Traditional Torah

Traditional Torah is what the world of religious Jews are supposedly offering. What makes clear this claim is a lie is the worship they offer to their leaders. The fact that they emphasize rituals does not make them traditional. Idolatry is not traditional Torah. The fact that they deny they are in fact worshiping their leaders does not make it any less true.

They use sophisticated means to reinvent Torah to mean that their leader ought to be worshiped. Sometimes this is worship offered to corpses [Kivrei Tzadikim] Graves of the righteous they call it. Sometimes it appears in other forms. But, in short, there is almost nothing in the religious world that corresponds to traditional Torah.

I myself am prone to being mixed up in this regard. I hear and listen to compelling speeches or read religious propaganda and get convinced easily. 

There seems to be little that can provide immunization from such influences.  This is because it is common for the religious to cloak their deceptions in traditional garb. All the better to catch naive people like me.

The truth is the religious world is demon possessed. I do not know how this happened. But for this reason it is best to avoid the whole scam. Or one could at least be sure to learn authentic Torah only. That is the Old Testament {Tenach}, The Two Talmuds, straight Musar of the Rishonim. And don't give the Sitra Achra a place in your heart to hold onto. 

[I don't have any test for authenticity but I think the signature of the Gra on the excommunication should at least provide a starting point. If we know to exclude Torah from Sitra Achra, that can at least help to steer us in the right direction.   But paying attention to the Gra would anyway exclude the entire religious world as I mentioned above.]

I did not want to make a list but authentic Torah mainly means the books of the Talmudic sages which are more than just the two Talmuds. The Rishonim also are legit. Achronim tend to be problematic. The best among the Achronim is Rav Rav Shach and Reb Chaim Soloveitchik with their commentaries on the Rambam and the Musar school of thought of Reb Israel Salanter.

[Just to be clear, I do not think Reb Nachman was in the category of the excommunication. So his books are OK and even good to learn. Also I should mention the Ari is very great, and it is a wonderful thing to learn his books. When I was in Safed I did not however learn his books, but I had learned the in NY before I got to Israel and I feel I had great benefit from them. The trouble is with books of mysticism after the Ari. The only good ones are those of the Ramchal, the Gra, Reb Yaakov Abuchatzeira, the Reshash (Shalom Sharabi). The rest are pure Sitra Achra and ought to be avoided at all cost.]

Still I am careful about mystics when the make mistake because, "Falsus in uno, falsus in omnibus" ("false in one thing, false in everything."⁾ A witness who testifies falsely about one matter is not credible to testify about any matter.

[Reb Nathan the disciple of Reb Nachman created a new religion based on faith on Reb Nachman which mainly borrows from Christian themes but puts Reb Nachman into the center. This was certainly not the intention of Reb Nachman himself who was a sincere Jew and only intended to bring people to Torah.] Still the trouble is divergence from true Torah is like two lines
 that are almost parallel but not quite. At first they are close. but then as time goes on and yo trace the path of the line, it diverges more and more fro the original line.

One can glimpse here the logical development of the
concept of merit and holiness qua faith in the tzadik  in place of the
virtue of  faith in God and Torah, which  is inextricably linked to the higher virtue of menchlichkeit good character and human decency, we have in
its place a mere emotional "trust" in the transfer of the tzadik's merits to ourselves
. This will eventually become, in extremist
circles, a presumptuous "claim"to merit and holiness, and empowerment of Ruach HaKodesh[divine spirit].

For people far from authentic Torah yeshivas,  my recommendation is to get at least one of the following books: The Avi Ezri of Rav Shach. The Chidushei HaRambam by Reb Chaim Soloveitchik, The chiushim of either of the disciples of Reb Chaim Reb Baruch Ber or Shimon Shkop.
Then to have one session fast just reading through  them. And another session  "Beiyun"  review of one chapter for as long as it takes to "get it."
Books that come under the category of what the Gra put into חרם cherem excommunication I suggest throwing out because they are טמא unclean and make unclean anyone that touches them. 

They destroy the lives of the people in whose home they are. 


There is a good reason the Gra signed his name on the Cherem and I am surprised that people ignore it. 


What they do to good honest people is horrific and they hide under a false cloak of pretended sanctity. There is nothing they touch that they do not ruin. If the Gra signed a cherem against them there  are countless of victims that never got a hearing or  a chance to have the crime committed against them heard and addressed. I am shocked that no one stands for justice. When terrible evils are committed against simple honest folk no one seems to care. They say it is none of their concern until it reaches their own doorstep. And then when they ask for help, everyone else says it is none of their concern. The Gra saw all this more than two hundred years ago and still people hide their heads in the sand. 

The only person I heard that understood what the Gra was saying was Rav Sha ch and he also is ignored. [However I have seen a few blogs that deal with this [and they are doing great work]. I tried many times to call people's attention to the crimes with complete apathy as a response. So I gave up. I figure when people start caring about justice, that is when they will find help in their own lives. But as long as they ignore crimes committed against other, then I might as well be knocking on a brick wall. There is another reason I can not write about this. It is the power of the Sitra Acra itself. The Satan. And I am afraid of the powers of the Dark Side. So I avoid the subject as to my up-most ability. I try to write only about positive and happy themes. This is not because I care about people. It is rather because I care about myself and so I only want to think about happy things. I also have begun to wish to find kindness and charity in my heart for all.I saw the disciple of the Gra Reb Chaim from Voloshin said when one has enemies and judges them on the scales of merit-that is he starts to think of them as righteous then their hearts turn to good.
 I would have been happy to pursue justice just like the Gra and Rav Shach, but with no friends and no allies there is nothing I can do.

