Antigone in Sophocles. So the question for Christians is to whom are you going to listen? God or the Supreme Court? Or your lying pastors that claim the law of God is ambiguous?

Antigone asks the crucial question "which law is greater: the Divine Law or man's?."" 

In "Antigone" she is buried alive because of her refusal to obey the law of the State and instead obey the Divine Law which required her to give burial rights to a person who was perhaps unworthy. But still that minimum amount of respect was due.
Her brother Creon says the opposite. Creon demands obedience to the law above all else, right or wrong. He says that "there is nothing worse than disobedience to authority" (An. 671)

 Antigone responds that the  law of the government is not absolute, and that it can be broken in cases, such as honoring the gods whose rule and authority outweigh Creon's.



Most Christians have heard lot of sermons about how much they should love homosexuals. But the main idea is not so much love as they are being told to obey the State instead of the law of God.

So the question for Christians is to whom are you going to listen? God or the Supreme Court? Or your lying pastors that claim the law of God is ambiguous?
Just to add a drop of clarity let me say that in Hebrew there is no word for the sexual act. In Leviticus we have  in two places the laws of עריות--forbidden relationships. Take for example the law not to have sex with one's aunt? How does the Bible put it? Don't uncover her ערוה nakedness. That is the Torah way of saying not to have sex with her. It does not mean not to lift her skirt . And that is the way God puts it in most of the laws there. But when it comes to homosexuals the word ערוה  cant be applied because it refers to the female ערוה. So instead it uses a different expression a man that lies with another man gets the death penalty.

Laws of the Torah

Laws and the meaning of Torah don't change because of supreme court decisions
They don't change because of what the insane religious world  says. The attempts to change the meaning of Torah are as perennial as the seasons.


Just as the supreme court can't touch the meaning of the Laws of the Torah, neither can the insane religious world  It does not matter whether it they try to find some excuse for homosexuality or pantheism of whatever it is.

an authentic Lithuanian yeshiva

However for people of yeshiva ages it is best to be in an authentic Lithuanian yeshiva during the year. And it is my impression that it takes a special kind of human being to be a real Rosh Yeshiva. I knew a few of the authentic types--like Reb Shmuel Berenbaum and the other teachers at the Mir in NY. [Avraham Kalmonovitch, and the author of the Sukat David--I forgot his name, But I really liked his book on Ketubot. ]But these types are rare. If you have met, the real thing you can't be fooled anymore. 
It is like the storyabout a merchant that had a servant. He was on a trip and came to an inn and they served to him what they claimed was Hungarian wine--the rarest and best. The servant told the master, "This is not Hungarian wine." 
"How do you know?" he asked.
"Because I was in Hungary and tasted the real thing. Once you have tasted the real thing you can never forget it. And this is not the real thing." 
I say also one you have seen and sat in a class of an authentic Rosh yeshiva, you cant be fooled anymore.

The difference between the Gra and the Duties of the Heart in terms of trust in God is to the Duties of the Heart one is allowed to do effort, but not to the Gra. That is to say we have the verse in Mishlei [Proverbs 3] "Trust in God with all your heart and do not depend on your own intellect." The Gra learns from the end of that verse not to do effort. And in the commentary of Mishlei there is an  note from Menachem Mendel from Shkolov [a famous disciple of the Gra which adds an idea that he heard in the name of the Gra.]

The Duties of the Heart on the other hand says one should trust in God, but do effort. Just that one should trust in God concerning the results of his efforts.
But it can happen that if one accepts on himself the yoke of service of God, and removes from himself the pleasures of this world, then God might take away the need for him to do effort to reach his needs.


The Alter of Navardok brings this opinion of the Gra in the name of the Ramban. He got this from  Israel Salanter who printed a magazine in Vilnius called Tevuna. In that magazine he wrote an article where he brings this opinion of "no effort" in the name of the Ramban.
So your end result is to the Gra you are not supposed to do effort, and to the Duties of the Heart you  are allowed to but it is better not to.

To both of them it is best to sit and learn Torah.
Personally, I should admit I found it hard to learn Torah. And I also find it hard to learn. A lot depends on the kind of synagogue in your area. The insane religious world  are obstacles towards learning Torah. Generally they are dens of the sitra achra [dark side]. Lithuanian yeshivas are clearly going to be places where if you are accepted you can learn Torah. But in general they tend to be picky about whom they let in, [and they should be picky.]  So there is nothing simple about how to answer the question how to go about learning Torah. Learning at home I have also found almost impossible. So while I think learning is important, I have not found a good solution to the question of how to go about it.

