new music file

 z89

What is idolatry-the worship of any being besides the First Cause

 The very word ''idolatry'' is being used in a sloppy fashion. While people may have things they over emphasize, that is not idolatry. And things that are idolatry are thought to be kosher since they are Jewish.

What is idolatry-the worship of any being besides the First Cause by any one of the four services or are according to its way.[חגשה הקטרה שחיטה השתחוויה] Bringing close to an altar, burning [incense or similar], slaughter bowing, or according to its way.

So when I say worship  of tzadikim  is idolatry I mean the last sort of service, I.e.,  doing what they say as a way of serving them is idolatry.

So when i say the religious world is doing idolatry I mean this in a literal sense.

[however to become an object of idolatry is easy. all one needs is to say ''serve me''.] see Sanhedrin 64 and onwards for a few pages and the Tosephta over there from where I got this last law.

[However I consider Rav Nahman of Breslov to be a great tzadik so even if some people might apply his teachings in odd ways, that does not diminish his importance for understanding and fulfilling of Torah]

 There is such a thing as trust in God without effort. and in fact I had hoped todo this in terms of learning Torah--and in fact things did work out well as long a i stuck with this path. however at some point I thought to find work. But instead of finding work, things fell apart. but i never thought the generally accepted view in which people sit in kollel and get a paycheck for learning Torah could be kosher at all.  

 There can be reasons why you might join a group that seems spiritually enlightened and yet seems to be low in morality. To them lying, defrauding , is okay. I think this is a common source of  test for many people. When thy fall into the group that seems spiritually enlightened-- this is the beginning of their fall. That is when their lives go wrong because they fell from what is truly good to that which gives the appearance of good, but in fact they are low lives for whom lying and cheating of others are ok.

marriage

  Reb Yaakov Emden in his sidur has a section on marriage and goes into great length to say that sex than can bring children should be only Friday night after the middle of the night because that is when holy souls come into the world. 

But at any rate, I would like to suggest this practice to people that wish for good children. This might not be a guarantee, but I believe that this certainly helps. And knowing how hard it can be to have good children, it makes sense to do what ever can help.

yom kippur.

 Yom Kippur. For those people who find fasting impossible, I should mention that half amounts are better than full amounts.  What is a half?  For food it is anything less than a volume of an olive [within a dividing interval of about 4 minutes]. For drink it is less than the amount one can hold in one cheek. [the interval between sips is much less to the Raavad. It is about 10 seconds.]

Since the main idea of Yom Kippur is repentance I think that one ought to make a commitment to learn Musar [i.e., works on ethics from the Middle Ages] 

[There are four major works, but about thirty of the less well studied. Then also there are the books of the disciples of Rav Israel Salanter .] [''Musar'' became synonymous with religious fanaticism after the first generation--but religious fanaticism is a mistake..]

  Most Rishonim and Rav Hai Geon hold the night begins after 72 minutes.  [18 is 3/4 of a mil if you hold a mil is 24 minutes. It also might make sense from the ''three stars''.] [The Gra says the night starts at 3/4 of a mil which is either 13 minutes or 18 minutes. But that is the opinion of a minority of rishonim]

There is no question that Putin will use tactical nuclear weapons to defend Russian territory and that he has already declared the three eastern provinces as Russian territory. So what makes the most sense is to knock down the tension a few notches.  

what is a woman?

 what is a woman? I never bothered to as or answer this since it is an open mishna. Anyone who wants to now can simply look it up. Androginus has two sex organs so he or she is  a doubt. Other than that there is no doubt.. . But if this is unclear then, the fact that male or female is in every cell. XX female. XY Male.

And if that is still unclear then I suppose there is no point arguing. If one denies the difference between men and women, then there is nothing more obvious to appeal to. And you are dealing with the most disingenuous and insincere of all.  

If Russia sees this is where the west is going, no wonder they want no part of it. Nor do they want a border state  with these insanities anywhere near it. 

Bava Metzia page 35.

Introduction. A person that rents a cow, and the cow dies naturally, takes an oath that it died naturally and does not have to pay for it because it was not his fault. But a person that borrows a cow and it dies naturally has to pay. In the language of the Gemara this is שומר חינם נשבע על הכל. שואל משלם על הכל. שומר שכר נשבע על אונסים גדולים כמו לסטיים  מזויימים ומשלם על אונסים קטנים כמו גניבה ואבידה and we are saying a renter is like a paid guard. 