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straight Torah and Bava Sali

I might not be the one to suggest that learning Torah is important, for I myself have not been much of  a learner." My steps were directed towards two great yeshivas in NY, Shar Yashuv and the Mir and really did not recognize their greatness until long after I had abandoned them. אין קטיגור נעשה סניגור. ("The prosecutor cannot become the defending lawyer.")

Still, I should at least mention that in both places there was (and probably still is) a kind of spirit of learning and keeping Torah that is overwhelming. Just by being there you get something of an intense desire to learn and keep the holy Torah. And this was something that I heard also from the daughter of Bava Sali and his grandson Shimon Buso. His daughter told me quite plainly that Bava Sali was about learning and keeping straight Torah as defined in the books of Musar and the Beit Yoseph. [That is to say the three books of Joseph Karo, the כסף משנה (Keseph Mishna) on the Rambam, the בית יוסף [Beit Joseph] on the Tur and the שלחן ערוך (Shulchan Aruch) with its own נושי כלים (commentaries) the מגן אברהם (Magen Abraham) and the ט''ז (Taz).]

Still it behooves me to say that if I had taken the warning of the Gra seriously to avoid certain groups, I would have saved myself and my family from worlds of troubles. There really is no good reason why the signature of the Gra on the letter of excommunication should still be ignored after the fact that time has shown him to be correct.

What I am saying here is that I have a bad habit of abandoning great things to go grazing in foreign fields that turn out to be full of poison oak instead of green grass. But this bad habit has also given me experience and perspective.

Lithuanian Judaism. Who cannot see that thinking is prior to believing? For no one believes anything unless he has first thought that it is to be believed.

Litvak Judaism is sometimes criticized for being head based.[That is Lithuanian Judaism based in the Gra and the prime value of learning Torah].

It is certainly true that Torah is not a mere"intellectualism", and that a dry, philosophical knowledge of the 13 articles of faith of the Rambam alone does not constitute faith. But, just as certain  critics of such "intellectual dryness" speak contemptuously of so called "head faith", it is also possible to take this controversy to the other extreme- as is often done in some circles, and speak of an emotion

based  faith.  Faith is certainly more than intellectual knowledge, but intellectual assent forms an indisputable part of it. For who cannot see that thinking is prior to believing? For no one believes anything unless he has first thought that it is to be believed. It is  necessary that everything which is believed should be believed after thought has preceded. Belief itself is nothing else than to think with assent. For it is not everyone who thinks that believes,- since many think in order that they may not believe. But everybody who believes, thinks.

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The West is undergoing a shift in world view.

The Alt Right.  The West has gone through paradigm changes in which one belief system is weakened and another replaces it.The Alt Right is mainly against democracy and rule of the masses and wants something like a return of an aristocracy. They are also not very thrilled with the way Christianity has been absorbed into Leftism. So some are not interested in Christianity at all, but others still want it but not in its current day Leftist Political state of being.
At first I  looked on this as unlikely. But then further thought got me to notice that the Roman Empire had lost interest in the old gods and adopted Christianity at an amazingly swift rate. So changes in world view are possible for the West as a whole.


The introduction of the Enlightenment philosophers took much longer than Christianity to become the ipso facto world view of the West.

In any case I agree that all this is subject to change.

In short the West seems to be rejecting Leftism as a whole, not just Rousseau, but John Locke also, and Christianity also - at least in its present form with a more or less communist Catholic church and highly politicized Protestant church. 

I can't tell where this will go. My own approach is "none of the above". It is the basic idea of Gra, Rav Shach, Reb Israel Salanter and the Rambam. How to put that in a nutshell? To learn Torah. That is the entire Oral and Written Law, every single last word of the Tenach Old Testament, and the Two Talmuds with Rashi, Tosphot, Maharsha. The entire Rambam with the Avi Ezri of Rav Shach. Plus the idea of the Rambam of learning the entire Metaphysics of Aristotle plus basic Physics and Math (i.e. String Theory, Field Theory, Abstract Algebra and Algebraic Topology). [Even though the Rambam only referred to ancient Greek Metaphysics, I would include Kant.]

But this is not to suggest the religious world in itself is so great. There is a problem there with the absence of compassion. And that does not enter by any means that I have seen. Certainly not by Musar--which is the first place you would expect to find it. And with no compassion, there is also no  Torah. The solution to this problem is by no means obvious since it certainly was the primary concern of Reb Israel Salanter [and the reason he launched the Musar Movement]. But to me it seems that if compassion was what he was aiming at, then the whole Musar movement was an abject failure. But I certainly have nothing better to offer.
[The way you can see the problem in the religious world is fairly obvious because of their  aversion of doing kindness. This has given me the strong impression that Reform and Conservative Jews are much closer to the true path of Torah.][Even so this still leaves me wondering what is wrong and what could be done. If Reb Israel Salanter's idea does  not seem to work, then what would?][Reb Nachman incidentally noticed this same problem as you can see in the LM II ch 8. There he says that compassion left Israel, and the little bit that is left has בחינת אכזריות the essence of cruelty. I can't quote the whole piece from memory.]

true attachment with God can be a result of faithful service towards God

There seems to be a lot of confusion as to what the Torah is really about.  I might add also as to the laws of the Torah and questions of life style. What group should one be affiliated with?

Just briefly I wanted to address the first question. The reason for this is that I see the question of ecstatic experience and also the dominance of Meshuga miracle workers [mad, insane lunatic charismatic leaders] is troubling. 

I really just wanted to make one point --that Torah is not about mystic experience. It is not to come to that type of thing. What is usually see with people getting something like a LSD "high" from reading kabalah or coming to some lunatic meshuga supposed miracle worker is not what Torah is about. 
However true attachment with God can be a result of faithful service towards God. As the Torah says ולדבקה בו "keep his commandments in order to love and fear God and to be attached with Him." 