The difference between the Gra and the Duties of the Heart in terms of trust in God is to the Duties of the Heart one is allowed to do effort, but not to the Gra. That is to say we have the verse in Mishlei [Proverbs 3] "Trust in God with all your heart and do not depend on your own intellect." The Gra learns from the end of that verse not to do effort. And in the commentary of Mishlei there is an  note from Menachem Mendel from Shkolov [a famous disciple of the Gra which adds an idea that he heard in the name of the Gra.]

The Duties of the Heart on the other hand says one should trust in God, but do effort. Just that one should trust in God concerning the results of his efforts.
But it can happen that if one accepts on himself the yoke of service of God, and removes from himself the pleasures of this world, then God might take away the need for him to do effort to reach his needs.


The Alter of Navardok brings this opinion of the Gra in the name of the Ramban. He got this from his Israel Salanter who printed a magazine in Vilnius called Tevuna. In that magazine he wrote an article where he brings this opinion of "no effort" in the name of the Ramban.
So your end result is to the Gra you are not supposed to do effort, and to the Duties of the Heart you  are allowed to but it is better not to.

To both of them it is best to sit and learn Torah.
Personally, I should admit I found it hard to learn Torah. And I also find it hard to learn. A lot depends on the kind of synagogue in your area. The insane religious world  are obstacles towards learning Torah. Generally they are dens of the sitra achra [dark side]. Lithuanian yeshivas are clearly going to be places where if you are accepted you can learn Torah. But in general they tend to be picky about whom they let in, [and they should be picky.]  So there is nothing simple about how to answer the question how to go about learning Torah. Learning at home I have also found almost impossible. So while I think learning is important, I have not found a good solution to the question of how to go about it.

I don't have the book but I saw just one line from the book of the son of the Rambam that a tzadik saint is one who keeps all the commandments of God and a rasha [wicked person] is one who keeps none of them. I thought that this is amazingly clear. [The book is called מספיק לעובדי השם Enough for the servants of God. ]
What that means that there are no moral dilemmas. Everything is crystal clear. There is no hierarchy of  mitzvot. There is no set of commandments to emphasize beyond any others.[That is questions of dilemmas are already dealt with thoroughly in the Talmud and Mishna Torah. All there is is a personal decision whether to keep the Law of God or not. If it is unclear to  a person what the Law requires of him he can open up a Mishna Torah of the Rambam and if there is some question about world view he can open up a Guide for the Perplexed. That is the son of the Rambam refuses to see any ambiguity about what the Torah says or means. The implication is anyone who says or implies that there is an ambiguity is simply trying to get out of keeping some law that he finds inconvenient.

Music link for the glory of the God of Israel

q35 edited   [q35 in midi format]  q35 nwc

The insane religious world tries to pervert the Torah to be pantheistic. At a certain point I tired of seeing this and feel it is time to object.

I am not very happy with any make things in this world to be divine.  In the Torah only God is Divine and not people and not things. One major aspect of Torah is that God is One. This is in fact maybe the most famous aspect of Torah. As the Rambam explains this it means not just that he is not more than one but also he is not a composite.. He has no ingredients on the label..   He is not composed some kind of divine substance. And since he is not made of any Divine substance, nothing can be the same substance as God.

So it is not just pantheism that I am not happy with. Though pantheism might be the most extreme example of trying to make things out to be divine. But even more limited attempts  I am un-pleased with. For example claiming people's souls are Divine. This blurring of the boundary between God and Man annoys me.  We are not God and are unlikely ever to be God at any future date.
I don't know about you but I see this being attempted in all kinds of sneaky ways, all the time.

It is very often attempted with some group of people. If you are part of some group, then you can see how there is is an attempt to claim that that group is Divine. The leaders might use different terminology than how I am putting it here. But once you are aware of this, you can see through the cloud of words to see their major point. Maybe it is good for some people's self esteem to think they are God.
Often the insane religious world   say the "Jewish soul is a portion of God." [חלק אלוה ממעל] This is a kind of idolatry.