 I am sorry not to have written anything about the Gemara for a long time but my head has been in mathematics for a while. but today I just wanted to share one thought about Adi bar Abin's statement and Abyee's answer in Bava Metzia page 35. There the Sages say if you have a renter who rents a cow and loans it to a borrower. Then the cow died naturally. The Sages said the renter takes an oath and the borrower pays him [not the owner]. Adi bar Abin objected to this '' let the owner tell him 'I do not need you nor your oath'. Abyee answered '' the sages are saying that the renter gets possession not at the time of the oath but the time of the death of the cow.

It occurred to me to wonder about what abyee means. I thought perhaps he means like  the opinion in the Gemara that a guard of an object has a sort of possession in the object, but then i thought that can't be what Abyee means since then he would have said the possession starts right when it is given over to guard. So I think you have to say like Reb Aaron Kotler that he means the prior assumption is with the renter even before he takes the oath. it is after all natural for a cow to die. the only reason for the oath is to appease the owner. but even without that the assumption is that he should not have to pay. 

 Though i am not looking for agreement, it is encouraging when i find it. i was at the local breslov [na nach ] place yesterday and a person was saying a drasha [speech] and mentioned in it how the entire religious world is pure idolatry, [since they all worship some tzaddik (someone who is supposedly righteous)]. And the unusual thing about this is that that person is totally traditional Sephardi. From what i gathered he is an av beit din in some city and in his drasha he was quoting traditional Sephardi sources like Rav Yaakov Abuchatzaira.

 Ukraine was apart of Russia since the time of Alexsei Romanov.. The long and short of it is the whole area up until western Europe was under the domain of the Mongols. Then in one decisive battle the yoke of the    Mongols was thrown off by a Russian. So Russia became independent while the Ukraine was still part of Poland. Then the Cossacks of Ukraine rebelled from Poland and sought alliance with the Turks and then Russia i.e. Alexsei Romanov thus became ruler of Ukraine in the 1600's. It remained a part of Russia until the start of the USSR. Then it was still part of what in the west was still called russia even though the ussr was not strictly Russia but it still was more or less the exact same thing as the empire ruled by the czars.

 The transcendental deduction of Kant is on shaky ground. He himself rewrote it in the second edition. The idea is to show that after he has first given proof that reason and empirical knowledge have two different sources, then he wants to show that in spite of that, they work together to give true knowledge. I am thinking that the Friesian idea of a deeper source of knowledge [immediate non-intuitive knowledge] gives a answer that is almost implicit in Kant himself. For even in the second edition of the Critique,  he only shows that pure reason and knowledge based on the senses must work together, but not how.  

Say no to worship of tadikim and no to pantheism.

 I should make clear that my basic approach is that of  Deuteronomy from around chapters 5 to 10. that is straight monotheism. So I might agree that Rav Nachman of Breslov has deep insights in the human experience, still I do not hold from any sort of worship of tzadikim, nor any kind of pantheism. It does not matter if people try to dress up these false doctrines in the guise of Torah.

 There ought to be some means or ways of determining  what is legitimate philosophy  [such that does not depend on taste]. For i have been conflicted between Hegel and Jacob Fries for as long back as i can remember having learned their different world views. It is not that i am trying to discover the one true philosophy but rather that i see elements of both approaches that come up all the time.  for example the triads of Hegel you see in the fact that there can only be three kinds of surfaces: spheres, or torus [or connected torus's] or projective planes. On the other hand Kant's ideas also seem to come up all the time and Kant seems to be in need of some kind of modification also and the best in that way seems to be the Friesian Approach.

To Be Rescued from Dark Side Torah

 Even though the study of Musar [mediaeval books on ethics] was emphasized by Israel Salanter as away to gain correction of faulty character traits, it has the further advantage of world view-- that is of gaining a world view not contaminated by modern confusions.

To some degree the effect of modern confusions can be mitigated [lessened] by the study of midrash, still midrash is not systematized. Musar is systematic and does not depend on philosophical sophistication or previous knowledge of tenach or gemara.

There is also  advantage that pseudo Torah is generally taught instead of Torah. musar shields from the Torah of the Sitra Achra [Dark Side Torah.]]

