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29.1.14


[1] One remarkable aspect of talking with God while alone in a wilderness or forest setting  is that one  relates to God directly. And the ability to relate to God directly is not something that comes easily. If people try to relate to God at all usually it is in some social setting like a church or a synagogue and usually it comes through some intermediary. The social setting usually takes away the actual event of a relationship with God.

[] Now , Yoga tries to resolve this problem by meditation but it seems to me that this also has several problems.
 The question of effectiveness of Yoga is that its main effect seem to be to get people into the intermediate zone (illusions) where they stay put.


 

[] In most of the solutions of relating and gaining some connection with the Divine, one is going through a middle-man or some Mitzvah, and that even when successful has the drawback of coming through a filtered lens.


[] Some try to resolve this issue by learning Torah.
Learning Torah is a half way solution because it is hearing and trying to relate to God through the inspired medium of the Torah.
  And yet this can be turned into a business in such a way that it in fact has little to recommend it to the general public.
[] I would have to say that from what I can tell talking with God while hiking alone is probably the best solution to how to get right with God.
But I would say this needs to be coupled with learning Torah (i.e. the Old Testament and Gemara) for it to be effective.



[] The Rambam/Maimonides did try to justify Torah practices on Aristotle.


Up until the time of Maimonides there was a tradition of about a thousand years of justifying Torah through Neo Platonic thought. The cumulation of this process was in the Zohar and the Ari [Isaac Luria].
At any rate, it seem to me that after the basic questions of Kant about synthetic a priori one needs some justification beyond simple Neo Platonic thought.






[] On a personal note I should mention that I got involved in talking with God after I had spent a few years at the Mir in NY.  At any rate, for some reason, when I got to Israel and started hiking in the forests around Safed while doing this Hitbodadut [talking with God], something clicked in me.
So I can say from experience that this can be a very effective tool to get right with God. [Besides being good exercise and also being a good way to get in contact with your inner self and find out what you are really thinking and feeling deep inside. People without talking with God /hitbodadut often do not even know what is going on deep inside of themselves.]
































28.1.14

Talk with God as you would talk with a friend while alone in some forest or on some mountain top.
[or in your room by yourself.]

 I think it would also be a good idea for people to assemble their own personal Talk with God kit.
This would include the usual things that go into a survival kit along with hiking boots with spikes so one does not slip in the snow. . Since in the U.S.A. people work during the week, the major emphasis of the Talk with God movement would be centered on weekends. [Also there should be a book of normal Ethics (Musar) like the Duties of the Heart or the Mesilat Yesharim. Without Normal Musar, people that concentrate on Breslov books alone often come up with some world view contrary to Torah.

But that would mean taking a long car drive up to the mountains on Friday afternoon and then having to set up camp in the mountains before Shabat begins. [And then one would have to figure out how to keep Shabat in a camping situation. Frankly, learning how to get along on one's own is a good skill to learn in any case.]

This might be hard for some people but I figure that the importance of Private Conversation with God overrides other considerations.

3] The advantage of talking with God is as far as I can tell is that it gives practical way to fulfill the commandment of the Torah "to be attached to God." Attachment to God is one of the  commandments in the Torah. The way it is understood in the Talmud is to be attached to Torah scholars and this is the way it is brought down in all the people that count the Mitzvas. And the way to be attached to Torah scholars is explained by all of them  to mean to patronize the businesses establishments of Torah scholars and to marry their daughters etc.
The way I understand the Talmud is that being attached to  Torah scholar gives one a means to fulfilling the basic command of being attached to God but it is just one possible way to get to true attachment and is is not meant to replace the simple idea in itself. After all it is understood that the Torah scholar himself is attached to God directly  So in theory one could also learn Torah and thus fulfill the commandment directly himself!


.





I admit the Talmud is important to define what the Torah says about how to keep the mitzvot.) This may seem completely trivial to most people, but to me this makes a big difference. I want what I am doing with my life to make sense.  I can now easily understand what path the prophets took to reach God . They went out into the wilderness and talking and prayed with God. They did no Talmud learning, and they did no kabalistic unifications.










26.1.14

Talking with God where ever one goes  is a remarkable concept in the thought of
Brother Lawrence in his little book The Practice of the Presence of God.  

Link


 While by itself it does not sound like much but it has the potential to answer a lot of conundrums.
At least I should say it did solve a number of problems that I faced over several years.
I will just mention here a few points without trying to develop this into an essay with one single point.
Talking with God  should  considered  an priori value.  In this concept of speaking with God while alone, it would make sense to take a bag lunch in the morning and go out into some nearby forest and spend the whole day just talking with God.




