Just for the record I am pro Constitution of the USA for a few reasons. Mainly because I see its principles being in accord with the Torah. The Sanctity of Life. Freedom with Responsibility within the limits set by law. There is a command in the Torah "Thou shalt not steal." And the idea behind that command is there is such a thing as private property that no one has the right to touch besides the owner and to whom the owner gives permission. That is even if some group can get the government to do its stealing for them it is still stealing. That is Socialism is ruled out by the Torah. Abortion is ruled out by the Torah. People taking authority at all is ruled out by the Torah. Not just government. The only authority anyone can have by the Torah is what the laws of the Torah already say or by means of contract. And the Constitution is a contract.

This might be a good idea to defend this thesis in more detail. But in short I am against the Democrats and also the Republicans because I do not think either goes by the Constitution. I would rather see someone like Trump that would clean out the Aegean stables of government.

That is from my Jewish point of view. But there is also philosophical justification for this based on Kant and the autonomy of the individual. I have hid myself in the sand in terms of politics the last eight year because was stunned at what was occupying the White House. But it seems like I am not the last American to remember there is a Constitution and a lot of us are angry at the government for taking what does not belong to them.

[In High School we went through USA History and principles very well. . We had to go through the original documents of many parts of USA history. It was probably the most challenging class I ever took. In any case, I gained a great appreciation of the the USA is, and what made it what it is. Seeing it crumble and its founding principles stomped on by the government has been traumatizing.]

I was trying to figure out a good argument for Lithuanian yeshivas. And it occurred to me that that best argument is not a rational argument at all but something that goes much deeper. There is this idea that the soul before it is born into a physical body sees the glory of heaven. It sees Truth, Beauty and Love. Or it sees the virtues. Then it falls and comes into this world. Then it longs to get back to this wondrous vision. But it can't find anything that reminds it of its blessed state before the fall. So it goes around  empty. It is just going through the motions. Then one day it walks into a Lithuanian yeshiva and feels what it has been missing. Truth, Beauty and Love. It can not rationalize what it feels but it knows that this place reminds him of some blessed place before it fell.

But that is not every soul. There are souls that are attracted to ugliness, evil and hate. And there are plenty of  yeshivas that are full of ugliness, hate and gossip. But those places are not Lithuanian. They are counterfeit yeshivas. But there are still many souls attracted to these counterfeit places because their souls are drawn towards the ugliness and gossip

It is a mitzvah to warn people about evil groups. Furthermore even if they do not listen it is still a mitzvah based on the Gra.

The prohibition about slander does not prevent one from warning his children or anyone that will listen about bad groups. The Chafetz Chaim goes into detail about this. In fact the major thing to warn your children about is destructive groups. This is because of the fact that the group one is involved with has the most influence on how one acts and even how one thinks.

The most common defense on any evil group is, "You can't generalize." But that is a false defense. You must generalize.  Group behavior and group tendencies are real things. We tend to think about Nazis that they acted in certain specific ways. We do not say "You can't generalize."

You could go further to say there is such a thing a group merit or group guilt. That is just by being part of  a meritorious group one gains something, and that being part of  an evil group, one loses.



In fact, generalizing is very beneficial and is used quite successfully in many areas of society - such as when the insurance industry analyzes the average frequency of an event (i.e. a house-fire) in order to offer protection to the individual homeowner while still reliably turning a profit. The government generalizes as well when they pass such laws as speed limits with fines for punishment. It is fully understood that not all of the people will reduce their speed, but most of them will and therefore, it works to keep most people driving at a reasonable speed and makes the roads safer - which is the positive result that is being sought.

The religious world is evil. This is generalization based on many years of experience. Not one or two examples. And knowing this I am obligated to warn others.
[I can not go into details in writing about particular incidents. The reason mainly is based on two things. One is it involves saying bad things. And I would rather not dwell on negative things. I am sensitive to that. I can not function at all when my mood is down. I cant learn, I cant write music. I need to run to a mikveh or a stream or river and sometimes that is not convenient. It takes me hours to relax and get into a kind of decent frame of mind. And thinking about hurtful incidents in the past does terrible damage to my psyche. 

[The other reason is even if I need to say something to warn others, I would rather keep it to a minimum because the idea of Lashon Hara became very ingrained in me.] 