It is not who is in the White House is the problem in the USA. Great republics do not depend on who leads, but on the collective spirit. If the ideals that America was founded on are weak, that is the real threat. [I am being short as usual. What I am hinting at is Nero, and the fact that the Roman Empire managed, and even expanded and grew in power even with the most degenerate emperors. Also I am making note that the department of disinformation [misnamed as the Department of Education] has a hand in the decay and erosion of American Values by it promotion of false ideologies.]

 marriage just seems like jumping out of an aitplane with a fifty fifty chance that your parachute might open. all the romance  seems to have been lost. Nowadays marriages seem like business transactions.  the guy gets sex and pays for it. until after the marriage when he pays for it without getting it. 

i have thought for a long time to depend on the Raavad and Ramban that see having a mistress as perfectly okay.

After I moved to a new apartment, I did not realize the problem with cockroaches. I do not know if they bite or other bugs come along with them. And I was getting bites and sores until I realized from where the problem was coming from. so i bought chlorine  but that worked only partially. Then I found this Israeli invention of a kind of paste that you leave on the floor and the bugs eat it and disappear, That works wonders. but the bites and sores remained. I found out there are bugs that burrow under the skin. So doctors might give different things to take care of skin disease. But this was not a disease. It is bugs that burrow.  I found alcohol, olive oil, peroxide, iodine and stuff they call חומצת מלח salty acid to help. But only after squeezing the infected area. For these bugs leave a protective covering that no ointment can penetrate until the liquid covering is squeezed out. 

 It was aggravating and disappointing that after I spent so much time and effort to join the yeshiva world  to discover the religous world that surrounds the great Litvak yeshivot [based on the gGra] to  be morally challenged. But I do not mean to exonerate the great yeshivot either. -they did a great evil by ignoring the letter of excommunication signed by the Gra. This left the door open for the Sitra Achra [Dark Side] to enter even into the great yeshivot.   

music file

 z91

how to blow a shofar. i have rarely heard this done right.

 tekia=one long. Count up to three.

Shevarim= three short. Each of length one.

Truah 9 bursts. 

So the first is Tekia shevarim truah tekia

_________ then ___ ___ ___ then --------- then _________

Do this all together three times..

Then Tekia shevarim Tekia _________ then ___ ___ ___ then _________

Do that three times.

Then Tekia truah tekia. _________ --------- _________

Do that three times.

You can see all this in the last two pages of Tractate Rosh Hashanah. 

 I really do not know why I was run out of every yeshiva I tried to sit and learn in. I figure this must have been a decree from Heaven that declared that I had to learn Physics and Mathematics, Otherwise I would have been perfectly happy to sit and learn Gemara.

 Even though I think that learning Torah [Gemara Tosphot Maharsha] is the greatest of all service of God the environment for this activity is a Litvak Yeshiva but for some reason I have never been able to find my place in any such institution.  So as second best, I try to do this at home. But it is hard to match the energy of an authentic Litvak Yeshiva --the energy that one gains by sitting in one and learning.

At some point I realized I was not welcome in the yeshiva world. So just from pure desperation I went to the Polytechnic Institute of NYU and majored there in Physics. After all I needed some way of making a living and had discovered a little before then the opinion of many Rishonim that Physics and Mathematics are a part of learning Torah. This is the opinion of many Rishonim, but you can see it most clearly in the Rambam in Laws of Learning Torah where he says - ''The things called 'Pardes' are in the category of learning gemara.'' And what is 'Pardes' they are defined by the Rambam in the first four chapters of the Mishna Torah and at the end of those chapters he writes the things discussed in these four chapters are in the category of what the Sages called 'Pardes'.'' [Those 4 chapters are Aristotelian physics and metaphysics. The Rambam is even more explicit in the intro to the Guide where he says the things are what the Greeks called physics and metaphysics.]

[I had been at the Mir in NY but then came to Israel. My time at NYU was after all that.