We find in classical books of Musar that separation from this world is considered a noble goal. [See Chovot Levavot [Duties of the Heart] Shaar Habitachon for one example.] where it says in the old days when someone wanted to fulfill this he went out into a forest and built a hut and stayed there for several years subsisting on some merge diet and learning Torah all day.

Talking with God alone for some time during the day seems to me to be a good way of tasting a bit of separation from this world while still being in a position to fulfill ones other obligations It seems that if one can't do this every day, then at least on weekends one should take a field trip to some mountain top and spend time alone with God.[Get hiking boots before you do this.]

] It seems to answer the question of how to be attached to God. Now in the Torah we do find that attachment to God is one of the goals of the Mitzvas. [I mean to say that most of the mitzvas of the Torah are not considered goals in themselves. The Torah itself says to do the mitzvas for certain reasons that it lists. Attachment to God is one of these goals.  As it says in Deuteronomy: "Do these mitzvas in order to love and fear God, and to be attached to him."]

[] To me it seems unlikely that Yoga can lead to attachment with God. It depends on sitting and thinking. And sitting and thinking can easily become thinking about things that have little or no relationship with God. And also there does not seem to be an reason to say that thinking about God leads to attachment with Him. I should say as a preface that I consider numinous value to be highly connected and correlated with Moral value. Prayer seems to have the value that it is in fact in the category of a mitzvah-- that of prayer which is in fact one of the 613 commandments.Yoga does not seem to have that advantage.



[] It seems to me to be important in fact to follow the Reb Chaim from Voloshin program of learning Torah. The reason is that prayer may open one to hear the words of God, but then one needs to learn them. That is one should not think that since he has talked with God that it is automatic that God has talked with him. One still needs to do the effort to learn what God's Will is in the Torah.




21.1.14

The origin of Evil.

The origin of Evil.

That does not seem like a hard problem. To the Ari it comes from the light that came from the eyes of Adam Kadmon שם ב''ן דאדם קדמון and when that light reached the region that would later become  the world of Emanation (אצילות) the events called the breaking of the vessels occurred (שבירת הכלים).

This subject is dealt with at length in the Ari and I don't want to rehash it here. [In my opinion it is the best rational account of the existence of evil that I  have seen. You can try Hegel if you want, but I think the Ari wins the debate here.  As far as I can see his account is even better than that of Schopenhauer.]
 Israel Salanter:  the evil inclination{the "Yetzer Hara haRa"}  has two components: (1) the physical desire part and (b) a spiritual part [see the famous"Letter of Musar" written by Israel Salanter about this subject ]

He considers the evil inclination to be a continuum from the low physical desires up until the Satan himself. But the former levels of the evil inclination are not  significant causes of evil. Now the main force of evil in people is  delusion.

Divide the problem of evil into two major subdivision. -Kelipot and demons.
Kelipot in this context means delusions including delusions of demons or of grandeur etc. Demons he considers real.
Now in this context it is hard to say what he does with world view issues.

 even good meaning people can have all their good channeled into evil because of evil world views.

There is a deeper kind of evil to the original condensation of the presence of God from the space where later would become the worlds. From there is drawn an evil in which it is impossible to find God because people don't even know that God is hidden

So the best approach to evil that I have seen is that of Isaac Luria. It is based on motifs from the pre-Socratics and the Zohar and builds into a rigorous logical system in the Eitz Chaim and Mavo Shearim.
 For those with limited time the thing to do would be to get the Eitz Chaim of the Ari. and read from the beginning until about towards the beginning of Emanation. That is to do Adam Kadmon, Akudim, Nekudim, Shevirat HaKelim. If possible I recommend doing the Reshash Shalom Sharabi's Nahar Shalom with this. Then the Igeret Hamusar of Israel Salanter. In any case  the whole question of evil gets to be enormously complicated. In a practical sense it seems to have sources outside of a person like his group, religious leaders, bad friends, and internal sources. In any case, it always comes down to either the חלל הפנוי or שבירת הכלים the empty space or the breaking of the vessels.



Question on Tosphot Bava Metzia page 14

This essay deals with the question someone bought stolen land and improved it. When he gives it back from whom does he collect the value of the improvements? The thief or the owner?
And what if