]

religious world

The prohibition to speak slander is popular  by people that speak slander. They feel it gives them a pass for all the evil and damage they cause, but shields them from anyone that would dare speak about them.

However that still does not except one from knowing the laws and knowing when and where one must speak up and when he must not.
The basic conditions are different for בין אדם לחברו and בין אדם למקום. [Between man and his fellow man and between man and God.]

The seven famous conditions of the Hafetz Haim are for the first category. [To see it oneself. To give rebuke, etc.]  In any case, it is precisely because of this that I speak up about the religious world seeing their collective guilt and complicity in great evils.
I have mentioned the excommunication that the Gra signed -but the reason is not because I depend on it, but rather that I have seen in real life how everything he said was correct.

Yet still evil people think they can be shielded by means of the Hafetz Haim.
[Like the chicken in the horse stall that yelled at the horses, "We should all stop moving around so we do not trample on each other.]"]



To understand the Hafetz Haim it is necessary to know his sources.This is because seeing from where he gets the Halacha from sheds light on its application.

One thing you do not see in the Hafetz Haim itself is the difference between the Rambam and Rabainu Yonah. Rabbainu Yona does in fact prohibit Lashon Hara even for true things because he needs certain conditions to be meet. These conditions are the sources for the famous seven conditions of the Hafetz Haim. He does not want damage to be caused to the object more than what would be caused if he was judged in Beit Din according to Din Torah. Reb Elhanan Wassermann noticed that to Rabbainu Yonah, Lashon Hara on truth is not forbidden for itself, but because of collateral damage.

 The Rambam wrote  about the “hidden law.”  He wrote that the Torah forbids actions across the board that which should be forbidden in almost all situations, even though the Torah knows if a dire emergency did arise, good people would act outside the law, do what had to be done. See for example Eliyahu the Prophet on Mount Carmel.

r3 a music file in mp3 and midi. Lashon Hara/Slander לא תלך רכיל העמיך "Thou shalt not go around as a slanderer among your people." Leviticus

Lashon Hara is a very important subject. I was introduced to this at the Mir Yeshiva in NY. And it was a major area of emphasis for the Rosh yeshiva, Reb Shmuel Berenbaum. In fact, there was a time the secular Russian cooks in the kitchen had made some mistake regarding meat and milk, and people went to him to complain. And he was furious about the people that had complained. And the next day at the normal Musar Shmuz (talk) [Thursday] he made a very big deal about incident. [It was not the normal subject of his Musar. The normal subject was to learn Torah. But he was very strict personally about Lashon Hara. And I always noticed that people that were strict about Lashon Hara always were notably more successful in their learning Torah than people who were not. I tried to work hard on the book the Chafetz Chaim (Laws of Lashon Hara). I think I might have gone through it with the commentary at the bottom at least once, word for word. [I think so, but I am not sure]. [I spent a good deal of time on the other Musar books of the Chafetz Chaim. I think I might have gone through most of them. But at the time I was also trying to do the Musar of the Rishonim [Mediaeval Musar] and the disciples of Reb Israel Salanter so I do not think I finished every single book of the Chafetz Chaim. I was trying to get through all the schools of Musar/Navardok, Kelm, Slobodka, Naphtali Amshterndam, Isaac Blasser.  That was besides regular Gemara things I needed to be doing. 

r3 is some music.  [r3 in midi]  r3 in nwc

When the whole world turned against me, I was aware I was not going to be able to be as strict as I wanted to be in Lashon Hara. This is hard to explain in writing this minute. I can explain this but maybe not this second. 

[If I would have to explain this it would be thus: If a group is known to be good, and yet because of personal experience you know they are evil, then it is very hard to be careful in Lashon Hara. You can't agree with people and yet you can't disagree. Even if you would want to go into the sordid details no one will believe you so it ends up you transgress the prohibition anyway. If teh general public was more aware of the laws of Lashon Hara I might be able to explain this better. But in a nut shell that is about teh best I can do.

So at that point I decided the most important thing would be to speak the truth always at all cost. 

Also, I think learning programming is very important. Though I would normally say that getting a full university education is important but nowadays universities are off the right path except for the major ones: Stanford, NYU, Cal Tech, MIT.  For some reason some universities put pseudo science into their curriculum [e.g. social "sciences" and humanities. Now there in one oxymorn and one case of false advertizment.]