Rashi and the Rabbit

Rashi comments about the verse "God went up from him" at the end of the debate between God and Avraham about what to do with Sdom: תיקון סופרים הוא זה. "This a edit from the scribes." That is,-- Rashi is saying in the original Torah it said, "Avraham went away from God." The Sofrim were not beyond making corrections when they saw fit. Therefore, I suggest that that is what they did with the rabbit. The original verse given to Moses said, "the rabbit is not kosher because it does not chew the cud nor split the hoof." Then the Sofrim came along and saw that rabbits chew the cud, so they changed it to  כי גרה הוא יגר ופרסה לא הפריסה. [That is they left out one word "לא".] They, as we know now, made a mistake. The rabbit does not chew the cud. The original version given to Moses was correct. כי גרה הוא לא יגר ופרסה לא הפריסה. It does not chew the cud, and it does not split the hoof.

[The idea of this essay is to answer a question that is sometimes brought up concerning the rabbit.]

[Actually I forget where that Rashi is. It might be at the verse of the  covenant that God made with Avraham called ברית בין הבתרים. In any case it is a very famous Rashi.]
I should mention that you can see this kind of thing in the Gemara that says in the Sefer Torah of R. Meir it was written כתנות אור וילבישם not כתנות עור וילבישם as in the modern day version. That is: In the Torah scroll of R. Meir it says  "God made for Adam and Eve shirts of light." Not "shirts of leather."   

גירסה fast learning

I think the idea of גירסה  that is mentioned in the Gemara in Shabat page 63 is overly ignored. [לימוד דרך גירסה](Say the words in order, as fast as possible and go on and don't even look at if you understand or not.) That is,-- what people already know is they ought to be learning Torah. This we already know from the Gemara and the Gra and Reb Chaim from Voloshin. But what makes it hard is people think they have to understand every last word and if not they can not move forward. This I saw in the book of Musar אורחות צדיקים and you would expect people that learn Musar would pay attention.
If people would just listen to this they could finish at least once in their lives the entire Oral and Written Law: the Two Talmuds with the Tosephta, Sifrai, Sifra, and all the Midrashim.
But what I wanted to add to this is the idea of the Rambam of learning also Physics and Meta-physics in exactly the same way. Plus all the Rambam's writings along with Rav Shach's commentary on the Rambam. This book, the Avi Ezri really should have top priority because it contains the essence of Torah.

The thing about the Rambam idea of Physics and Metaphysics is there is no basic set. So what I think is the basic thing is the actual set: The Metaphysics of Aristotle, plus basic physics and math. That is String Theory, Field Theory, Abstract Algebra, and Algebraic Topology.

I am not saying not to have in depth sessions also. In fact, I think they are important. But what I am saying is to have a separate session(s) for fast learning.


I neglected to  mention Musar [the classical books of Torah ethics]--that is Ethics of Torah written during the Middle Ages plus the books of the disciples of Reb Israel Salanter. I think thee books also are very important. In fact, Musar was one of the reason I left the yeshiva Shar Yashuv in Far Rockaay and went to the Mir. I felt my soul drying up with Talmud learning alone. I felt I needed at least a little work on fear of God. Plus I should mention the daughter of Bava Sali (Avigail Buso) and the grandson of Bava Sali Shimon Buso both mentioned to me the urgency of learning Musar.

The solution to cults is simple: to learn about them.

People are in cults always from some emotional reason. Never from logic or evidence. But there are two kinds of reasons. One is a reaction against what they experienced in the past by people that they trusted. Another reason is benefit they get like community  and certainty in life.

Therefore logic is useless against cults. And not all groups are the same. The yeshiva Shar Yashuv that I went to had some things that one might considered sort of cultish but it was in fact a great yeshiva because it was devoted to straight Torah. 

You could see this in the great yeshiva Chaim Berlin also. Still to attain the degree of excellence that these places strive for in Torah, a certain amount of discipline is necessary.


To some degree what I think about cults is simple: to learn about them. Information provides a great perspective. It might not take one out of the cult he or she is in at the time but it provides a way of limiting the bad effects. However there is only so much of this kind of thing I can stand reading. Still for myself it was helpful to do research into the problems. It gave me perceptive on my own set of problems. 

Also there is nothing quite like experience to show you the difference between the public image and the actual reality behind the facade.
The best cure is to make straight yeshivas like the Mir and Shar Yashuv. And if not a full yeshiva then at least to have a local Beit Midrash devoted to straight Torah and Musar that excludes rigorously all cults and any and all books or writings associated with the Jewish cults. To exclude what the Gra excluded.
However I should mention that there is no reason to hate cult members. Rather the best thing is to pray for their good, that they should merit to repent and to be save from all the kelipot that have taken over their mind's and to merit to be true tzadikim and Tzadikot  and to merit to all the good in all the world.

Dr. Zimbardo of the famous Zimbardo experiment

Dr. Zimbardo:  "If you don't stand for something, you'll fall for anything. As basic human values are being strained, distorted and lost in our rapidly evolving culture, illusions and promissory notes are too readily believed and bought--without reality validation or credit checks."

You can see here why learning straight Torah is important. If one does not know what the Torah says he can fall for any one of the demonic Jewish cults that are out there. If one's time is limited, I suggest at least learning Shimshon Refael Hirsh's Horev or Rav Kook's books which give a good introduction to Torah. [Rav Kook's books are usually considered more deep than Rav Hirsh.]

the religious world.