 I also think that to learn Musar on Rosh Hashanah is important. Also that even though it is unspoken, it must be  that Reb Israel Salanter must have had in mind the fact that strange an foreign trends were taking over the world in general, and the world of Torah  in particular.   So he saw Musar as a cure for the evil doctrines that were taking over in the world of Torah. [''Musar'' refers to the books of ethics written mainly during the Middle Ages]

There is an argument about when to celebrate the festivals. Generally, people go by the calendar introduced by Meton in Athens. This got accepted during the Middle Ages as being ''halacha leMoshe miSinai'' [given to Moses at Sinai.] [note 1] However it is not mentioned in the Gemara [Talmud]. My approach is go by Tosphot in Sanhedrin page 10 side b where the molad [conjunction of the moon and sun ] is considered as the start of the new month.[When the Talmud says that nowadays we know the time of the new moon in several places it does not say anything about the calendar. It just says we know the time. nor is Hillel II mentioned in the Gemara in connection with any calendar.] So that the day of the molad is rosh hashanah. And the best way to celebrate rosh hashanh is to learn Torah. [i.e., to spend the day learning Gemara, Tosphot, Maharsha, and the Avi Ezri of Rav Shach] [note 1] In the responsa of the geonim there are plenty of dates which do not correspond to the calendar--thus showing that the calendar was accepted later. The meton calendar got to be accepted as halacha lemoshe misinai because saadia geon wrote a responsa in Arabic that it is part of the tradition. the word in Arabic means for ''what is heard''. Sadly the meaning of Saadia Geon was misunderstood. People thought he meant “handed down by tradition going back to Moses at Mount Sinai.” The actual word means the body of traditional knowledge handed down generation after generation (i.e., the Oral and Written Law). but this misunderstanding got imbedded and solidified and concretized

 i have been pondering a difficult section in the Avi Ezri of Rav Shach that brings a question of Reb Chaim of Brisk. The issue is a courier brings a divorce doc and says, "In front me it was written and in front    of me one witness signed." Rav Huna said either all in validation of the doc or all by the decree of the sages [that said he has to have seen both witnesses signing.] Reb Chaim of Brisk asks that  we see in Bava Batra pg 165 that one witness verbally and one in writing is considered a valid validation of the doc. [So what is the objection of Rav Huna? after all, it has been validated. ]Rav Shach brings a Ran [Rabbainu Nisim] that says one witness verbally and one in writing is considered a valid validation only when it does not concern laws that involve felonies that result in physical punishment. It applies only in cases of monetary disputes .

Still I think it is best to get through Shas a few times before doing the Ari {Isaac Luria}.

My intension in learning the Arizal was because I had seen in Rav Moshe Haim Lutzato [Ramhal] the emphasis on doing so. That is in a small booklet attached at the end of Mesilat Yesharim. (pri aiz haim) So my intension was not for mystic powers or enlightenment. It was simply to continue my studies in the Oral Law. However, there were side effects. One was when I got to Israel, the light that shines there did enter my soul in a powerful way. Another side benefit was that many of the questions that people have on the Written Torah evaporated since the Ari explains all the verses of Torah in a mystic fashion and he considers this to be the פשוט פששט simple explanation. Still I think it is best to get through Shas a few times before doing the Ari {Isaac Luria}.

 Referendum if to join the Russian Federation. I had a friend in the Ukraine whose daughter was in the Crimea at the time of that referendum,  and she  became a Russian citizen instead of Ukraine. From my experience I can not see the people of those eastern regions as objecting to Russian citizenship. I think they will vote unanimously to join Russia.

 When Litvak yeshivot mean to learn in depth, I think most people do not really understand what they mean. Even to me it seemed ridiculous. The first week in yeshiva you learn at most one page of gemara, And that does not mean to learn the commentaries at all. It means that there is inherent in the gemara itself that amount of depth that it takes at least a week of about 5 hours per day [in the morning session] to even begin to scratch the surface. And I freely admit that this really requires a very high IQ in the first place to see this. So when I was there just by force of circumstances I would read through all the commentaries that I could get my hands on. [For example the Shita Mekubetzet on the first page of Ketuboth is about twenty pages of tiny close lined print] but that was because I really was not on the level needed to see the depth on my ow,. And in fact never got there until many years later I began learning with David Bronson in Uman. and then I started getting the idea. [You can see a bit of this in my two booklets on Shas and Bava Metzia.]

 z90 midi music file

 Rav Nahman said there is a evil inclination in the service of God of going overboard. It is hard to know what are the exact parameters of this. I for one took myself to study of the Ari while at the Mir Yeshiva in NY and this certainly can be considered to be going overboard. After all right at the Introduction of the Eitz Chaim you have the warning and oath of Rav Chaim Vital that no one should look at his book who has not fulfilled a set of enumerated conditions. Take a look at them and you will see that no one who has looked at that book can possibly have fulfilled those conditions in the couple hundred years. No one is fasting from after Shabat to the next kidush.