[1] I hold that learning Physics is  a kind of service towards God even if you do not understand what you are reading. [I mean this in connection with learning Torah. That is I recommend daily sessions, Some part in Torah, and some part in Physics.]

The idea I borrow from the regular idea that we already know that learning Torah is a mitzvah even if you do not know what you are reading. But I would like to expand this idea to the natural sciences also based on the Rambam.

The places that say learning Torah is a mitzvah even when you do not know the meaning of the words is from the Gemara itself and also the Ari. [The Gemara says לעלם לגרס אדם אע''ג דמשכח ואע''ג דלא ידע מאי קאמר. The Ari says what one learns in this world but was not able to understand, when he gets to the next world he will understand.

The source for the idea that learning Physics  is a mitzvah  is from the Rambam, the Duties of the Heart and all the many rishonim who brings the words of the Rambam word for word in their Musar books. [The only two original sources are actually the Rambam and the חובות ללבות. After that people just quote the Rambam's first chapter in Mishna Torah about the way to come to love and fear of God is by learning and contemplating his great works. My reasoning is however based on what we know that the Rambam meant by how he explained himself in the Guide. The later Musar books do not actually quote the Guide itself on this issue. And in fact all later Musar  is  against all kind of secular learning. It is only the original Musar that goes along with the Rambam. Personally I was not clear on this issue until at some point I started noticing things that caused me to think the Rambam was right.]
For example  super hyper religiosity does not seem to result in human decency. What brings about human decency seems to be the balanced approach of the Rambam.







[2] But I don't have a large array of promises to make for this. Many times we find charismatic leader of idolatry make promises of what one will gain by surrender to the all holy leader or by some kind of holy practice that he said to do. I don't have any of these kinds of promises. And I think it is not good to make such promises. I.e. I think the promises of "tzadikim" to do such and such a thing and thereby gain this world and the next are not possible to back up with facts.

I think it is best just to keep the Torah like it says and not to look further than that.

[3] Also I think the first step to keeping Torah is to avoid all the cults that pretend to keep Torah.  Mainly Hasidim.

[4] I see promises being made for different kinds of things. mediation. certain mantras, certain prayers, etc. I am not impressed with the results I see in people following these practices. Mainly chasidim I have found to be amazingly despicable, though the original founder may have been admirable.

[5] There should be sessions of learning that are more in depth. For this reason for some years I would say every paragraph forwards and backwards  in order to get the ideas more clearly. This method did help me very much when I was at the Polytechnic Institute of NYU.

in a case in a case where learning Torah from someone who really knows is not possible, I recommend learning Rav shach's Avi Ezri and the lectures of Rav Nachum of the Mir.

r11 p129 e flat major

Some are more subtle. They seize every possible means of seeming kosher in order to hide the central figurine that they worship. But the rituals only serve as a public distraction. Their idolatry is not Jewish in spite of the protests to the contrary.

religious people need some central figure to concentrate upon, something on which to focus their minds. 

Zen Buddhists  say, "If you meet Buddha on the way, kill him immediately."  If you meet Buddha on the way, kill him immediately, otherwise he will kill you. Don't allow him a single chance, otherwise he will possess you and he will become a central figure. 
That is, religious world gets possessed by an graven image.  An arch type. 

The mind of the religious person wraps itself around this central figure. For  certain kinds of mind, a  central object is needed. This is what the Torah is trying to save us from. 

Some  are more subtle. They seize every possible means of seeming kosher in order to hide the central figurine that they worship. But the rituals only serve as a public distraction. Their idolatry is not Jewish in spite of the protests to the contrary. 


One of my reason for not being involved in the Charedi world is that it has been taken over by idolatry and that seems to me to make the whole thing not kosher. In this regard Reform and conservative Judaism are kosher because they are not doing idolatry nor do they acquiesce to it, nor make excuses for it. They might not be keeping everything that a Jew is obligated to do but they at least are not serving other gods. That makes them a lot more kosher than the religious .

The cult that the Gra signed the  excommunication on- sordid shenanigans are not a good advertisement  for their beliefs. I don't reject this tradition in total , nor deny that there is value in it; and indeed a vital implicit message for people which is that meaningless existence  is probably the main problem of the modern world. 