I was thinking about problems in the religious world. The main thing that bothers me is the fraud aspect. That is, there is little that is upfront and honest. They make a song and dance in order to get money from secular Jews. They also try to make secular Jews to be religious, and yet treat them like dirt when they join. The whole problem seems to be aggravated in Israel when the religious try to undermine the State, and yet demand the State pays for their life style. 
There is more to it than that. I have expressed some of the problems in terms of the fact that most of the religious world is made up of cults that make a show of Torah, but are really demonic cults.  So there are a few problems that got me to thinking the religious world really is very far from Torah, and perhaps could considered as a real kelipa and a Dark force of evil. [See L.M. in his reference to Torah from the Dark Side which is what I think is the root of the problem with these cults.] 

This however should not be  considered as a critique on the authentic great yeshivas that learn Torah for its own sake along the lines of the Gra and Reb Israel Salanter and Rav Shach. And of course there are the Bnei Akiva places that combine Torah with work and serving in the IDF that I think are very great places. 

Groups that have a core essence that is from the Dark Side].Since in the cults there is not simple plain human decency you know there is no holiness either.

I claim the world of the religious is a cult. That is: it consists of many cults, but none of them actually keep Torah at all except for a a few Litvak yeshivas and their surrounding communities. 
[Some or more are better than others.]


The way to see this is thus in the following way.

The dinge an sich [areas of Torah value] is not subject to human reason. When reason enters into these areas it ends up contradicted in  itself and falling into inconsistencies.
Instead of  Torah value being complicated, the truth is it is not complicated at all. It is entirely simple. Right and wrong is obvious, and mental gymnastics only serve to make evil seem good.But you can tell what is a cult [that is what groups have a core essence that is from the Dark Side]. The sign is simple. Evil while perhaps in its essence is hard to discern, but it has certain invariable characteristics. They lie, they cheat, they scam. They use keep Torah as camouflage and a cloak to hide their true demonic essence. We find that to recognize this can be hard. Even King David had no idea that he had sinned until Natan the prophet revealed it to him. We may not have Natan the Prophet, but we have had people that warned us of our sins, the Gra, Reb Israel Salanter, Rav Shach. But instead of listening we turned our backs on their warning. During the time of the prophets, idolatry was a lot more simple. One knew what serving God meant, or serving an idol. But now the power of idolatry has been sublimated within cults. One can on the surface perfectly kosher to all appearance, and yet have a demonic core as we see today in the religious world. Since in the cults there is not simple plain human decency you know there is no holiness either.  

Cults share many of the same characteristics.

Human nature being what it is, and the dark side being what it is, it is no wonder that cults share many of the same characteristics. It is like when you put chemicals together the result is  the same.
Some of the similar characteristics:They are anti simple human decency supposedly in the name of some higher morality. There is a  sanctimonious sense of supreme virtue for one cult or sect and despising outsiders, and a charismatic leaders that gets all the perks and benefits. Babbling nonsense prolific writings of meaningless babble or supposed prophecy.
The main things are antinomianism [loosening of the restrictions of the Torah while at the same time hypocritically claiming to be adhering to the Torah. The other is the exaggerated spirituality with trances and contact with supposedly spirits of tzadikim which are really demons, since the Torah itself tells us לא תדרוש אל המתים "Do not seek the dead"]


But I should mention that not everything that seems like a cult is bad. Even if it has many cult aspects it might be doing good or be a lot better that groups that seem a lot more respectable. As a rule the groups that make the most effort to seem normal and respectable are in fact the most demon possessed.
You can be in a great yeshiva like I was in Shar Yashuv and think that there are better more respectable places and really be mistaken. I mean Shar Yashuv was in fact a yeshiva for beginners. It had and I think still has no reputation. Still in the higher classes [that is beginning from year two until yer four] it is Ivy league. Same with the Mir in NY. Those two places were probably the best I ever saw, and yet their reputation is not very high. People would rather go to Brisk or the Mir in Israel. I can't see why. The only place in Israel I think is really great is Ponovitch.

The yeshivas in Jerusalem think they are best because of their address. But they are all delusional. The only really great yeshivas in Jerusalem are Merkaz HaRav of Rav Kook and the Yeshivat HaGra of Rav Eliyahu Zilverman.

Moses, Kant, Hegel, Gra, Israel Salanter, Rav Shach, Tosphot, Rambam.

To build up a good  approach it would be required to provide and intellectual basis. Leftism was a kind of trampling of Biblical Values. Or subverting Biblical values to serve its purpose by means of useful idiots.  However the  Right has just as much claim to intellectual virtue through a different array of patron saints. 

That is-- the left had a list of patron saints. Freud, Marx, Russeou.  Some people were absorbed into the Left like  Nietzsche, though he was not a leftist at all.

My suggestion is to emphasize a whole different set of patron saints. Moses, Hegel, Kant, Gra, Israel Salanter, Rav Shach, Tosphot, Rambam, the Ari (Isaac Luria). [The Rambam, the Ari and Hegel are very Neo-Platonic so it is easy to fit them into one system.]



As for the last three the basic idea is that there is no reason to think that one could be put into a room with the Oral and Written Law of Moses and come up on my own the basic approach of Torah. If I understand the importance of learning Torah as a value in itself and of working to attain good character traits and if learning Torah in depth, then I owe a debt of gratitude to these individual who worked this out and showed the way. 

What you need from each of the above thinkers is this: The Gra for learning Torah; Rav Shach and Tosphot for showing the depth of Torah; Kant for the limitation of reason and knowledge that is known but not through  physical senses nor through reason. [One could have  used the Rambam for that also.]
The Rambam for Torah Law, and learning Physics and Metaphysics. The Ari and Hegel for Metaphysics. John Locke for freedom and private property. The last one you could have gotten from the Two Talmuds but for some reason most people miss the message there. They think the welfare state and Socialism which is organized theft is kosher. Reb Israel Salanter one needs for good character plus fear of God.  