You have a person whose land was stolen, the owner (נגזל)
The thief is the גזלן . The person that bought the stolen land from the thief is  the buyer (לוקח).
The land goes back to the owner (נגזל) with the improvements (שבח). Rav says the buyer (לוקח) gets the money he paid for it, and also the value of the improvements from person th thief (גזלן). [Bava Metzia page 14B]
Tosphot relates this law to the law [Bava Metzia page 103a] that concerns a person that goes into the field of another person and does improvements (שבח). The law stated by Rav is thus: when the improvements are more, then the owner (נגזל) pays for the expenses, and thief (גזלן) pays nothing.
My question is, "Why not?"
Bear with me while I try to say over why I think this is a problem.
First of all I want to make it clear that on page 103a the improvement is independent from the expenses.
On page 14 the law of Rav refers to paying improvements that are more than the expenses. [Of course, in my question there are no such things, so obviously he does not pay the expenses.] My point is that the owner נגזל) pays the least amount because of the law on page 103. The thief pays the improvements because of Rav's law on page 14. This page 14 law does not come from page 103 . And you can ask "From where does it come?" Well, one  option is to say it comes from the deed of sale. But if that is the case then  the thief should pay the expenses also. And in  fact he ought to pay the improvement also if we are going by the deed of sale!
I am not asking a rhetorical question here. I really do not know what Tosphot is doing  on page 14.
Anyone with an answer is welcome to share it here.
Later note: I think after this I wrote some answer to this question in some later blog entry.
Here is what I wrote in Hebrew about this subject:
א) ב''מ יד: יש פה שלשה אנשים: נגזל,גזלן, ולוקח מן הגזלן והקרקע שנגזלת. הקרקע חוזרת לבעלים עם השבח שהשביחה הלוקח. רב אמר שהלוקח גובה מחיר הקרקע ושבחה מן הגזלן. תוספות אומרים שהדין של היורד לתוך שדה חבירו בלי רשות שמקבל היציאה שייך לפה. זה דין של רב בדף קג. ושם רב אומר ידו על התחתונה. זאת אומרת שאם השבח פחות מן היציאה, אז הנגזל משלם את היציאה. ואם היציאה פחותה, אז הוא משלם את היציאה. ועכשיו אפשר להבין כוונת התוספות פה בדף יד:. פה יש שתי אפשריות. א) השבח יותר מן היציאה. ב) השבח פחות מן היציאה. מצב הראשון הוא המצב שרב דיבר עליו. שם הנגזל משלם את היציאה, והגזלן משלם את השבח. [פה כוונת רב היא שהגזלן משלם את השבח היתר מן היציאה, היינו ההפרש. וזה שלא ככוונתו בדף קג. אולי יש פה איזו קושיא?] במצב השני שהשבח פחות, אז הגזלן אינו משלם כלום, והנגזל משלם את השבח. וזאת היא השאלה שלי. למה הגזלן אינו משלם את היציאה? אם אנחנו הולכים לפי מה שכתוב בשטר, אז הוא חייב לשלם את היציאה. אם אנחנו לא הולכים לפי מה שכתוב בשטר (אחריות לאו טעות סופר היא) אז גם השבח אינו משלם.
I see in my Hebrew note that I did have an answer for this problem.





19.1.14


Yet  without philosophy, people tend to pick up the attitudes of the age. They unknowingly absorb the spirit of the times from their environment, and think it is obviously what the Torah means.



Like Steven Weinberg said: The  major advantage learning philosophy--  is to protect oneself from other  philosophies.

And I think that my point of view is born out by experience. In the world where this anti-learning-philosophy attitude is prevalent, we do find large kaleidoscope of attitudes and worldviews --none of which have any correspondence with the actual world views presented in the Torah and Talmud. It seems to me that without learning philosophy, one is simply not equipped with any intellectual tools that one needs to even be able to discern incoherent world views.

On the other hand,  academic philosophy is a real problem, nowadays especially in the English speaking world where the accepted world view is that of Linguistic/Analytic philosophy.

Yet the irony of this situation is that the philosophical foundations of materialism, in a proper metaphysics, are in worse shape now than they have ever been.



The truth is that the evils detailed by atheists in religion are by no means unique to religion but are simply characteristics of human nature.
It is noteworthy, however, that the heaviest blows against materialism in the 20th century have been delivered, not by philosophy or religion, but by science itself. The Copenhagen Interpretation of quantum mechanics, proposed by Niels Bohr (1885-1960), although metaphysically poorly motivated in some respects, represents a stark anti-realism that merely bewilders the physicists and philosophers who literally appear not to have the philosophical background to address it properly. It has proved easierjust not to worry about it and to lapse back into a naive materialism.




Much as Thomas Sowell has said, this incoherence is found in people who don't understand the virtues and advantages of their own land, but idealize some foreign hell hole as Utopia.




Most versions of relativism involve a reinterpretation or redefinition of moral judgements. What is common to all of the redefinitions of moral concepts is that they leave out everything moral. 