  

[not to leave the subject in the middle let me say that the issue still is unclear to me --since after all i think that this learning helped me in many ways. Still  i feel i jumped in too soon and still needed to do a lot more of Shas] at any rate i do think that learning the ari for some time helped prepare me for the land of israel and the amazing light which shines there. so i would have to say that rav shmuel berenbaum was right when i asked him about thissort of learning. he said first finish shas. i said i already did. he said do it again. [of course when reb smuel said finish shas he did not mean the way some do it. rather he meant beiyun with tosphot, maharsha and reb chaim of brisk. ] 

 I noticed an odd fact. Julius Caesar was from the family of the Julii. The Julii were not originally Romans but rather from Alba which made war on Rome but the war was resolved by combat of three soldiers against three. The last one standing was a Roman so Alba came under  Rome. But then in the next war against the Sabians, Alba rebelled. So Rome killed their commander who ordered his troops to defect. Then the city of Alba was destroyed and all the citizens were  moved to Rome and some of their leading families were made patricians in the Senate.  And one of those families was the Julii.

There is some irony here. on one hand Caesar was from a people that were not originally Roman. And he in fact was the end of the Roman Republic, Yet on the other hand, it is hard to think of any Roman greater than Caesar. There must be a lesson here about baali teshuva [don't trust the newly religious.]

[actually I can think of one roman who was greater than Caesar, i,e., the philosopher Plotinus.]

 z88 music file

Rav Nachman did not say to go to his grave on Rosh Hashanah. He did however say so for the tikun klali, but not Rosh Hashanah. For Rosh Hashanah he said to come to him. He never said anything about his grave in connection with Rosh Hashanah. 

 דאשתמש בתגא חלף "One who uses the crown passes away." מכאן אמרו כל הנהנה מדברי תורה נוטל חייו מן העולם "From here they said, 'Anyone who derives benefit from words of Torah, takes his life out of the world.'"

Pirkei Avot chapter 4 mishna 7. see commentary of Rambam who writes that the roshei yeshiva who say it isamitzvah to give money to yeshivot are liars It is a strong sort of language that you do not see usually in the words of the Rambam. But it seems that he saw that Torah was becoming a business and saw this would    bring about a situation lie we see nowadays--when the vast majority of those who claim to be learning and teaching Torah are hypocrites.

זבחים ט ע''א פסחים ס''ב tractate zevachim page 9 and pesachim page 62

 Even though רב שך writes that the רמב''ם holds the leftover פסח sacrifice does not need עקירה from the name פסח and rather becomes automatically a קרבן שלמים I think he must have been aware of how weak this idea is. For he himself brings two powerful refutations of this very idea. One he tries to escape with a weak answer what is called a דוחק. The other he does not answer at all. The first refutation is this: the רמב''ם brings the teaching that says ''if the owners of the פסח die or become unclean [before it is sacrificed] it must be burnt immediately.'' The גמרא brings this teaching and right away says, ''we see from this that the leftover פסח needs uprooting. [Now even though רב שך tries to answer this that the רמב''ם is only referring to specific cases where the owners are pushed off to the second פסח, we see from the language of the רמב''ם that he states the law simply if the owners died it is burnt.] The next question even רב שך does not attempt an answer to. It is the teaching that if the whole year has passed and one brings the פסח for the sake of פסח in its time it is כשר but not accepted. That even the גמרא does not use as a proof that the leftover פסח does not need uprooting for everyone agrees in this case as תוספות says. The גמרא does not in fact use that ברייתא as a proof for רב הונא in the name of רב that the פסח does not need uprooting. 