The Gra has a whole school of disciples  that are worthwhile to learn:  the commentaries on the page of the Yerushalim Talmud, the Nefeh HaChaim, the Netziv, etc. The Nefesh HaChaim is important  from many angles. One of the points he brings out is that intention to unite one's soul to the soul of a tzadik righteous person is idolatry.
[Rav Kook the founder or religious Zionism already incorporated Hegel into his ideas as is well known. ]

religious people -- it is not a good idea that they should have political power.

From what I can see from religious people it is in fact not a good idea that they should have political power. The very thing that makes them religious makes them susceptible to numinous value from the Dark Side without knowing it. They might be very aware of Numinious value from the realm of Holiness, but as a rule they can't tell when the Dark Side seeps into them. 

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Rav Shach

I wrote a little about the importance of Rav Shach but when I mention Rav Shach I really mean it as shorthand for the whole school of thought starting from Reb Chaim Soloveitchik, through Rav Baruch Ber and Shimon Shkop, and Naftali Troup.

What this means is that there is this whole school of thought that Reb Chaim started that basically says that there is a way to justify the Rambam. 

Now to some degree this process started a long time ago, but it just was not very effective. At the most you would get with the Beit Yoseph and others the source from where the Rambam got his law from. But almost never "Why" or "How?"

The אור שמח I think was the actual beginning of this process. But it is mainly attributed to Reb Chaim. The reason I usually mention Rav Shach is that he brought this process to the pinnacle of perfection is his book the Avi Ezri. Or at least that is how it seems to me. My own experience with the חידושי הרמב''ם of Reb Chaim is that it always leaves me unsatisfied. Always. I always end up more confused than when I started. Even though he goes a long way in solving the difficulties with his יסודות foundation principles. Still I always end up with a feeling that things are more confusing than when they started out. But with the Avi Ezri I always feel amazingly happy after I have finished a piece. I feel when he answers a difficult Rambam that the problem has in fact been solved.


[The general Litvak approach does not usually include the Rambam's idea of learning Physics and Metaphysics. I assume the reason is because even to the Rambam there is not question that knowing Shas come first and that is something that takes a certain amount of time. I learned Gemara for years and only recently did God grant me to write two small booklets on Bava Metzia and one on just a few places in Shas.]

the religious world

One problem I see in the religious world is that one that chooses it for a life style is essentially committing himself to a lifetime of asking people for charity. And to justify that claim he has to try to prove he is doing some kind of public service. And then when people ask him for charity the answer is always, "No" because he feels they are not as good as him.
[That is, it is not just you that noticed this. It came time for you that you needed a favor, and were surprised that you were refused. You thought this was an anomaly. But it is not. It is modus operandi.  



Of course there are great servants of God (like Bava Sali) whom people gladly gave money to because they knew he was helping others in many ways. But that is not the usual religious life style which is mainly to go around to secular Reform Jews and try to convince them to give him money.
[That is the religious world exists mainly by a kind of fraud. When they try to get money they always try to show how they are doing some kind of public service. But when someone actually needs helps they always refuse unless they think there is some way they can make more money out of exploiting him. In other words the very essence of the religious world is in direct contradiction to the basic values of Torah. I hope it is clear that this is an attack on those that misrepresent Torah and desecrate it, not against the Holy Torah itself. There are good institutions that are worthwhile to support like the great Litvak yeshivas [based on Rav Shach, Reb Israel Salanter and the Gra] that learn and teach authentic Torah.

Plato and Kant and the Law of Moses.

I might be optimistic but I do not think Dr. Bloom was. [Closing of the American Mind] He saw an essential contradiction in the Enlightenment itself and he definitely saw the universities (the humanities and social studies departments) as the major source of the problem.


He was not religious but he saw that Torah was an important source of value. But he was also aware that the problems of the Enlightenment did not pop up spontaneously. They had arisen as the problems with Throne and Altar in the Middle Ages had become apparent. That is he did not see any essential workable approach at all. And he thought that unless one was found we are all in hot soup.

That being said I should mention that I thought I had seen something amazing in the Litvak Yeshiva world. But I also saw the surrounding religious world is a kind of insane asylum.  So I saw I kind of solution to the problems that Allen Bloom saw. --that is to learn and keep straight Torah. But I also saw that the religious are mad. So It seems to me there is a simpler solution simply to join a Reform Temple or a Conservative Synagogue and to learn Torah in that context or on ones own.
That I I would avoid the religious at all cost unless there happens to be a legitimate Litvak yeshiva in the area. That is any yeshiva based on the Gra, Reb Israel Salanter and Rav Shach. For example: Ponovitch, Mir, Brisk, Chaim Berlin, Torah VeDaat and others based on that model.


To explain why I think avoiding the religious at all cost is important I have to make note that the major mitzvah in the Torah is to avoid idolatry. Since every religious group that I know of is heavily into idolatry it is therefore important to avoid them. That takes precedence of any kind of benefit you imagine you might gain from them.

I think Dr Bloom was thinking along the lines that Hegel would be an answer to the kind of dilemma he was seeing, but if he thought so why did he not write it openly? Same goes for the Oral and Written Torah. Why did he not say so? The only openly expressed answer in his entire book is for people to learn the Republic of Plato. [Read between the lines and you might see that Dr Bloom was also considering the three critiques of Kant. But he clearly was not going to choose between Kant and Hegel. If anything he would have suggested reading and learning intensely both.

The Alt Right is suggesting a return to kings but not to Altar.(the Catholic Church). They are also suggesting nationalism.
Both seem very close to Hegel with his Constitutional Monarchy and importance of the super organism. I however have a lot of trouble with Hegel.

