Do you give truma from cherries?

Rav Elazar Menachem Shach and Rav Isaac Zev Soloveitchik seem to be having an argument about the Rambam in Laws of Truma ch 1 halacha 5.
[That Soloveitchik was the son of Reb Chaim. I think he is the one who founded the Yeshivat Brisk in Jerusalem.]

I have mentioned before today some of the main points in this subject and I might try to go over them again. But right now I wanted just to focus on this argument. I am not sure how to organize this also so bear with me.
The basic Gemara from where this all starts is in Yevamot 16 side a. עמון ומואב מעשרים מעשר עני בשביעית. (Amon and Moav give tithes to the poor on the seventh year.) And down a few lines is says דאמר מר הרבה כרכים כבשו עולי מצרים ולא עולי בבל דקדושה ראשונה קדשה לשעתה ולא לעתיד לבא והניחום כדי שיסמכו עליהם עניים בשביעית (for the master said many cities were conquered by the Jews coming out of Egypt but were not settled by the exiles returning from Babylonia because the First sanctification sanctified the land only for the time when Jews would be living there, but the second sanctification sanctified the land permanently, and they left those cities in order that the poor would have access to the tithes for the poor on the seventh year.)

Rashi is perfectly clear. The areas of עולי מצרים are not sanctified at all and there is simply a rabbinical decree to give the tithes to the poor and לקט שכחה ופאה. No Truma or any other maasar.

The Rambam writes this same thing as the Gemara but adds a few words. הרבה כרכים כבשו עולי מצרים ולא עולי בבל דקדושה ראשונה קדשה לשעתה ולא לעתיד לבא והניחום כשהיו ולא פטרום מן התרומה ומעשרות כדי שיסמכו עליהם עניים בשביעית

"They did not פטר (absolve) them." There is only one way to understand these words as far as I can see. That those areas were obligated and when people returned from the exile in Babylonia they left them in their original state of obligation. And that is exactly how Rav Shach understands this Rambam [I think.] That that land is obligated in Truma and Maasar from the Torah and the whole idea of קדושה ראשונה קדשה לשעתה ולא לעתיד ךבא is relevant only to sheviit.

That is as far as I can get right now.

Let me just add that Rav Soloveitchik holds that the land conquered by Jews coming out of Egypt but left by the exiles returning from Babylonia has all the regular laws of the land of Israel according to the Rambam. This is from what I can see what Rav Shach is about to disagree with. To me it seems at this minute that he is going to say that it has all the laws of the land of Israel only in reference to the laws of truma and maasar but not sheviit.

You can see already where all this is going. Rav Shach is probably going to be saying that those lands were not obligated in Sheviit--but the Chazal [sages] could have made those lands obligated in shevviit if they had wanted to. But they decided not to, and so the only obligation they have is truma and maasar. That explains the language of the Rambam here. And I am guessing that even without reading further that this will end up explains a good many of the other questions that this subject has in it.
I mean what is the most obvious question here. It is the fact that the Rambam holds קדושה ראשונה לא קדשה לעתיד לבא  and yet still holds from  כזיב until Amon is נאכל אינו נעבד and he explains in that very halacha that נאכל  refers to the ספיחים which means he hold the land has the holiness of  שביעית. So that would probably mean it has a law of Sheviit by decree of the Sages until the people of Israel return a third time at which time the full holiness of teh Torah will apply.

 I think you should learn Musar and Torah. Musar means classical books of Jewish Ethics and also books from the disciples of Israel Salanter like Isaac Blazzer. His book Or Israel is very good if you can find it.  Also there is a book חובות לבבות   and the אורחות צדיקים.

That is when you learn Torah, people like you more.
And from doing it not for the sake of Heaven one will come to do it for the sake of Heaven.

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Israel Salanter was not the person that started the path of Musar. {medieval Books of Jewish Ethics} Rather it was Shmuel from Salant.

Israel was a young kid that saw that Shmuel was a tzadik, and he also saw how he became a tzadik-- by learning Musar. Israel Salanter put two and two together to conclude the way to become a tzadik is by learning Musar.

There were yeshivas and synagogues in those days, but his idea was to create what he called a "Beit Musar" a building devoted only to one thing alone the study of Musar. What I suggest here is to rekindle this idea. Instead of wasting money on things the Torah says not to, why not build a house of Musar in every city and hamlet?


Kollels are country clubs so it is  a waste of time and money to donate anything to them. Besides the  fact that the very existence of any kollel is against halacha. [See the Rambam in Hilchot Talmud Torah.]
Synagogues are generally sectarian, and so not worth giving money to. The best synagogues are Reform and Conservative, but they have not enough emphasis on learning Musar and Torah. [And from ignorance of Torah, they sometimes choose values that are highly destructive towards Jews and the USA. They tend to embrace people that want to eliminate the Jewish people and the State of Israel.] the insane religious world  are satanic cults as a rule. The idea of keeping Torah is right, but that is just the cloak they hide under. They generally follow some satanic leader who pretends to be a tzadik.

So it seems to me that making a house of Musar is the best idea.



I should mention in a way of התנצלות apology that Rav Shach was once asked about the fact that he was critical. But he stuck with his guns. And my impression is everyone word he said was accurate.

Part of the problem is there is no where to go to learn the Ari.  Every place which advertises Kabalah is a cult. And they certainly don't teach the Ari anyway, except a couple of Kabalah yeshivas in Jerusalem which do teach straight authentic Ari and the Mechon HaKabalah or Kabalah Center which in fact do teach the authentic Ari.

In any case, my idea of how to go about learning the Ari is based on two separate periods in my own life. One period I concentrated a lot of the Ari--specifically the Eitz Chaim. That period was at the Mirrer Yeshiva in NY and I was married at the time and  devoted every spare second to learning the Ari. That is one approach. And I think it was effective because I was at the time in a place of serous Torah study.
The other approach was when I was in Israel in Safed. There I was not able to concentrate of the Ari as much as I had been doing in NY and instead I was doing what is called "שיעורים כסדרם" sessions in order.

The great thing about homosexual-ism is you know who to avoid.
No longer is it any option to send your children to public school where you know that they are being homosexuals have launched an evangelical movement to turn your children into sick people.



The only option I see is something like the Mirrer Yeshiva High school in NY, or something similar.

[For Christians, one could send his children to a Jesuit school. But if possible a Mirrer Yeshiva kind of thing is preferable. [Because at the Mir you get the Oral and Written Torah - both.]


If the mother is at home, then the best of all worlds is home schooling.
.


Universities at this point are also no much to look at unless you are in a STEM program. [STEM is the modern way of describing what used to be called natural sciences.]


And race also tells you who to avoid.
Race makes  some difference. At least as far as I can see. I heard from one fellow in Ukraine about a mutual acquaintance   that he had married unknowingly a gypsy woman. There are white Gypsies that you would not be able to tell that they are Gypsies. She only told him after they were married. And low and behold his children with her turned out to be thieves. I have seen this same theme played out many times. Race determines a lot. And even though any person can rise above the fate of his or her genes but that does not necessarily apply to their children.

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