But for all my interest,  that I found the individuals involved to be off-putting. Indeed, among the scores of teachers and authors I encountered -(set aside group members), there were barely a handful I found tolerable as persons or whose lifestyle seemed admirable (in so far as I could discover this): they were and are not an impressive bunch (at least, not to me).This was confirmed by visits spaced out over  years-  areas being the center of all that is the cult that the Gra signed the  excommunication on; and a places that  had more hyperbolic praise for their special and wonderful atmosphere than perhaps anywhere else.I  believing the legends and stories was intrigued. However --- I found these places and people as at best underwhelming; and  in fact, mostly somewhat unpleasant - with a seedy, fake and slightly sinister feel about them; and (with a few exceptions) a much higher than usual head count of apparently damaged, emotionally-desperate or exploitative, and manipulative  people.

This contrasts with my experience of real working class people and regular Lithuanian Yeshiva type of people, where (without going over the top about it) there are  some very decent and trust-worthy people, the general atmosphere is considerably more wholesome than average, and there is a fair bit of courage, integrity, beauty and a lot more altruism than I myself am capable of. Something to look up to. 

A lot of this boils down to s-e-x (variously  promiscuous, and rape of children) - I strongly suspect that the usual, mainstream secular and materialist motivation of sex is powerfully at work on or just below the surface of the cult that the Gra signed the  excommunication on spirituality - and there are very few who are exempt. This means that whatever spirituality is on-the-go is - in practice - put into a subordinate place; and the spiritual side really doesn't work as the primary motivator. It would be going too far - but not much too far - to suggest that the cult that the Gra signed the  excommunication on in real life (as opposed to in theory) seem to operate like a gigantic rationalization for aspiration for sordid shenanigans!  The damage they cause in individual lives is enormous and always denied. They leave trails of broken people and marriages where ever they go. Rape of children is the most common thing that I hear about in every the cult that the Gra signed the  excommunication on group, but that is not the whole story. It is just a constant underlying factor

It makes sense that exploitation soon follows then. Sex seems to be the most powerful, or most abused, tool in the marketers/profiteers arsenal. The fake  appropriation Torah is a shame. 

---------------------------------------------------------------------------------------------------------------

In a university or legitimate Lithuanian yeshivas, the incompetent get weeded  out by competition. It’s only in societies like the ones built by the the cult that the Gra signed the  excommunication on and other status oriented types that the incompetent become the institution and wind up in positions of unassailable power, locking everyone else down to their piss-poor levels of performance. The main thing for them is the appearance of competence, not actual competence.
The major focus is credentials. The credentials are always given by equally incompetent frauds.
 This is one of the reasons the cult that the Gra signed the  excommunication on societies QUICKLY become hell on Earth. Because you can’t get rid of everyone who is competent without the rest of society collapsing.  

______________________________________________________________________

The way to get clarity is by study of cults. Once you see the claims and practices of your supposedly enlightened groups are the same you gain insight into what is really going on.

Look up the Chafetz Chaim Vol. I chapter 4 for the reasons why I am obligated to make this information public.  Also see Vol I chapter 7 for the בין אדם לחבירו reasons.

I mean to say that there are two very different aspects of Lashon Hara  and each one needs to be dealt with separately before one can publish a statement like this. Obligations between man and his fellow man is one part and obligation between Man and God is the other part. Since the problems are in both areas I have had to make sure I would fulfill all the conditions necessary before I could write the above essay. 

The super-organism is an argument why starting a Lithuanian yeshiva is a good thing.

See the book by Howard Bloom, The Lucifer Principle.  But he was not arguing for  Litvak Yeshiva. but rather for an American kind of Democracy. But I think the argument [I mean building on what he was saying] can be used to support the idea of why it is good to have a Litvak yeshiva around even if you do not learn there or even if you are not religious at all.

My reasoning is simple. Why not learn the Oral and Written Law at home? Well, on one hand certainly that is a good idea. I am not objecting to anyone who wants to  avoid all the hassle and simply buy a few books of the Gemara and learn at home. But you know already what the drawback is. The only way it gets into you is by being in a Lithuanian yeshiva. Even if you are a genius and can learn at home and understand it, still the קנין בנפש-acquiring it into one's soul-does not happen outside of a Litvak Yeshiva. Period.   The reason is obviously because of the super-organism.