Second, it has been argued from time to time that moral relativism presents a simpler picture of the universe than objectivism. Objectivism postulates these entities, objective moral values, that we could explain the world just as easily if not more easily without. Therefore, the burden is on the objectivist to prove the existence of these things.
I think this argument is insincere; that is, nobody ever became a relativist because of this. It was invented after the fact to confuse objectivists.
The argument is exactly analogous to the following argument for mathematical relativism: Objectivism postulates these entities, objective numbers and numerical relationships, that we could explain the world just as easily if not more easily without. Therefore, the burden is on the objectivist to prove the existence of these things. Since he cannot do so, I conclude that all mathematical statements are arbitrary and subjective.

I have tried to show that, like most false philosophical theories, moral relativism dissolves under clarification. 



http://www.uwgb.edu/dutchs/PSEUDOSC/Postmod.htm

"Calling twentieth-century philosophy superficial gives it too much dignity; vacuous is the closest term."

16.1.14

The Gra saw the energy of spiritual rot of Shabatai Tzvi was subsumed into Hasidut

The excommunication of the Gra  had in it two points that were common to all the different excommunications against.

The Gra saw the energy of spiritual rot of Shabatai Tzvi was subsumed into Jewish cults.


There were many  excommunications, but the two points that come up in all of them was disparaging learning Torah and disparaging Torah scholars. Though cults have been hard at work to deny these two allegations by a parade and show of learning Torah, it is still hard not to see that the Gra was right. I do not mean that this is something you can see looking in from the outside, but rather if you are in the actual world of cults it is hard not to admit that both of these complaints are based on actual attitudes that continue today--very strongly.

Now I don't  know if it is right to excommunicate people for things, even if they would be 100% true, but the Gra did feel that these were serious issues.

The excommunication of the Gra did not treat this as a minor problem. The actual text stated that  one is not allowed to sit in 4 amot [yards] of a chasid, nor talk with a chasid, nor marry the daughter of a chasid etc. It is interesting that this excommunication did not single out secular Jews.
I mean there have always been secular Jews and Jews of various degrees of religiosity. Why not excommunicate Jews that go to Collage? Or other such things? Why specifically Hasidut?


Part of the answer is that the essence of something is what  makes it what it is. That is when we talk about the essence of a thing we mean that something else of the same essence would be put into the same category. When there is a  claim to be of the same essence as the Creator of the Universe and this does not spark outrage in the general world of , then we know something is off.

The problem of the provability of the connection between Shabati Tzvi  with later Jewsih cults was the reason it was not mentioned in the actual text of the excommunication. That was in those days. Today we have lots of evidence of this connection. Cookies that were placed in the writings of the Shatz and Natan from Gaza that you find in all books of Ashkenazic Mysticism. The connection is undeniable. Even if you don't see how that stuff got into Ashkenazic Mysticism never the less it is there.



\



12.1.14

Speed reading when it comes to Talmud studies does not require much of an explanation.

There are two major kinds of learning in the Talmud. One is the learning of the Sugia [subject]. The other is speed reading. Speed reading when it comes to Talmud studies does not require much of an explanation. It simply means saying the words in order and going on without worrying whether you got it or not.

This type of fast learning I found very helpful when it came to learning Physics at Polytechnic Institute at N.Y.U..


The other kind of learning is called learning the Sugia (subject). This does mean to some degree learning a particular subject with the commentaries. But it also means getting a general feel for the subject. This kind of learning is hard to define.
Two examples may help to describe what I mean. Lets us take the subject (סוגיא) of work done on Shabat not for its own sake. מלאכה שאינה צריכה לגופה. This is a subject which you really could not understand by speed reading alone. The reason for this is that the subject itself is spread all over the Talmud  and the particular Tosphots that deal with it are not in Tractate Shabat at all but rather in Yoma page 34 and in  Ketubot and in Bava Kama.


So what I am suggesting is that every subject  has it own peculiarities that make going into one subject completely different than going into another one.



Learning fast helped me also in physics. When I first applied to Polytechnic Institute of NYU, and they accepted me, they gave me one piece of paper of math to see whether to put me in a remedial math program  or to let me into Calculus 101. I had no idea which side of the paper was up. But since I did not have to start there until Chanuka, I had the three month period from Rosh Hashanah   until then to prepare. And during that time I plowed through [read fast saying the words and going on] the pre-Calculus and Calculus books that I had. And amazingly enough it went in!
But I should mention the reading fast part was done from Rosh HaShanah until Hashana Raba and then I started work on problems and doing so I read everything again forwards and backwards. This all worked well except the Calculus book I had {by Bittner} was economics based and so he did not have right-hand sums and left hand sums for Riemanian Integrals. So when I got to that in the actual Calculus class I was totally unprepared. I started saying  the words and going on. And that helped me very much to at least get to basic String Theory, Group Theory, Abstract Algebra, and Algebraic Topology. So even though there is still plenty of stuff I do not understand, still I learned a lot more than if I had gotten stuck on every last detail. And I think other could benefit from this approach also.
[One slight advantage of this is that when philosophy professors or other amateurs start spouting nonsense about physics, at least you can tell they don't know what they are talking about. Just by this fats method at least you get a feel for the subject.]