But at least Dr. Bloom and I agree on the importance of Plato and Kant and see the importance of the Law of Moses. 

I am personally in favor of Plato and the whole Kant/Hegel school which is highly Platonic. Christians I think are not very happy with Plato because of the heresies of the Gnostics like Valentinus.

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s91 A minor

The Closing of the American Mind (Allan Bloom)

The book, The Closing of the American Mind (Allan Bloom) attributed most problems-in the USA today to the Humanities and Social Studies departments of universities.

What I recommend instead is to learn the basic program of the Rambam, the Oral and Written Law, plus Modern Physics and Metaphysics of Aristotle. That plus Musar.
And for Musar {Mediaeval Ethics} I mainly think the best thing out there is the כוכבי אור [Stars of Light] by a disciple of Reb Israel Salanter, Isaac Blazer.

[I myself have a fascination with classical learning but today if you would want to learn that stuff, it is best to do it on your own. I doubt if the Rambam would agree with any of it. At least Kant he would include in his program of Metaphysics.]

On a side note:

The Gra would agree about the seven wisdoms. That is the Trivium and Quadrivium-grammar, rhetoric, and logic, arithmetic, music, geometry, and astronomy. See the introduction of Reb Baruch of Shkolov on his translation of Euclid. He quotes the Gra: to the degree that one lacks knowledge in any one of the seven wisdoms to that degree times a hundred he will lack in understanding of the Torah.





What I like about the Stars of Light  is how he makes the whole idea of Musar clear--fear of God and good midot {character}. Astronomy today is mostly Physics so there the Gra and the Rambam are on the same page. Geometry today is mainly Algebraic Topology and for that I recommend the book by Allen Hatcher. 


Incidentally in the Stars of Light, Rav Isaac Blazer does go into the importance of making a special place to learn Musar, but that never took off the ground. Rather Musar got absorbed into the straight Litvak (Lithuanian) yeshivas and that is where I think it has the most benefit. [These are yeshivas that follow roughly the path of the Gra, Rav Eliyahu from Villna.]


A parallel situation arose in Germany in the 1700’t when universities were considered to be destructive and to have a terrible influence of the student learning at them; and because of that, 22 were permanently closed. Ony because of Fichte, did the modern university arose, and now has gone a full circle. I think they are infinity destructive except for the hard sciences

Speed reading and learning fast.

I was fascinated by the idea of learning fast from an early age. I noticed that by just saying the words and going on, that the second time I would review material, it would become clear.

And this was a kind of thing that was just all around in the USA. There were speed reading courses, and speed reading books etc.  And I even remember applying to a college that specialized in this kind of thing for reading classical philosophy and literature.

Though in yeshiva this was frowned upon, still in on my own time [the afternoon and evening sessions after the morning class.]  I tried hard to make progress through the Talmud and Poskim [Rishonim, mediaeval commentaries on the Talmud]. 

I was not aware of the opinion of the Rambam that Physics and Metaphysics were important aspects of Torah, and I think I was not the only one who was unaware of that. But if I had been aware I probably would have done the speed reading thing with Physics + Metaphysics also.

The difference is that in the Talmud itself and in the Musar (Ethics) book the Paths of the Righteous the way that is recommended to do speed reading is to say the words  and then to go on.

[Incident to the above. The Rambam idea of Physics and Metaphysics is that that is the fulfillment of the mitzvah to love and fear God. That is since the Torah can not command an emotion we understand instead that it commands to learn the material of the wonders of God's creation that inspire one to love and fear God. The Rambam is very aware of the problem of spirituality with no boundaries and dry formalism and legalities on the other. Thus he comes up with this elegant idea.] 


[In the Rambam's world view the beginning of one's learning would be to get through the entire Old Testament in Hebrew, and the Mishne Torah {יד החזקה} as as brief introduction to the laws of Moses, the Metaphysics and Physics of Aristotle. But this all would be just introductory material to prepare the way for further study.
The ultimate goal would be to finish at least once in one's lifetime the entire Oral Law--the two Talmuds and all the midrashim. Even if one does not understand it here he will in the next world.

I also discovered that to get to any decent level in any subject takes at least one year of concentrating on that one thing alone.  I discovered this in playing the violin. And later in the to great yeshivas Shar Yashuv and the Mir in NY I also realize that I only made progress because I directed all my fire power onto learning Gemara alone. I began to realize this is a general principle.

I can think of no worse nightmare than being under the control of the religious.

The Leftist policies in the USA need to be cleaned up and thrown out. Liberalism gone amok. 
--I am not sure what needs to be cleaned up exactly. I kind of think the Catholic church was in need of some kind of Reform. Yet looking at the general result of Martin Luther it is hard to see much good until you actually get to the creation of the USA and the Constitution of the USA. Kings also do not seem so great. I can kind of sympathize with John Locke and Hobbes and the other  Enlightenment philosophers that were looking for a good place of balance.


And from my standpoint it is hard for me to imagine living under the control of religious people. From what I have experienced, I can think of no worse nightmare than being under the control of the religious. I think it is clear something along the lines of the Constitution of the USA is absolutely necessary. Reform and Conservative Jews are Jews that have great faith in Torah but have been mugged by those that pretend to keep Torah.[The main trouble with the religious seems to be that they are insane.]   
This tendency was noted by Sapolsky of the Schizoid personality tending to be religious. This is at least something I noticed also. Thus you definitely do not want them to be in charge. When they are they manage to ruin everything they touch. But they make a whole song and dance about how we are all one happy family while they are love-bombing you.