למרות שרב שך כותב שהרמב''ם מחזיק את קרבן הפסח שנשאר לא צריך עקירה מהשם פסח ודווקא הופך אוטומטית לקרבן שלמים, אני חושב שהוא בטח היה מודע לכמה שהרעיון הזה חלש. שכן הוא עצמו מביא שתי הפרכות עוצמתיות לרעיון זה. אחד הוא מנסה לברוח עם תשובה חלשה מה שנקרא דוחק. על השני הוא לא עונה בכלל. ההפרכה הראשונה היא זו: הרמב''ם מביא את ההוראה האומרת שאם בעלי הפסח מתים או נטמאים יש לשרוף אותו מיד. הגמרא מביאה את ההוראה הזאת ומיד אומרת ''אנו רואים מכאן שצריך לעקור את השאריות הפסח.'' [עכשיו למרות שרב שך מנסה לענות על זה שהרמב''ם מתייחס רק למקרים ספציפיים שבהם הבעלים נדחקים לפסח השני אנחנו רואים מלשון הרמב''ם שהוא קובע את הדין בפשטות אם הבעלים מתו זה נשרף.] השאלה הבאה אפילו רב שך לא מנסה לענות עליה. הלימוד הוא שאם חלפה כל השנה ומביאים את הפסח לשם פסח בזמנו כשר אבל לא מקובל. שאפילו הגמרא אינה משתמשת כהוכחה ששארית הפסח אינה צריכה עקירה שהרי כולם מסכימים במקרה זה כדברי תוספות. הגמרא למעשה אינו משתמש באותה ברייתא כהוכחה לרב הונא בשם רב שהפסח אינו צריך לעקור.

 Loyalty to Torah ought not be confused with affiliation to the religious world.  Even the most straight of all groups, the Lithuanian world of Torah is, after all, only human. You can see this principle in the Torah itself where the emphasis is on loyalty to God and keeping his law. but also [as i have mentioned many times] you see this in the Gemara which deals with the sacrifice that klal Israel brings when we listen to a mistaken Sanhedrin. [The case is when the Sanhedrin rules on a situation which involves the penalty of karet (cutting off) [e.g. idolatry , or shabat] and the Sanhedrin rules that some act of idolatry is permitted when the individual knows it is forbidden. still the individual depends on the ruling of the Sanhedrin and does the act. he has to bring his own sin offering and can not depend on the sin offering that the Sanhedrin must ring for their own acting on their mistaken ruling.]

There is no concept that the religious authorities can not be mistaken. So then what about the statement אפילו אומר לך על ימין שמאל או על שמאל ימין even if he says on right that it is left or on left that it is right this does does not refer to a case where the law is known to the individual as we see in the gemara that one must not depend on a mistaken Sanhedrin. 

 z87 [a midi file]  z87 nwc

 I think that one should accept the yoke of Torah to be learning Torah day and night and trusting in God for parnasa [making a living]. I just want to make it clear that the fact that I am not doing so is not because that I disagree with the basic approach. rather that for reasons that I do not understand very well, I could never ''make it'' in the world of Torah even though I think I tried as hard as I could. But if others can manage to do this, I think that is the best thing.  As for myself when I saw that I had to do so, I went to Polytechnic Institute of NYU to major in Physics for I needed some way of making a living. 

זבחים ט' ע''א Zevahim רמב''ם מעשה הקרבנות פרק י' הלכה ז' rambam laws of sacrifies chap. 10 law #9

 The leftover Passover sacrifice. Rav Shach writes that the Rambam holds it is a regular peace offering and thus is eaten two days and one night. He gets this from the fact that the Rambam does not write anything about it at all. All he does is write the law of the Passover which is eaten only that night and the law of peace offerings which are eaten two days and one night. And he has to answer Tosphot who holds the leftover Passover sacrifice is eaten one day and one night only and Tosphot brings an open Torat Kohanim that says so openly and many other proofs. Rav Shach says that statement from Torat Kohanim go like the opinion that the Pesach sacrifice needs to be uprooted from the name of a pesach to that of a peace offering.

You can argue for this idea in this way. If the Rambam would hold  the pesach needs to be uprooted then he would have written it,  but if he holds it does not need to be uprooted, then he could easily just leave it out, after all, he is not writing all the things you do not need to do.

on the other hand it seems weak. he writes nothing about uprooting and he writes nothing about how long the leftover pesach is eaten. and you can reasonably argue tht even if the law is the pesach does not need uprooting then it remains with the name of pesach and thus has the same law of being eaten only the day and night it is sacrificed-no longer.