10.1.14

The major evil that people do is when they think they are doing a mitzvah.

The Satan is disguised  in Mitzvas.
This concept is also mentioned by the Geon from Villna.

The basic idea is that we  find that the evil inclination does not try to seduce a person into sin by openly advertising what his intentions are. Rather he says, "Come, and let's do a mitzvah." But mitzvas are highly dependent on the particular Halacha [Jewish Law] that apply to any given situation.  nowadays we should no longer call the evil inclination by its common names ["Satan", or the "evil inclination" etc.] but rather call it the name of "Dimion"/"imagination". [דמיון] That means to say:  the major evil that people do is when they think they are doing a mitzvah. [If people would settle for being selfish jerks, we would all be better off than having people that are out to save the world.]


The idea that "the Satan dresses himself in Mitzvot"  Also, many times the Satan will come to you and ask you to do some actual mitzvah. This is another case of the Satan being dressed in Mitzvot.

That being said, we all should learn Torah [i.e. the Old Testament, Talmud and its commentaries, the Zohar, Isaac Luria]. That fact is not the issue here.
Rather the issue is sometimes something seems like a mitzvah when it is not. There are an infinite number of factors which can make this happen. For example the situation is not parallel to the situation the Shulchan Aruch or the Rambam is talking about. That is: there is a mistake in the material facts of the case. Or there is a mistake in understanding the actual Halacha.
Reb Joseph Karo made this point in his commentary on the Rambam. He wrote that people dot understand the Rambam because they don't know the sugia in the Talmud from where the Rambam derives his law.  And the same idea was stated by the Maharshal and the Maharsha about the Shulchan Aruch. The Maharsha said it is proper to rebuke people that decide halacha from the Shulchan Aruch without knowing the sources.












8.1.14

Israel Abuchatzeira

Bava Sali [Yisrael Abuchatzeira] did not have any shortcuts to the spiritual realm. Nor did he believe in such things.
His path was as simple as possible: Learn Torah and do God's commandments. [Learning Torah in this context does not include most things people today claim is Torah.  Torah to him meant classical Torah: The Old Testament, the Talmud with the traditional commentaries, the Zohar, writings of Isaac Luria, and the Musar/Ethical works from the Middle Ages.] That is Classical Torah is what he considered to be Authentic Torah. And he was aware of the danger of  fraudulent Torah. All the more so Fraudulent Kabalah.



One interesting point about him was his diet. The most curious thing about his diet was that he did not seem to have one. I was discussing with his daughter once about the importance of having a balanced diet including certain vitamins and minerals. She told me that she did not know about such things, but she knew that when they were living in Morocco, Bava Sali would stay in a tiny attic room for a few weeks at a time and be sitting and learning. She would bring him his meal in the morning and leave it by the small window that led to the attic. When she returned at night the meal was untouched.
In general, laws of nature seemed to be suspended when he was around. I heard from many people their personal problems that were solved once and for all after they went to him.  I forgot most of them. But for sure, I never met a person that went to him that did not have some personal crisis solved. [Everywhere I went in Israel someone had a personal story to tell me about this.] Every person that went to him always had a amazing story to tell me.--everything from healing people, to finding a marriage partner, to the revival of the dead etc. and etc. These are not things that it is very easy to fake.
The fact that Bava Sali is gone definitely created a crisis in Israel. Israel fighter pilots no longer have tzadik (saint) to go to to get a blessing before their missions. Average working Jews no longer have a person to go to to get advice about their personal affairs that they can trust comes from a source of holiness.

 For a few decades already people have gone to any kind of person that seems to have a slight possibility of having something like Bava Sali and are invariably disappointed. The amount of tricksters and fakers is almost infinite. I discussed this problem with the daughter of Bava Sali several  times. Also I was close with Shimon Buso (a grandson of Bava Sali) for several years. He was a Magid Shiur [teacher]  in a in Jerusalem (a branch of Ponovitch) at the time and I was doing my personal kind of kabalistic stuff by Shmuel HaNavi. But when we had time off we would go around Israel on all kinds of interesting kabalist missions. So the subject of the lack of a Bava Sali type of person came up with him also. His general approach is that there is no one to go to today. All one can do is to sit and learn Torah and be the best person one can be and hope for the help of God in ones personal situation.