Others may pervert the Torah in different ways to make it more in accord with what they want it to say. But this issue seems to me to be worthy of attention.



It started with a loop hole. Kabalah. Whilst the kabalah of the Zohar, the Ari and the Remak is monotheistic, still the basic approach of condensation of the light, people have tried to claim implies pantheism.  When you confront people with this mistake they start to play word games.

When considering what yeshiva to join one can get deflected.

This is not all that different than if one is considering whether to go to Harvard for a business degree or some hick town, no name, liberal arts collage.

Why should this make a difference when all one wants is to learn Torah? The difference is in ones children.

This is because while in the secular world the difference between Harvard or a liberal arts collage is mainly about career, in the yeshiva world the difference is in terms of the "Shiduch."

You go to the Mir Yeshiva in Brooklyn , or Chaim Berlin, whether you will get a good shiduch is not the issue, but your children will.

This is because the Shiduch is the hidden fulcrum that everything revolves on in the frum world.
It is the hidden world of Shiduch dynamics that no one yet has mapped out.

But a few major rules are:
(1) Good families look  for good families.
(2) When a good family has a bad apple then they look for a baal teshuva to unload him or her onto.
(3) If you are however a baal teshuva and obey the rules, your children will be offered good shiduchim. [But you won't.]
There are many many more rules but these are  few.
Some of the rules have to do with character. A woman who has been divorced  and spends most of her mental energy on trying to show and prove to everyone that her husband was bad man will give her own children such a bad name that no one in their right mind will every offer to her children a decent shiduch. People associate bad character with bad news.
Some of the rules have to do with names of families. And some rules have to do with what yeshiva one is  apart of.

What is important to know here and why i bring this up is simply this. If you are part of  a good yeshiva--don't walk out. Don't leave the Mir to join some no name kollel.--or any so called kollel for that matter. Better to be part of an authentic yeshiva even as a nobody, than have a big kollel check that takes you away from an authentic Torah institution to some trash bin.

Some of the rules have to do with situation awareness. This is what fighter pilots needs when they go into combat. They need a 3-d image of what is going on around them.
The enemy is other yeshivas that try to convince you that they are top tier. Don't fall for that common trap.

Music for the glory of the God of Israel

q30

q25



q24



j77


e69


e72

Rav Elazar Shach and the seventh year--Shemitah

The Rambam in Maasar Sheni I: 5 and I:6 says we go by the time of picking the estrog.
And also an estrog coming from year 6 to 7 is liable in maasar.
[The second law seems to indicate that we go by time of ripening. But we know that can not be true because of what the Rambam just wrote.]

I mentioned before that I have a way of understanding the rambam. But regardless of how anyone understands the rambam the fact is he is saying the same estrog will be liable in the seventh year laws and maasar/tithes also.
How is it possible to be liable in maasar for what is הפקר? Rav Shach answers it is not הפקר. Fruits of year 7 are not הפקר. If it would be then anyone could take it. That is is is not owner-less. Rather its owner is all Israel.

I have away of understanding Rav Shach. I would like the present the basic problem and my answer.

The problem is this. I don't care why the fruit of the seventh year is not liable in maasar.  I only care that it is. So while it is true the fruit of the seventh year is not הפקר owner-less still it is not liable in maasar because of a different verse that tells the Jewish people to leave the fruit of the 7th year open for all.

My answer is this: The Torah does tell us that the fruit of the 7th year is not liable in maasar. True But for what period is the Torah talking? For trees it has to be talking about the period from Tu Beshevat to Tu Beshevat because that is the seventh year for the fruit of the tree as far as maasar is concerned. It is that 7th year fruit alone that the Torah is telling us that it is not obligated in maasar.
I hope this is clear. For after all rosh hashhana for trees is tu beshevat, not rosh hashanah as far as maasar is concerned.
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The רמב''ם in מעשר שני א:ה א:ו says we go by the time of לקיטה the אתרוג.
And also an אתרוג coming from year ששית to שביעית is liable in מעשר.


I mentioned before that I have a way of understanding the רמב''ם. But regardless of how anyone understands the רמב''ם, the fact is he is saying the same אתרוג will be liable in the ביעור and מעשר also.
How is it possible to be liable in מעשר for what is הפקר?  He answers it is not הפקר. Fruits of שביעית are not הפקר. If they would be, then anyone could take them. That they are not הפקר. Rather their owner is all ישראל.