From the way I see things, things in the USA were great as long as it was more or less going with John Locke and the Constitution and an underlying belief in the Law of Moses. What seems to me is that the Frankfurt school and the worst parts of Hegel got into everything. Maybe for Tzarist Russia, Lenin thought that Hegel and Marx were needed to end their involvement with WWI and the Russian Civil War. But that is what what necessary to get power and stop the chaos. The trouble is the USA was doing perfect well before people started trying to tear down traditional family values and belief in the Bible.  

Obviously the Antinomianism [anti Law] of Paul got into the early church deeply

I am surprised that many people that teach Christianity seem unaware of issues that I would think are important to know. Or at least to me they seem relevant.
The list could go on and on. For example I would have thought that Thomas Aquinas would be relevant. That is even if you don't agree with him on any or even every single point, still it seems that before I would speak about any topic, I might try to make it my business to be sure that I was familiar with the writings of people that had dealt with the exact same issues I wanted to speak about. Even more so. If you are in a classroom and the professor gives you a  hard equation in Calculus to solve, and the smartest kid in the room comes up with a different answer than you, would that not give you a minute's pause?  Would you not recheck your work? Would you not wonder if maybe you made a mistake?
But that is just one of many examples. For another, let's take the evangelical movement. How many people in that movement are even dimly aware of its history, or that it even has a history from Azusa Street? [They seem to think the movement was born in its full glory as Athena born from the forehead of Zeus.] [How many evangelicals today would even recognize the name Parham, arguably the father the evangelical movement? Or Seymour for that matter--the ipso facto founder of that  movement which has altered the face of Protestantism.

There is the issue of the many writings of early Christians that seem  relevant. I have not really formulated my thoughts about all this very well, and this is just a reminder to myself about some issues. There are plenty of issues in the printed NT also that are ignored:-- Christology for example. There are deep differences there between gospel writers about who and what they thought of Christ, and what kind of role they thought he fulfilled. Obviously the Antinomianism [anti Law] of Paul got into the early church deeply and it is a thread of Christian thought that continues until today.
[Marcion, Valentinus, Ebion church, Anabaptists, etc. The aspcet of anti Torah of Valentius was not apparent at first. It was seen he evaporate the meaning of the Law. But the immoral tendencies only became apparent when it broke off into two sects,  the Marcosians and the Ophites.]


What to think of all this is not clear as I myself stand outside the church. It is relevant because of people like Avraham Abulafia the medieval mystic that saw in Jesus the messiah son of Joseph predicted in the Talmud Suka. And there is a mention of this in the Ari. That is at the end of the book of Genesis when the burial of Joseph is discussed by Reb Chaim Vital, there is a comment that shows his agreement with Rav Abulafia. [That is not the only place though in the Ari.] Rav Yaakov Emden came to the same conclusion, but I am pretty  sure he did so on his own without knowledge of Rav Abulafia or the Ari. [Rav Abulfia's books were only printed a few years ago. And the reference in the Ari is kind of obscure.]

[The thing which bothers most people I think is the history of the church as it relates to Jewish people, and that is in fact a significant point. But it is no less significant that when you need a kindness nowadays you know the address to go to. That is a fact that has certainly not escaped people's attention when they are in need. And it is certainly forgotten about the minute they are no longer in need.]

[The simple fact of the matter is contained in the Ari in what he writes about the breaking of the vessels in which the light of kindness is contained in יסוד (foundation) after the tikun.]

The Left has clearly made politics into a religion and have found support for this from Hegel.

Politics is not numinous reality. It is not and ought not to be a religion. But it serves as religion for many. Perhaps it is better than some really bad religions. But as a rule there is no aspect of transcendence that applies to politics.

There is no reward in heaven for advancing some system of human organization. Not Democracy, not Socialism. Ziltch.

Even one's particular group or cult does not get one into Heaven.
You either act right,- or you don't. That is all there is to it.


[The Left has clearly made politics into a religion and have found support for this from Hegel. And almost all people that are religious also try to make their religion into a political system and assume that that great mitzva will get them into Heaven. That is just one more of the many ways people go wrong.]  

The religious world is a haunted house full of demons and goblins.

  It is more instructive to learn the writings of people that left cults than it is to learn about the cults themselves. There was one fellow that left a Hindu cult  that had a lot of great insights into the whole problem of cults. [I am referring to the cult of Adi Da. He had one disciple who left him and wrote about the problems with that cult in a very insightful way.]

  One thing he noticed that I would like to take a few minutes to discuss is the issue of archetypes. In short, the basic idea really begins with the fact  that people that get into the Intermediate Zone have a problem with ego inflation. 

  What he suggested was that even people that successfully get absorbed into some higher archetype are still to be avoided, because the human soul is higher than any archetype. Coming close to a person that you believe has successfully avoided the Intermediate Zone and the Dark Side, and you think has merited to become one with some higher archetype, will still have the effect of damage to your own soul.   


  That being said, there still were in history great people that merited to wondrous and amazing things. These people are not secret. We have no doubts about Einstein, Mozart, Moses, the Rambam, the Gra, Reb Israel Salanter, Rav Shach, Bava Sali, Plato, etc. 

  But we also know about people that were a mixed bag and some who were very great in intellect and yet did horrific damage. 

  The greatest problem seems to be in the area of numinous [religious] reality.-- because that is where when people fall and do damage that they fall the hardest and do the most harm. 

The trouble seems endemic in the religious world. The religious world is a haunted house full of demons and goblins. It is hard to find a corner of light.  

The best idea is to find examples of human excellence that truly were excellent and not take for one's goal to emulate people that were a mixed bag of good and bad ideas.