But Bava Sali could make mistakes. The mistakes mostly have been forgotten. But there was one fellow who was told he would get remarried and it never happened. The failures of Bava Sali were never made public. The miracles I admit were amazing and real. He was after all human. And he made mistakes. And he would have been the first person to say so. When Moshe Buso (his grandson) came to serve him from midnight to dawn (as was the custom for his grandchildren to do) Moshe asked him if he wanted normal ground coffee or Neis Coffee {נס קפה}Instant coffee. But Neis also means miracle in Hebrew. Bava Sali said "no nisim" no miracles. That is he was saying he wanted natural coffee instead of instant coffee, but he put it in such a  way as to suggest he did not want miracles. [Most often he wanted coffee with tea together when he got up for the midnight prayers.] (I should mention midnight prayers are what one says in the middle of the night concerning the Temple that was destroyed in 70 AD). The first part is a few psalms and also the last chapter in the book of Lamentations.   The last part consists of a few more psalms. Altogether it takes about 10 minutes. After that it was his custom to learn Torah until dawn. Once it was completely dark outside and yet he said to Moshe Buso (his grandson) "It is time for the morning prayers." Moshe Buso said he did not understand how that was possible until I showed him how most rishonim/authorities hold the law is like Rabbainu Tam. And that the opinion of Rabbainu Tam applies in the morning just like it does at night.


For the general information I should mention some basic information about Bava Sali. There was a kind of cloud of blessings that followed him. In the morning he would learn Torah but at a certain hour of the day he would open his doors to people that needed a blessing. And what blessings they were! I know people that had all kinds of problems that were solved after they went to him. But most of his life he was known only to a small number or Moroccan Jews. One fellow was a newly religious and had a drivers license. Bava Sali asked him to drive him to Meron. On the way back he wanted to fill the gas tank but Bava Sali said not to bother, and the drove back to Netivot on an empty tank.


In summery: It is good to have a real tzadik around. And it is bad to have fakers. And it is important to be able to tell the difference.

Absent a person like Bava Sali a true Torah scholar is a good option. But in this case also it takes a great deal of perception to be able to tell the difference between the fakers and the real thing. In any case to get a blessing from a real Torah scholar is a very good thing to do. The usual NY rosh yeshiva is in general an authentic Torah scholar--but only if his yeshiva is Lithuanian.


I don't know if there is anyone around who could fill the shoes of Bava Sali. The best one out there is Shimon Buso in Netivot [a grandson of Bava Sali from the side of  Abigail, Bava Sali's daughter.]
There are descendants of David Abuchatzaira, the older brother of Bava Sali, also known as עטרת ראשינו with whom I am impressed with, but they are not public people. Actually neither is Shimon. But still it is worth the time to get a blessing from him.
The whole Buso family I should mention I am impressed with. If that special flow of the ability to bless of Bava Sali went anywhere it is probably to the Buso family. [There is one Moshe Buso in Jerusalem who is I think the oldest son. Still, I think Shimon is the best of the bunch--at least in terms of advice and getting a blessing.]


In any case the descendants of Yaakov Abuchatzaira are around.  And whichever one it is does not seem to matter that much. Any of them are good to go to for a blessing and advice.








7.1.14

It is hard to get over the impression that Reb Israeli Abuchatzeira had something special. [Bava Sali]

But at least I merited to spend a lot of time with his immediate family and learned a little bit of what it was that made him special. I have never heard of a person that went to him to receive a blessing that did not receive some kind of miracle in their life.

His daughter is Avigail Buso [originally Abuchatzeira but then she married a person by the name of David Buso and became Mrs. Buso]. She had a lot of insights about her father. And her children also. One of her children Moshe Buso receives visitors in Jerusalem.

However it does seem that there is a careful guarding of the name Abuchatzeira in such a way that there is great jealously about who gets the name and who gets to be considered as passing on the mantle of greatness.

It is well known that there was a ten year period of rivalry between R. Baruch in Netivot and R. Elazar in Beer Sheva.

First of all, it should be known that although something miraculous was going on in that family for about five generations, it does seemed to have come to a halt. There is no member of the Abuchatzeira family today that you can go to and be guaranteed to come back with a miracle. However some drop of that holiness and special quality does remain in the Buso Family.
 The most basic thing that made Bava Sali special was his personal service towards God. Without that kind of self sacrifice no one can claim the Bava Sali mantle. One does not become a tzadik/saint by reason of birth, but by choice.


In general the path of Bava Sali was what is described by classical Musar books like the Chovot Levavaot [Duties of the Heart]. Its world view is essentially that of Conservative Judaism --Mesorati Judaism.

 Today if someone would want a blessing in their life, my recommendation would to go to Shimon Buso in Netivot. He is the closest thing that I can see to the continuance of the Bava Sali Tradition and Path.