I have away of understanding רב שך. I would like the present the basic problem and my answer.

The problem is this. I don't care why the fruit of the שביעית is not liable in מעשר.  I only care that it is. So while it is true the fruit of the שביעית is not הפקר,  still it is not liable in מעשר because of a different verse that tells us to leave the fruit of the שביעית year open for all.

My answer is this: The Torah does tell us that the fruit of the שביעית year is not liable in מעשר. True But for what period is the Torah talking? For trees it has to be talking about the period from ט''ו בשבט to ט''ו בשבט because that is the שמיטה for the fruit of the tree as far as מעשר is concerned. It is that שביעית year fruit alone that the Torah is telling us that it is not obligated in מעשר.
I hope this is clear. For after all ראש השנה for trees is ט''ו בשבט, not א' תשרי as far as מעשר is concerned.

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הרמב''ם (במעשר שני א: ה א: ו) אומר שאנחנו הולכים לפי הזמן של לקיטה לאתרוג. וגם אתרוג שמגיע משנה השישית לשביעית חייב במעשר.  העובדה היא שהוא אומר את אותו אתרוג יהיה חייב בביעור ומעשר גם. איך אפשר להיות חייב במעשר למה שהוא הפקר? רב שך עונה שהוא לא הפקר. פירות השביעי אינם הפקר. אם הם היו, אז כל אחד יכול לקחת אותם. אלא שהם לא הפקר. יש להם בעלים. הבעלים שלהם הוא כל ישראל.  אני רוצה להציג את הבעיה הבסיסית והתשובה שלי. הבעיה היא זו. לא אכפת לי למה הפירות של השביעית אינם חייבים במעשר. אכפת לי רק שזה עובדה. אז הגם שזה נכון שהפירות של השביעית  לא הפקרים, עדיין זה לא יהיה חייבים במעשר בגלל פסוק אחר שאומר לנו לעזוב את הפירות של השנה השביעית פתוחים לכל. התשובה שלי היא זו: התורה אומרת  לנו שהפירות של שנה השביעית אינם חייבים במעשר. נכון. אבל לאיזו תקופה מכוונת התורה? לעצים היא מדברת על התקופה מט''ו בשבט לט''ו בשבט כי זה שמיטה לפרי העץ. זה הוא תקופת השנה של השביעית  שהתורה אומרת לנו שבפירות אינם מחויבים מעשר. אני מקווה שזה ברור. לאחרי כל ראש השנה לאילנות הוא ט''ו בשבט, לא א' תשרי

I wanted to talk about speaking the truth at all cost. The thing is that this comes up in Musar.

 speaking the truth  has power. It is  the one thing that can save a person from all is enemies and troubles.

This should be taken with keeping in mind that many people do not speak the truth. Or they leave out things that change the significance. If you do commit yourself to speaking the truth you still need to be careful to stay away from liars.

is when a person is surrounded by darkness the way out towards the light is by holding to the trait of speaking the truth at all cost. In ch. 66 he refers to speaking the truth as a way of being saved from evil people.

Music for the glory of God

e33mp3  e33 midi  e33 nwc

h69mp3 h69 midi  h69 nwc

q31mp3  q31 midi q31 nwc

The Rambam in Maasaer Sheni I:5 does go like the sages in Usha that we go after picking. Then he goes like rabbi yochanan that an esrog coming from year 6 to year 7 is liable in maasar. This seems like a direct contradiction.


The Keseph Mishna says he is going לחומרא (being strict) in both cases.  This seems to be absurd since the Rambam did not said we go by the time of picking and ripening according to which one is more strict.


To me it seems simple. It is like a gravitational field and an electric field. They don't interact.
The maasaer field is from Tu BeShevat to Tu Beshevat. So even though it is the 7th year in terms of shemitah it is still the sixth year in terms of Maasar.

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The רמב''ם in מעשר שני א:ה does go like the רבותינו in אושא that we go after לקיטה. Then he goes like רבי יוחנן that an אתרוג coming from ששית  to שנה שביעית is liable in מעשר. This seems like a direct contradiction.


The כסף משנה says he is going לחומרא in both cases.  This seems to be absurd since the רמב''ם did not said we go by the time of לקיטה and חנטה according to which one is more strict.
Rav Shach wrote  "This כסף משנה is not understandable to me as much a it ought to be." He clearly was being polite.