Plus one proof Rav Shach brings is weak. He brings that the Rambam writes if the whole year has gone by and then he sacrifices the pesach in his time it is kosher but not accepted. So there the Rambam definitely holds it does not require uprooting, but so what. tosphot writes that the case of when the whole year has gone by everyone agrees it does not require uprooting.  

However Rav Shach brings some proofs that if it does not require uprooting, then it should have all the regular laws of a peace offering, So i need to think about this some more

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   מותר הפסח רב שך כותב  that the רמב''ם holds it is a regular peace offering and thus is eaten two days and one night. He gets this from the fact that the רמב''ם does not write anything about it at all. All he does is write the law of the פסח which is eaten only that night and the law of שלמים which are eaten two days and one night. And he has to answer תוספות who holds the leftover קרבן פסח is eaten one day and one night only and תוספות brings a תורת כהנים that says so openly and many other proofs. רב שך says that statement from תורת כהנים goes like the opinion that the קרבן פשח needs to be uprooted from the name of a פסח to that of a שלמים. You can argue for this idea in this way. If the רמב''ם would hold  the  קרבן פסח needs to be uprooted then he would have written it,  But if he holds it does not need to be uprooted then he could easily just leave it out, After all, he is not writing all the things you do not need to do. On the other hand it seems weak. He writes nothing about עקירה and he writes nothing about how long the leftover  קרבן פסח is eaten. And you can reasonably argue that even if the law is the קרבן פסח does not need  עקירה then it remains with the name of  קרבן פסח and thus has the same law of being eaten only the day and night it is sacrificed, no longer. Plus one proof רב שך brings is weak. He brings that the רמב''ם writes if the whole year has gone by and then he sacrifices the קרבן פסח in his time it is kosher, but not accepted. So there the אמב''ם definitely holds it does not require uprooting, But so what? תוספות writes that the case of when the whole year has gone by, everyone agrees it does not require עקירה. However רב שך brings some proofs that if it does not require uprooting, then it should have all the regular laws of a peace offering, Do I need to think about this some more

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מותר הפסח רב שך כותב שהרמב''ם מחזיק הוא קרבן שלמים רגיל וכך נאכל יומיים ולילה אחד. הוא מקבל זאת מכך שהרמב''ם לא כותב על זה כלום. כל מה שהוא עושה זה לכתוב את דין הפסח שאוכלים אותו רק באותו לילה ואת דין שלמים שאוכלים יומיים ולילה אחד. וצריך לענות תוספות המחזיק ששארית קרבן פסח נאכל יום ולילה אחד בלבד ותוספות מביא תורת כהנים שאומר זאת בגלוי ועוד הרבה הוכחות. רב שך אומר שהאמירה של תורת כהנים הולכת כמו הדעה צריך לעקור את קרבן פסח [לא בזמנו] משם של פסח לשם של שלמים. אתה יכול להביא ראיה על הרעיון הזה בדרך זו. אם הרמב''ם היה מחזיק את קרבן פסח צריך לעקור אז הוא היה כותב את זה, אבל אם הוא מחזיק שלא צריך לעקור אז הוא יכול בקלות פשוט להשאיר את זה בחוץ, הרי הוא לא כותב כל. הדברים שאתה לא צריך לעשות. מצד שני זה נראה חלש. הוא לא כותב כלום על עקירה והוא לא כותב כלום על כמה זמן אוכלים את שאריות קרבן פסח. ואפשר לטעון באופן סביר שגם אם הדין הוא קרבן פסח לא צריך עקירה אז זה נשאר בשם קרבן פסח ולכן יש לו אותו דין נאכל רק ביום ובלילה שמקריבים אותו, לא עוד. ועוד הוכחה אחת שרב שך מביא היא חלשה. מביא שהרמב''ם כותב אם חלפה כל השנה ואז מקריב את הקרבן פסח בזמנו זה כשר, אבל לא מקובל. אז שם הרמב''ם בהחלט מחזיק שזה לא דורש עקירה, אבל אז מה? תוספות כותב שהמקרה של כשכל השנה חלפה, כולם מסכימים שזה לא מצריך עקירה.