[ that Shimon Buso does not officially receive visitors. Still I think one who wants a blessing would be wise to go to him.]

Bava Sali,  did learn Kabalah. But that was not in any way the thing that stood out by him. His thing was just plain, old, simple service of God. (Just the old, old time religion was his thing.) And service of God was a personal thing for him. It did not include any of the fanaticism of the general Ashkenazi world.

The general approach is that as much of divine service that one can do--all the better. But everyone was accepted by Bava Sali. No one ever came away without a clear and definite miracle. The only exception was when once he visited Jerusalem. And some kabalist wanted to visit him, and he refused to see him. In fact, all kabalists were rigorously eliminated from his list of visitors, according to Bava Sali's daughter, Mrs. Buso.

Mrs Buso also once summed up for me the essence of Bava Sali's path-- Shulchan Aruch-- i.e the code of Jewish Law complied by R. Joseph Karo. But this was understood very differently that the fanatic Ashkenazim understand Shulchan Aruch. For example, Mrs. Buso regularly listened to classical music--including specifically the Hallelujah Chorus of Handel. Moshe Buso asked me on several occasions to play for him the violin concerto of Mendelssohn.

I did spend some time learning the Eitz Chaim of the Ari with Shimon Buso. I was with that family in around 1991 and 1992 and then later I reconnected in around 2000-2003. Then there was a third period around 2009-2010. So I do not know what is going on there today. But from the entire family of Bava Sali and his older brother David Abuchatzeira and their grandfather Rav Yaakov I can say their path was a simple as possible--straight Litvak Torah: Talmud and Musar of Reb Israel Salanter.
The mot interesting thing about that path is not what it does but what it excludes. Any all all frills and extras, all kinds of frumkeit that people want to add were totally missing.







5.1.14

Bava Sali's Path is actually very easy to describe and yet still very mysterious.

Rav Israel [Avuchatzeira].
The last time I was in Israel I was at a pidion haben [the party you make after a first born son is 30 days old] and one fellow started telling me the story of how he got married. It seems he was in a kind of situation in which no one was offering to him a shiduch.[marriage possibilities]
 So he went to Israel Avuchateira in Netivot. It was Friday --a day on which Bava Sali did not accept visitors. But his wife had compassion of this  student and brought him into Bava Sali. He was doing the normal Chok LeIsrael  seder [reading the Bible portion for that week].
He interpreted to start raining blessings on this student in the kind of dialectic that Jews from Morocco used to speak  Within a very short time he found his wife and got married.
I don't know the name but there was apparently a rav in Europe who was the prime  rav there. I think in Antwerp. Once a visitor came to see him and saw in his home pictures of Bava Sali and asked him why does he have pictures from a Sefardi Rav. He answer that once Bava Sali was in France and he this rav came to see him. After the visit he left at 3 PM and a when he arrived at this city it was still 3 PM. [This is called Kephitazt HaDerech]

The son in law of Bava Sali David Buso told me how once in Paris, he and  Bava Sali were waiting for the moon to come out on the last night that Kidush Levana was possible [the blessing on the new moon]. When it seemed apparent that the clouds cover was just too think for the moon to come out on its own, Bava Sali waved his hand and moved the clouds aside.

Once I was praying in Safed a one person came over and told me the story of  how a female relative of his was a secular Jew. From what I remember her husband was slightly sick and she had heard of a rav who had come from Morocco and people were going to him to get blessings. [Even though she was secular she thought, "Why not give it a try?"] She took the long trip from Kiryat Shemona to Netivot [about a six hour drive from the tiptop of Israel to the very bottom].When she arrived she discovered a  disappointing fact,- Bava Sali never saw women or received them as visitors.. She was left with no option but to give her request to the Gabai [the attendant] and he forwarded the request to Bava Sali. He returned and said that Bava Sali asked her to write a check.She did so and in return she received a bottle of water that Bava Sali had blessed. She took it and drove back home.That means she was altogether 12 hours on the road, plus the time she had spend by Bava Sali. When she returned home she put the bottle on the kitchen table and went into the bathroom. By that time she was angry, tired, and frustrated. She opened the faucet in the bathroom and saw the running water and began to think to herself, "Here in my own home I have running water and bottles also! Why did I need to waste a whole day to get an ordinary bottle of water?"
When she returned to the kitchen to her surprise she saw the bottle of water was gone; and in the place where she has set it down was her check.


Sadly today that impressive family line seems to have lost the touch that it had a for at least 5 or more generations.Yet there are still some members of that family that I think still retain some of the holiness. In particular, I am impressed with Shimon Buso --a grandson of Bava Sali who is  in Netivot. From what I can tell he seems to be on the path that Bava Sali himself was on of service of God in the way of learning Torah day and night with self sacrifice.