There are problems on two sides. One is religious fanatics of high self delusions, and the other is what is called anti-nomian-ism [anti-Law].   In this essay I have dealt mainly with the first problem because it fills the religious world today. The trouble is these two things are connected. Often the exact same group with the self delusions is the same as the antinomianism group. They use the Law of Moses as a cover and disguise.  

The Rambam's learning program

The Rambam has a learning program that involves dividing one day into three parts.  A third for the written Torah [Tenach/Old Testament].Another third for the Oral Law. Another third for deepening one's understanding of the Oral Law, that is Gemara. It sounds at first when he says the Oral Law he means the Talmud. But the actual language he uses is "Oral Law,"- the same exact terminology he uses for his own Mishne Torah.

That means, he considers  his book the Mishna Torah as containing the Oral Law.  It is in the  third part of deepening one's understanding of the Oral Law that learning the Talmud comes into his program.

Included in the third part of his program is Metaphysics and Physics as he says openly in Mishne Torah. [He explained this is more detail in the Guide. In the beginning of the Guide he explains what he means by Physics and Metaphysics and later explains why they are important.]

So he considers deepening one's understanding of the Mishne Torah as the essence of Gemara.
Thus nowadays what one ought to do after finishing the Mishne Torah straight through [which should take a few weeks at most], is to learn it again with Rav Shach's Avi Ezri, Reb Chaim Soloveitchik's חידושי הרמב''ם, and the books of the disciples of Reb Chaim-- Reb Baruch Ber, and Shimon Shkop. Plus Naphtali Troup (חידושי הגרנ''ט).

I am  pleased with seeing this with clarity because it has the benefit of fitting in with how I tend to learn the Gemara--that is to concentrate on one sugia at a time. That is-- to spend a great deal of time on one sugia (subject) which generally includes a few tosphots and a chapter  or two in the Rambam plus the portion of the Avi Ezri or Chidushei HaRambam that happen to deal with that particular sugia.
It is nice to see that this in fact fits in exactly with what the Rambam was saying anyway before I even realized that this is exactly what the the Rambam was saying to do.


Seeing this also has the advantage that it fits with something secret the daughter of Bava Sali told me.And also it fits with my parents idea about Torah.

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s89 e flat major  s84 C Major

Two problems with many people that are religious: ego inflation, and OCD (Obsessive Compulsive Disorder).

The problem with religion was noticed by Sapolsky.[Robert Sapolsky at Stanford]
The problem is that of motivation as it relates to schizoid personalities.
That is, since as the Ari says most of this world is evil, we have to assume the majority of people obsessed with religion are doing it from the standpoint of Schizoid personalities. [Their obsession with ritual and sex is really a form of OCD.]
And that also means those that are obsessed with religion from the standpoint of trying to disprove some religion, or all religion, are also coming from the standpoint of a a schizoid  personality.


But we also know of authentic mystics and tzadikim that were God filled. Their service towards God was certainly not from some personality defect. Some example might be Bava Sali or the Gra or the Rambam.


The way I think to deal with this is from the idea of Dr. Kelley Ross--that of intention.[That is he solves the problem of Ontological undecidability by means of intention and that is what I think makes the main difference here also.]


The other problem with religion I noticed is ego inflation. This can either be a flattering image of one's self as some kind of central world figure. Or it can refer in its beginning stages to one's group. In either case it is a terrible mental disease. And it exists in all religious teachers that I have seen. And in fact in a large majority of religious people.
Both effects OCD (Obsessive Compulsive Disorder) and Ego Inflation are direct results of what Kant called "Antimonies."That is contradictions that results when pure reason enter into areas of the dinge an sich.

The problem with dentists

There is a lot to go into in terms of the issue about teeth. As I mentioned dentists are notorious for making up work to do that is totally not necessary and has the effect of making holes in one's teeth and then they fill up the hole they themselves make with some putty that eventually falls out and then food and bacteria get into the tooth and ruin it. As I said I would only trust the NYU clinic in Manhattan or dentists in former USSR that make sure never to do work that is unnecessary. [In Israel, I did find a great dentist in Netivot, but he was anyway trained in the former USSR.]

[The problem with dentists I noticed myself but it was also documented on American Journal.] [They walked into clinic after clinic after the producer' teeth had been found to be perfect and every single clinic claimed he needed lost of work to be done.]

[obligations of the Torah that are between Man and God and other obligations that are between man and man.

There seems to be some kind of equilibrium point where you maximize the בין אדם לחבירו ובין אדם למקום. 
[obligations of the Torah that are between Man and God and other obligations that are between man and man.]



For we see groups that are not religious at all. Then there are groups that are more religious and then even more until you get to the ultra religious. And the measure of menshichkeit/human decency seems to take a nose dive according to the degree people are religious.There seems to be a kind of inverse proportionality.

But to be not religious at all is not an option for there are plenty of obligations of the Torah that are בין אדם למקום between Man and God. [And being totally secular has already been noticed also seems to affect obligation between man and fellow man adversely. So what I suggest there is some middle point. Perhaps Conservative Judaism where you maximize both sets of obligations without detracting from the other.



Therefore you have to say there is some middle point where both functions are maximized.
[The fact of the religious being dismal in obligations between man and fellow man is something they will rigorously  deny  though anyone outside of their immediate close friends and family will admit this to be true after any degree of experience with them. Unless he happens to be one of the naive rich secular Jews that they make  a whole song and dance to impress. Other than that everyone knows the frum world is a nightmare when it comes to human decency.]


I wish I could say the more religious the better but the facts overwhelmingly point towards this terrible problem that the religious will vehemently deny and try to hide. You might not believe me now, but after letting them into your life, and seeing the  infinite, irreparable damage they cause, you will see my point.

People are now being taught: Do not resist. Do not question them. To point out the problems is considered lashon hara  You must comply. Go along, to get along.