And what is the advantage of this? Well, at least two things I can think of off hand. One is Midot [character ]and the other is the Heidegger Dilemma. That last thing is that modern life is meaningless.
 Reason has a limit as Kant noted. It can not venture into unconditioned realities.

The idea here is that you get two advantages by a Litvak Yeshiva. One is improvement in character. The other is it gives a connection with the meaning of life from the realm of good. [As we know people can find the meaning of their lives from the Dark Realm. And I would like to avoid that. So instead I recommend something that gives a connection with the bright, and holy  side of things.]

Jews in the U.S. support left-wing causes not for the causes themselves, but because they see those causes as a way to stick it to the Christian majority.

An excerpt from an essay from this site
This is critique and perhaps it hurts. But the best thing when you hear critique is the first evaluate if it is true, or even if some small part of it is true. And if it is, then to accept it, and to try to work on correcting the situation

Here is the excerpt:

"Jews in the U.S. support left-wing causes not for the causes themselves, but because they see those causes as a way to stick it to the Christian majority. I don’t think most of them do this consciously. But a lot of them equate “white America” with “oppression” and “conformity” and believe the patriarchal white majority is something that needs to be usurped.

This explains why Jews were the architects of feminism and the backers of the ’60s Civil Rights Movement. What better way to screw up Christian families and majority-Christian neighborhoods? This also explains a lot [about] 20th century art. 

Put it all together, and basically it comes down to “how can we destroy the Christians of America?”. Christians — or people who just think Christianity is what helped make America."


That is the basic idea of the critique. There is much to discuss about this problem. The best way to deal with this that I can see is simply to stop endorsing bad stuff when it seems  the things that make them interesting are that they hurt Christians.

Idolatry does not bother anyone unless it happens to be an idol they don't like.

But many Jews were Democrats because Democrats were like Kennedy. No one saw where it was leading to. Now many Jews are going definite Republican and pro traditional Judaic Christian society values.

The reason for the above essay is to address those that are still part of the Anti American Democratic party.

Ideas in Shas

What I am doing in the Gemara is mainly based on how I learned how to learn in Shar Yashuv. In the Mir in NY, Reb Shmuel Berenbaum was largely dealing with what you could call Global Issues. That is how the Gemara in front of you fits in with the rest of Shas. And he would do this based on the regular achronim, Reb Chaim Baruch Ber, R Akiva Eiger etc.

But what I am doing is more like working on the actual calculating the sugia on the page itself. And sometimes I go into how it relates to other sugiot.
The thing about the Mir Yeshiva in Brooklyn was that each of the four Roshei Yeshiva knew Shas very well and almost all of their classes had to do with "global issues"- how the subject on teh page related to other areas in Shas. It was in Far Rockaway that I had gotten the idea that the first step is to work on the subject on the page completely before looking into the issue of how it relates elsewhere.

The original idea of Navardok was trust in God as you can see in the book מדרגת האדם which is really a fantastic book. But after Isaac Blasser discussed with the Alter of Navardok [Joseph Horvitz] the importance of public work, the focus became making yeshivas. "Yeshiva" here means places that learn Talmud all day. That has little to do with modern usage of the term. The modern yeshiva is  a chat factory.
But there are a few notable exceptions which hearken back to the original idea.

I would not bring this up if I did not think there is something very special about this kind of institution. But extreme care must be taken that if one starts such a thing, that it not go off course.

My own experience in yeshiva was remarkable. I mean it was luminous. But for some reason my steps were guided towards authentic yeshivas. For all I know, I could have been guided towards very bad places [cults whose main focus is on the worship of their leader]. [It was the son of Elchanan Wassermann who told me about Shar Yashuv.]

 I was guided towards two very great places. Shar Yashuv and the Mir in NY. Shar Yashuv is more for beginners and the Mir in NY is for more advanced levels. But both places were prime examples of what a yeshiva ought to be.

But to describe what a yeshiva ought to be is not easy. Mainly I would say it is a link between Reason and Revelation. That is one works on the hard details of what the Torah is telling us by reason. But somehow that reason approaches the Divine. It is a kind of symbiosis between numinous reality and the mind. You can't really say what it is-but you know the instant you walk in the door.