To me it seems simple. It is like a gravitational field and an electric field. They don't interact.
The מעשר field is from ט''ו בשבט to ט''ו בשבט. So even though it is the שנה שביעית year in terms of שמיטה it is still the שנה ששית in terms of מעשר.

Though the כסף משנה is absurd you can still see why he said what he said. He was building on the גמרא where רבי עקיבא took two different kinds of מעשר from the same אתרוג because of some doubt which one it was liable to.

Also he might have considered my answer but  noted that the phrase coming from ששית to שביעית only means the חנטה was in ששית. For all we know the לקיטה might be after ט''ו בשבט.

Music files dedicated to God

n87 [n87 in midi format]


n100
[n100 in midi format]

e48 [e48 in midi format]


e34  [e34 in midi format]
exodus10 [exodus 10 in midi]

Music written for the glory of God

great title  I was a teenager when this was written;

bar yochai

written in NY


orchestra This also was when I was in High School

n3n1

written in Uman


exodus 4

This I think was written in Philadelphia on a trip back from Uman.

q30

Chaim from Voloshin-- a disciple of the Gra said that when a person accepts on himself the yoke of Torah, there is removed from him the time wasting distractions. This is really  a mishna but Reb Chaim puts a kind of emphasis on it. That is he said when one gets up in the morning and accepts on himself for that day to be involved in learning Torah, then the other time wasting and time consuming distractions are taken away from him.

This however does not mean to be in a yeshiva. Yeshivas today are very often themselves distractions. What this means in a practical vein is to get a small Talmud and to set aside a place in your home where you go through a half a page a day with Rashi, Tosphot, and the Maharsha and Maharam.

Along with this he also said that when one remembers his own sins constantly and confesses them that he will not be damaged in any way.

So here we have two valuable pieces of advice that I think provide a practical way to be saved from the many problems that plague a person.

An answer to a question in the Rambam

 ראש השנה י''ד וט''ו.רמב''ם מעשר שני פרק א' הלכה ה' ו'(
מבוא. אני רוצה לענות על שאלה ברמב''ם. הרמב''ם מחליט הלכה כמו רבותינו באושא,  היינו שהולכים לפי זמן לקיטה למעשר ולביעור. ואז בפסקה הבא [הלכה ו'] הוא מביא את הגמרא שאתרוג שנכנס משנה השישית לשנה השביעית הוא טבל אפילו אם זה היה רק בגודל של זית בשנה השישית ולאחר מכן בשנה השביעית הפך גדול כמו כיכר לחם. (לכאורה לפי מבט ראשון, זה נראה כמו שהולכים לפי חנטה בשביל מעשר.) התשובה שלי היא שהולכים לפי זמן הלקיטה אלא שאם הלקיטה הייתה בתקופה שבין ראש השנה של השנה השביעית עד ט''ו בשבט, אז זה עדיין נחשב כמו שנה הששית למעשר.