Bava Sali's path is actually very easy to describe and yet still very mysterious. He learned Torah and kept Mitzvot. Now learning Torah in the Bava Sali way means that he learned Torah, Talmud, Rambam, Zohar, R. Isaac Luria and etc.--all the things that are part of a regular Torah curriculum. It was a path that included learning a little bit of Kabalah, and a lot of Talmud. It included a lot of fasting--from week to week. And it also meant no contact with women unless it was his own immediate family. Also I should mention Bava Sali had a thing about being married. It was kind of a personal law for him not to be without a wife even for a second.


There was once a student in Netivot who used to drive Bava Sali around when  he needed a ride.
Once he drove him to Meron and wanted to fill the gas tank on the way back. Bava Sali told him "Just drive." So they drove the whole five hours from Meron to Netivot on an empty tank of gas.



 He also had zero patience for the so called Kabalists in Israel and thought they were a bunch of fakes. As Bava Sali's daughter once told me:" No kabalist was ever allowed in to see Bava Sali. He never accepted any of them under any circumstances."]

I perhaps should mention the community around Bava Sali was Mesorati [traditional Judaism- not Orthodox] While he was involved in Torah alone the community around him was a working community and he never expressed any disapproval of that. Sefardim in Netivot generally worked and served in the Army and got regular secular Israeli educations. And that is the vast majority of the people that still follow in that tradition.











2.1.14

falling of the generations in their spiritual level

The concept of the falling of the generations in their spiritual level [Yeridat Hadorot] is  mentioned in the Gemara itself concerning Chizkia the teacher of Rabbi Yochanan.
R. Yochanan had answered a hard problem brought up by his teacher and his teacher said "This is no ordinary human being." At that point the Gemara brings up this idea that "If previous generations were like angels, we are like men etc."

However the Rambam disagrees with this idea. He sees no problem in disagreeing with the Geonim [Example in Hilchot Ribit], or the Rif [e.g  in Ketubot] [see in the laws of Mishpatim and the beginning of Mishna Torah where he discuss the rules of deciding Halacha]
Also this idea is clearly in contradiction to the other idea mentioned by the Gemara itself that the law goes by the last Amora [the later Talmudic sage]



Now sometimes the idea of the falling of the generations makes sense. I encounter this all the time when I see the difference between Tosphot and Achronim [later commentaries] that come after the Beit Yoseph.
The difference also seems apparent in the Chasidic world. But as a principle in deciding Halacha it is a false foundation never mentioned in the Gemara as a principle in deciding Halacha.

However In the Chasidic world I think it is possible to see the concept in action.
For example the Ribnitzer Rebbi I think had something that was beyond what could be called the Intermediate zone. I had a few experiences with him that to me were indicative of his connection with some kind of higher spiritual realm.

Perhaps one story about the Ribnitzer will suffice to show my point. There was one fellow who had been caught cheating on his taxes or something like that but much more serious. I forget what it was. it was something the FBI had been involved with. He faced many years in prison. The Ribnitzer told him in court just to keep on saying the confession we all say on Yom Kippur ["al Chet"]. As the case was going forwards the judge asked his lawyer what the defendant was muttering under his breath. the lawyer told the judge it was the confession Jews say on the most holy day of the year. The Judge heard this and said, " It is clear that you have regretted your actions. You can go home," and he dismissed the case.

In my own case I was stuck between worlds. I was a fish out of water. In the Mir (in NY) world I was  a 'Baal Teshuva (i.e.  uppity upstart)." In the Mir, people were friendly towards me, but obviously I was not going to get any offered any marriage prospects. But I could not go back to the secular life I had been raised in. [I found great happiness in the Torah way of life.] So the years passed by and no shiduchim or marriage prospects appeared. I was about the same social status as leper.

Once I was visiting back home in Los Angeles California and the Ribnitzer came for the High Holidays. Now obviously I had no connections so I was not going to get any kind of audience with him. But I said to myself I can corner him. There was no way of telling when he would pray, but I knew that he was not going to drive to the Mikvah on Shabat. So I simply planted myself outside the Mikvah on Friday afternoon and waited.
After a few hours his car drove up and his gabaim [people that took care of his physical needs] escorted him into the Mikvah. But when he came out, I was waiting for him. He got into the car and the gabaim  began driving away, and I said to him through the open window, "A Gut Yar" [a good year to you]. And he answered, "A Gutten Yar". [A good year to you.] [Something got into a nice Jewish girl I knew in California and she dropped everything and came to NY and threw herself at me until I surrendered and agreed to marry her.]