I really have no idea what it takes to make such a place. But I was drawn to authentic places. [Then my own stupidity got me involved in insane cults.] [But the nice thing about being in an authentic yeshiva is that you never, ever forget the taste of the "real thing."]
__________________________________________________________________________


Maybe I should hide this fact but here it is anyway. I had an emotional connection with both yeshivas. I was in the kind of dilemma that is described by Heidegger. The emptiness of modern life was oppressing me. When I walked into  a place learning Torah in an authentic way I felt like I could breathe. So I admit there was an emotional component to all this. It was not just intellectual curiosity.

______________________________________________________________________________

Just for background information for those that might not know. The major authentic yeshivas today are few. The list is short. Ponovitch, Brisk, Mir in NY, Chaim Berlin in NY, Torah VeDaat in NY.
[Tifrach I have heard good things about, but it is mainly a branch of Ponovitch.]

Hasidic so called "yeshivas" are dens of the Dark Side. The sexual abuse of children is already on police record in Israel. I think that this comes from the origins of the movement. And even non hasidic people  that are aware of this are silent because of the power of the movement. They are afraid of taking it on least they lose their jobs. But constant patterns of behavior shows that the child abuse is not accidental but an integral part of the movement.

Possibly the most consistent argument one is faced with when discussing politically incorrect subjects is the knee-jerkingly reflexive, "You can't generalize like that!" This is usually followed with an anecdote about someone's friend 

Any logical person will soon realize that when discussing macro-issues in regard to society and its trends, not only can you generalize but in fact you must generalize. 

Condensed from here  

I take it that when you see consistent behavior in group that it is obligatory to generalize even though you know there are exceptions.

Music

r8 [r8 in midi]   r9 [r9 in midi] mathematics bar yochai [bar yochai in midi] chs [chs in midi] b104 [b104 in midi]   b101 e36 [e36 in midi] e33 [e33 in midi]  b105  b100 b98

i am very sick so if anyone wants to see the mathematics file or the b files in midi format with the notes i think i must have put the links somewhere else on this blog. right now i have no energy.  

פילגש girl friend. Not the same as prostitute.
To the Rambam it is an איסור עשה--a prohibition that is derived from a positive command. To most Rishonim it is permitted.
I have pointed out that כלב בן יפונה had what you would call a few wives and girls friends. Kalev Ben Yefuna was the friend of Joshua. He was righteous and the only person in the entire OT that it says about him וימלא אחרי השם "he went totally after God." You can find the relevant verses in Chronicles.

Christians clearly would not agree with this because of reasons I do not understand. Maybe they think  Paul can override this? Maybe they are not aware? I really am not sure.  I any case it is not my business.

I m not recommending this idea as a first option. It is only in case you find yourself wifeless. Then a girlfriend is a very good and permissible option.  And even if if you have  a wife, it is still a good option.

The reason Christians are against this is mainly Paul. There are two Pauls. One is the marriage is not good but better than worse things. The other Paul is the Acts of Paul and Thecla which hold that marriage is sin. In any case no of this has relevance for the Old Testament. In the Old Testament ניאוף adultery has a very specific definition and it has nothing to do with sex outside of marriage. It is specifically sex with a married woman with one who is not her husband. A man can have many wives and sex with all of them and that is not adultery. And he can even have a girl friend outside of marriage  and that is also not adultery. But as I mentioned it is subject to a debate among Rishonim. The Rambam in fact holds all sex outside of a a marriage  is forbidden. Only a king is allowed a girlfriend. But even to his opinion sex with a girlfriend is not a straight prohibition לאו. It is rather a לאו הבא מכלל עשה a prohibition that is derived from not doing a positive command.

In any case, the Rambam is a minority opinion. All other rishonim allow it.

The main idea of marriage is that you need two witnesses in order to be married.
That means you need two males above the age of 13 to witness it. And you need the man and woman to intend to be married. A woman can be acquired as a wife in one of three ways: sex, money, or a document in front of 2 witnesses. Plus you need some kind of words along the lines of "You are married to me by this ring" or "You are acquired to me by this ring (or document)"

The verses from where these are learned from are brought down in Kidushin on the very first Mishna. Plus they use the idea of a גזירה שווה. (That is: when one word is used in two different places, you apply the laws of one place to the other.)
That is דבר ערווה and יקום דבר have the same word so we say to marry requires two witnesses.