כדי לעשות את זה ברור תן לי להביא קצת רקע. (1) רבה אמר אתרוג שנכנס משישית לשביעית אינו מחויב מעשר ולא בביעור. אבל שנכנס מהשביעית לשמינית, הוא חייב בביעור. ( היינו החוקים של השנה השביעית). אביי שאל על זה.  ונראה  שאביי חושב שאנחנו הולכים לפי הזמן של חנטה וכך מהשישית לשביעית היא בעיה. בכל מקרה רבה עונה לו. רב המנונה אמר שאנחנו הולכים לפי הזמן של חנטה. רשב''י (רבי שמעון בן יהודה) בשם רבי שמעון אמר השישית לשביעית והשביעית שלמינית אינו מחויב בשום דבר, כי אנחנו צריכים את זמן הגידול וזמן הלקיטה להיות במצב של חובה. הגמרא השיבה שרבה ורב המנונה הולכים כמו חמשת הזקנים (שיטת רבן גמליאל) שלביעור הולכים לפי חנטה. רבותינו נמנו וגמרו באושא שלגבי אתרוג הולכים אחר לקיטה בין למעשר בין לשביעית. ואז  רבי יוחנן אמר אתרוג שנכנס משישית לשביעית נחשב טבל--היינו מחויב מעשר.  (2) רבן גמליאל אמר לאתרוג הולכים לפי חנטה לשנה השביעית ולפי לקיטה למעשר. רבי אליעזר אמר שאנחנו הולכים לפי לקיטה לכל דבר.  (3) הראש השנה לשנת השמיטה ונטיעה הוא היום הראשון של תשרי. לאילן הוא ט''ו בשבט. (4) לא ניתן לשתול 30 ימים לפני ראש השנה של השנה השביעית כי מוסיפים מחול על הקודש. ומשהו שניטע כשמגיע לשנה הרביעית אחרי ראש השנה אסור להשאיר. ראש שנה דף י'. העובדה המפתח  היא רש''י שם, בעמוד י' שמסביר את העניין. רש''י זו היא נקודת  המוקד. לדבריו, למרות שהעץ הוא בשנתה ה -4 בגלל ראש השנה עבר, עדיין פרותיה ערלים ואסורים לנצח כי ט''ו בשבט לא בא. (5) לכן כאשר רמב''ם כותב אתרוג שנכנס משישית לשביעית מחויב מעשר, הוא מכוון  מא' תשרי לראש השנה לאילנות בט''ו בשבט. אז למרות שלמעשר הולכים לפי זמן הלקיטה, אבל עדיין  הוא לפני ט''ו בשבט והוא  שהוא נחשב עדיין להיות בשנה שעברה - שנה השישית לעניין מעשר.

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Introduction.
 I want to answer a question in the רמב''ם. In brief the רמב''ם decides the halacha like רבותינו שבאושא. and then in the next paragraph he brings the גמרא that a אתרוג going from the ששית into the שביעית year is טבל even if it was only the size of an olive in the ששית year and then in the שביעית year became as big as a loaf of bread. My answer is that he is referring to the period between ראש השנה of the שביעית year until ט''ו בשבט. That is what he means by saying it is a fruit of the ששית year that has gone into the שביעית.

 To make it clear what I mean let me try to bring some background information.

(1) רבה said an אתרוג going from ששית to שביעית is not obligated in מעשר nor ביעור.
But going from שביעית to שמינית, it is liable to ביעור the laws of the שביעית year. אביי asked on this and it seems off hand that אביי is thinking we go by the time of חנטה and so from ששית to שביעית is a problem. In any case רבה answers him. רב המנונה said we go by the time of חנטה. The רשב''י in the name of רבי שמעון said ששית to שביעית and שביעית to שמינית is not obligated in anything because we need the זמן גידול and the זמן לקיטה should be in a state of obligation. The גמרא answers that רבה and רב המנונה are going like the חמישה זקנים that for the שביעית year we go by חנטה.
Then comes the two statements of רבי יוחנן which the רמב''ם brings. The אתרוג going from ששית to שביעית is considered  טבל--obligated in מעשר. And  בת ששית לשביעית לעולם שביעית

(2) רבן גמליאל said for an אתרוג we go by חנטה for the שביעית year and by לקיטה for the מעשר,
רבי אליעזר said we go by לקיטה for everything.

(3) The ראש השנה for the שביעית year and נטיעה is the first day of תשרי. For אילן it is the ט''ו בשבט.

(4) You can't plant 30 days before ראש השנה of the שביעית year because we add from the secular onto the holy. And something planted that reaches the forth year after ראש השנה is forbidden forever. ראש השנה 10.

The key fact is theרש''י over there on page 10 that explains this last statement. This רש''י is the focal point of everything I have written here. He says even though the tree is in its 4th year because ראש השנה has passed, still its fruits are ערלה forbidden forever because ט''ו בשבט has not come.

(5) Therefore when the רמב''ם writes the אתרוג comes from ששית to שביעית is obligated in מעשר he means the first משנה that ראש השנה for trees in ט''ו בשבט. So even though for מעשר we go by the time of לקיטה, but still since it is before ט''ו בשבט it is as far as the אתרוג is concerned still the last year--that is year ששית and thus obligated in מעשר even though it in the שביעית year as far as the laws of the שביעית year is concerned.

(6) You have to consider this like two fields. One is a gravitational field and the other is an electrical field. They don't interact. You have a מעשר  field from tu beshavat to tu beshvat and another field  for shemitah from rosh hashanah to rosh hashanah