 There is an argument if having a mistress is okay and most rishonim allow this. but even the Rambam who does not hold it is an איסור עשה [prohibition derived from a positive command]. That is how the Beit Shmuel in Even Haezer explains the Rambam. For the Rambam does hold that a girl who is willing to have sex with anyone for money--i..e. a prostitute is forbidden, but  that is not the same thing as when one has a mistress or girlfriend who is only for him alone. But to most rishonim this is permitted outright.

The Gra makes note of Caleb ben yefuna in chronicles I ch 2 verses 43-50 who had a few wives and a few mistresses. And he was not a king. So the Rambam who says that a mistress was permitted only to kings is incorrect. 

As the issue of the monthly period, she should dip in the sea or a river

The white race is committing suicide. It is not enough that everyone else is trying to wipe them out but at least half of them want to destroy their progeny and traditions. This is sad because if the USA goes under, where could be any bastion of freedom? Maybe Israel? [What did white men create? White people created : Euclidean geometry. Parabolic geometry. Hyperbolic geometry. Projective geometry. Differential geometry. Calculus: Limits, continuity, differentiation, integration. Algebra [Euclid and Diophantine], Abstract Algebra, Physical chemistry. Organic chemistry. Biochemistry. Classical mechanics. The indeterminacy principle. The wave equation. The Parthenon. Air conditioning. Number theory. Romanesque architecture. Gothic architecture. Information theory. Entropy. Enthalpy. Every symphony ever written. The twelve-tone scale. The mathematics behind it, twelfth root of two and all that. S-p hybrid bonding orbitals. The Bohr-Sommerfeld atom. Quantum Mechanics, Special Relativity, General Relativity, Quantum Field Theory, String Theory, The purine-pyrimidine structure of the DNA ladder. Single-sideband radio. All other radio. Dentistry. The internal-combustion engine. Turbojets. Turbofans. Doppler beam-sharpening. Penicillin. Airplanes. Apollo 11,The Space Shuttle, Surgery. Polio vaccine. The integrated circuit. The computer. Football. Computational fluid dynamics. Tensors. The Bible, The Constitution. Euripides, Sophocles, Aristophanes, Aeschylus, Homer, Hesiod. Glass. Rubber. Nylon. Roads. Buildings. Mozart, Bach, Beethoven, Brahms, Acetylcholinesterase inhibitors. (OK, that’s nerve gas, and maybe we didn’t really need it.) Silicone. The automobile. public-key cryptography, Night vision. Lasers, the James Web infra-red telescope [Invented by Philip Rosenblum (Rosten)]etc., The reason then has to be exploitation. That is why the idea of exploitation has become so popular among intellectually and morally challenged people. I am not saying the exploitation theory is right. Rather it is more likely that not all people are created equal. ]

 I was looking at vol I chap. 19 in the book of Rav Nahman and noticed a few things. One is the approach that he takes towards sex. The general desire for sex he calls ''desire for adultery''. He is not thinking at all the sex in marriage all of a sudden becomes holy. It might be permitted but still has that aspect of ''desire for adultery''.  But this is not new to me. You can see in the Mesilat Yesharim that sex can be holy once one has gone through all those preliminary steps enumerated in the braita of R .Oinchas ben Yair. Mainly however I would say that a lot depends on intension.

In fact it makes sense to learn the sidur of Rav Yaakov Emden for newly married couples which goes through this subject in detail.

besides that i have no idea why people think marriage makes anything better or holy. i have repeated plenty of times the story about the friend of Joshua [who conquered  the land of Canaan] Caleb ben yefuna in Chronicles chap 2 verses from around 43 to about 50.  it is hard to tell how many wives and how many girl friends he had but clearly they were quite a bunch. and hewas not some low life. וימלא אחרי שם ''he went totally after God'', [see rambam at the start of laws of marriage and the raavad and ramban there. ]

The approach to Kant called the Friesian School does not engage with the major interpretations of Kant. It sort of stands alone  ''Take it or leave it.'' as you might hear when you go to buy at the supermarket.

I think this isolates this school  from academia, and also makes it hard to place in the Kantian Spectrum.  

I mean  to say that the major interpreters of Kant are Cohen [Marburg school], Allison, Strawson, Sellers. [The later Cohen diverged from Kant.] And besides them there are the many approaches influenced by Kant--like the later Cohen. Where does immediate nonintuitive knowledge [of the Friesian school] fit or not fit with all this?  In what areas do they agree and in what areas disagree and why?