על פי שני עדים יקום דבר, על כל דבר ערווה, אין דבר שבערווה פחות משניים That is one verse says "No thing shall stand except by the word of two witnesses" and the other verse says "on everything that relates to  עריות." From this they learn that all things related to marriage and divorce need two witnesses.





Adultery is sex with a married woman. That is not symmetric. A man can be married to two wives. But a woman can  be married only to one man. But if a woman married to a man has sex with another man both the man and woman get the death penalty. The reason for the death penalty is because it come under the category of עריות forbidden sexual relations mentioned twice in Leviticus
[Also, marriage only works for people that are allowed to marry. Thus any of the relationships mentioned in Leviticus can not marry. Thus even if one marries his sister in front of two witnesses, nothing happens. The marriage is not חל that is it never happened. It is null and void. That is the state of marriage can only happen in a permitted situation. Thus the sister does not need  a divorce because she was never married in the first place. And if sex occurred in front of two witnesses they both get the death penalty if there was a warning issued by the witnesses. "Don't do this and if you do you should know such and such is the penalty"


Girl friends are not wives. But there is an argument if a girl friend is permitted.[Or even what such a concept is in the first place. See the Gra on the Shulchan Aruch.]
The Rambam said girls friends were permitted only to kings. The Gra shows from Chronicles I 2:46 that that is not the case.



What is going on in the NT is not the issue here. Rather I am just trying to clarify what the law of marriage is according to the Old Testament.



Paul clearly has other ideas. One idea of Paul is that marriage is not a sin. So the church said that celibacy is best. But if not celibacy then marriage is OK. Then there is the Acts of Paul and Thecla in which marriage is considered a sin. In any, case in the Old Testament things are different.


Oaths and vows are not the same thing as getting married. Vows are נדרים. Oaths are שבועות. The laws in which a father or husband can annul the vow of a נערה [girl from 12 to 12.5 years old] refers to things people take vows for. For example "This loaf of bread is like a sacrifice to me." Thus since no one is allowed to eat a sacrifice from the time it is sanctified until it is offered in teh Temple so she can not eat the loaf of bread. But if her father or if she gets married then her husband hears the vow then he can nullify it if is still daylight. [up until 72 minutes after sunset.] Marriage is not like that. Marriage is a state. It can only be taken off by a divorce document given in front of two witnesses.

Marriage comes in two parts. Kidushin and Chupa. That is even after Kidushin even though she is legally married they are not allowed to live together until Chupa. The Chupa is the act of her coming into his space. That needs ten people.  These difference come up in the laws of vows mentioned in Numbers. The word מאורסת means married buy so far without Chupa.

reason and faith.

In the mediaeval philosophers there is a strong connection with reason and faith.
But they did think that reason had limits. This is not so different than  Kant. But Heidegger thought to exploit the limits of reason initiated by Kant to begin an anti reason movement that would get in contact with real Being.

Part of the problem that I see is that Being has two sides to it. A realm of holiness and a realm of darkness. The exclusion of reason which is the step ladder to Being, can only lead to the opposite side of being. 


Heidegger did see the modern problem. Meaningless existence. But who is the culprit?  Reason? Let's think back to beginning of it all Pericles's Athens. Did was there reason to think others were living more authentic lives? Or today. Perhaps in the Sudan people are living more authentically?
And when people do want to get in touch with Being where do they go but fall straight into the hands of cults? 

My feelings were similar. People had been skeptical of the Enlightenment way before Heidegger, starting from Jonathan Swift. But Heidegger put his finger on the modern problem. My own experience was pretty much like Heidegger describes it. And I found my own connection to Being in Shar Yashuv Yeshiva in Far Rockaway and later at the Mir in NY. 

But the same feelings as a rule lead people to terrible cults and demonic, charismatic leaders. There also people find meaning and the "Truth."

None of this would have surprised the Rambam. To him Reason as understood by Aristotle was a prerequisite before Sinai  could happen. "For Rambam an essential attribute of rationality is its transhuman quality.  Abraham is not, for Rambam, a prophet in the fullest sense of the word (a station unique to Moses of Sinai); rather he is a philosopher of the highest rank who discovers a notion similar to what we would call "natural law. Only after the descendants of Abraham have created a community of natural-law abiding persons who will not confuse a revelation from God with the oracles of intermediary beings is the world made safe for the Mosaic revelation." Sunwall.