Music File for the glory of the God of Israel.

CHS 

This needs editing but here it is anyway.

It is Elul and probably a lot of people are thinking about how to repent on their sins. OK may one or two. I have given this some thought and I want to suggest as a first step to learn Musar. These are books of classical ethics  from Middle Ages. And if possible to make houses of Musar so as to help others have a situation where they can also learn Musar. [Repentance of the Sitra Achra--the Dark Side--should be avoided. It happens that most people that repent mainly replace one set of sins with another.]

The idea here is that in the long run we will be held responsible for our actions before God. The grave will not be a refuge. And the one thing that effects our actions more than anything else is our attitudes and world view. If we can correct our world view to be in accord with God's will then we stand a better chance that our deeds and what we say will be correct.

Musar --I have to mention--is two part. One is the Middle Ages. The other is from the time of Israel Salanter and his close disciples. The basic ones were Simcha Zisel of Kelm, Isaac Blazer, Naphtali Amsterdam. A later addition was Joseph Horvitz from Navardok.  There was also the Altar of Slobodka who I know little about. Each wrote and their writings are very important. For Elul I suggest getting all the basic books of Musar and going through them--every last one.

Besides that I have decided for myself to take note of things that I am pretty sure fall into the category of major mistakes--or sins. That is,-- things that I am pretty sure that God [the Will] got mad at me for.
To concentrate on things I know I did wrong I believe is a great way to concentrate on doing repentance. So I suggest that if you can find in your life some things that you are relatively sure that God got mad at you for,  then you have something you can focus your energy on correcting.

If you don't think you have any sins, then your are probably in worse trouble than you think.

The Medieaval books are the Duties of the Heart, The Paths of the Just, Gates of Repentance, and others.

variation on a Hanuka theme

i60 i60 midi  i60 nwc

With Iran actively pursuing the Bomb and getting help from the present USA administration, I highly recommend to people to get their own bomb shelters and bury them deep, and stock-pile them for at least 50 days. [The radiation is then about 1/1000 of its original strength.]  This goes for people in the USA and in Israel. Europe I am not sure about. Russia has however nothing to worry about. If Iran would even scratch themselves in the direction of Russia, it would be obliterated off the map.

If you see a bright light all of a sudden then DON'T LOOK. Run to your bomb shelter.


Download this survival handbook Army Survival Handbook

Study it and put a copy into the bomb shelter. Also put there the Old Testament, a Talmud, and Physics and Math books.


A check list of things to get


[I mean to say that I don't think Iran would use the Bomb on Europe, because they are already taking it over and Islamizing it from inside.  They don't have any need to bomb Europe because they are already destroying it.

Also in terms of survival it is important to have a supportive community around you. Your own family is not enough. You need to be in a community where people can count on each other.



The list of things to get:


Generators (Good ones cost dearly. Gas storage, risky. Noisy...target of thieves; maintenance etc.)
2. Water Filters/Purifiers
3. Portable Toilets
4. Seasoned Firewood. Wood takes about 6 - 12 months to become dried, for home uses.
5. Lamp Oil, Wicks, Lamps (First Choice: Buy CLEAR oil. If scarce, stockpile ANY!)
6. Coleman Fuel. Impossible to stockpile too much.
7. Guns, Ammunition, Pepper Spray, Knives, Clubs, Bats & Slingshots.
8. Hand-can openers, & hand egg beaters, whisks.
9. Honey/Syrups/white, brown sugar
10. Rice - Beans - Wheat
11. Vegetable Oil (for cooking) Without it food burns/must be boiled etc.,)
12. Charcoal, Lighter Fluid (Will become scarce suddenly)
13. Water Containers (Urgent Item to obtain.) Any size. Small: HARD CLEAR PLASTIC ONLY - note - food grade if for drinking.
16. Propane Cylinders (Urgent: Definite shortages will occur.
17. Survival Guide Book.
18. Mantles: Aladdin, Coleman, etc. (Without this item, longer-term lighting is difficult.)
19. Baby Supplies: Diapers/formula. ointments/aspirin, etc.
20. Washboards, Mop Bucket w/wringer (for Laundry)
21. Cookstoves (Propane, Coleman & Kerosene)
22. Vitamins
23. Propane Cylinder Handle-Holder (Urgent: Small canister use is dangerous without this item)
24. Feminine Hygiene/Haircare/Skin products.
25. Thermal underwear (Tops & Bottoms)
26. Bow saws, axes and hatchets, Wedges (also, honing oil)
27. Aluminum Foil Reg. & Heavy Duty (Great Cooking and Barter Item)
28. Gasoline Containers (Plastic & Metal)
29. Garbage Bags (Impossible To Have Too Many).
30. Toilet Paper, Kleenex, Paper Towels
31. Milk - Powdered & Condensed (Shake Liquid every 3 to 4 months)
32. Garden Seeds (Non-Hybrid) (A MUST)
33. Clothes pins/line/hangers (A MUST)
34. Coleman's Pump Repair Kit
35. Tuna Fish (in oil)
36. Fire Extinguishers (or..large box of Baking Soda in every room)
37. First aid kits
38. Batteries (all sizes...buy furthest-out for Expiration Dates)
39. Garlic, spices & vinegar, baking supplies
40. Big Dogs (and plenty of dog food)
41. Flour, yeast & salt
42. Matches. ("Strike Anywhere" preferred.) Boxed, wooden matches will go first
43. Writing paper/pads/pencils, solar calculators
44. Insulated ice chests (good for keeping items from freezing in Wintertime.)
45. Workboots, belts, Levis & durable shirts
46. Flashlights/LIGHTSTICKS & torches, "No. 76 Dietz" Lanterns
47. Journals, Diaries & Scrapbooks (jot down ideas, feelings, experience; Historic Times)
48. Garbage cans Plastic (great for storage, water, transporting - if with wheels)
49. Men's Hygiene: Shampoo, Toothbrush/paste, Mouthwash/floss, nail clippers, etc
50. Cast iron cookware (sturdy, efficient)
51. Fishing supplies/tools
52. Mosquito coils/repellent, sprays/creams
53. Duct Tape
54. Tarps/stakes/twine/nails/rope/spikes
55. Candles
56. Laundry Detergent (liquid)
57. Backpacks, Duffel Bags
58. Garden tools & supplies
59. Scissors, fabrics & sewing supplies
60. Canned Fruits, Veggies, Soups, stews, etc.
61. Bleach (plain, NOT scented: 4 to 6% sodium hypochlorite)
62. Canning supplies, (Jars/lids/wax)
63. Knives & Sharpening tools: files, stones, steel
64. Bicycles...Tires/tubes/pumps/chains, etc
65. Sleeping Bags & blankets/pillows/mats
66. Carbon Monoxide Alarm (battery powered)
67. Board Games, Cards, Dice
68. d-con Rat poison, MOUSE PRUFE II, Roach Killer
69. Mousetraps, Ant traps & cockroach magnets
70. Paper plates/cups/utensils (stock up, folks)
71. Baby wipes, oils, waterless & Antibacterial soap (saves a lot of water)
72. Rain gear, rubberized boots, etc.
73. Shaving supplies (razors & creams, talc, after shave)
74. Hand pumps & siphons (for water and for fuels)
75. Soysauce, vinegar, bullions/gravy/soupbase
76. Reading glasses
77. Chocolate/Cocoa/Tang/Punch (water enhancers)
78. "Survival-in-a-Can"
79. Woolen clothing, scarves/ear-muffs/mittens
80. Boy Scout Handbook, / also Leaders Catalog
81. Roll-on Window Insulation Kit (MANCO)
82. Graham crackers, saltines, pretzels, Trail mix/Jerky
83. Popcorn, Peanut Butter, Nuts
84. Socks, Underwear, T-shirts, etc. (extras)
85. Lumber (all types)
86. Wagons & carts (for transport to and from)
87. Cots & Inflatable mattress's
88. Gloves: Work/warming/gardening, etc.
89. Lantern Hangers
90. Screen Patches, glue, nails, screws, nuts & bolts
91. Teas
92. Coffee
93. Cigarettes
94. Wine/Liquors (for bribes, medicinal, etc,)
95. Paraffin wax
96. Glue, nails, nuts, bolts, screws, etc.
97. Chewing gum/candies
98. Atomizers (for cooling/bathing)
99. Hats & cotton neckerchiefs
100. Goats/chickens

Rosh HaShanah 15 a.

In Israel the land goes through a seven year cycle. The first year you give 2% of your crop to any priest, 10% to any Levi, and 9% you take to Jerusalem with your family to eat there after giving one basket to the Temple. Or you could redeem the fruit. Put its value in silver and when you have time take the silver to Jerusalem and there buy fruit and eat it there. Same goes for year 2. Year 3 everything is the same but the second tithe is given to a poor person. Years 4 and 5 are like year 1. year 6 is like year 3. Seventh year you rest.  Vegetables you count the year by when they are picked.
Fruit you consider to be part of the year it became ripe. Wheat you count by when it got to be a third of its growth. And Estrog is a kind of fruit that can stay on the tree for several years. So how do you count it? So it is not like a normal fruit that has one specific time it be be considered to be ripe. This ambiguity leads us to the argument between Raban Gamliel, Rabbi Eliezer and the sages in a city called Usha.

Incidentally none of the above has anything to do with לקט שכחה ופאה. [When harvesting, if you drop something you have to leave it for the poor. If you forgot something you have to leave it for the poor. And the corner of your field you have to leave for the poor.] "Poor" in this context has a legal definition. It does not mean anyone can take. They have to be in fact poor.]






Synopsis:
 I want to present a question on Tosphot. In essence Tosphot says Rabah could have answered Abyee and said he is going like Rabban Gamliel. I ask that that would simply put the question of Abyee back into the end of the statement of Rabah. At the end of this essay I answer my question.

(1) Just to  present the basic ideas here: Raban Gamliel says for an fruit called an Estrog  we go by the time it becomes ripe for ערלה רבעי ושביעית  [the first three years when all fruit is forbidden, and the seventh year] and by the time it is picked for מעשר Maasar [The tenth that is given to the Levi]. Rabbi Eliezer says we go by the time of ripening for everything. The Sages in Usha decided we go by the time of picking for everything. (For example let's say you  have an estrog that became ripe during the seventh year and you pick it on the eight year. Then to RG it would have the obligations of the seventh year but also be obligated in tithes. To RE it would only be obligated in tithes.]

(2) Rabah said an estrog of the sixth year going into the seventh is not obligated in ביעור nor in Maasar. An estrog of the seventh year going into the eight is obligated in ביעור but not maasar.

(3) Abyee asked, The last part of Rabah is OK because he is being strict but what about the first part? It is OK that he is obligated in ביעור because we go by ripening but what about the Maasar? If we go by ripening then why is he not obligated in Maasar?

(4) Rabbah answered: everyone is going into his field and you want him to be obligated in Maasar?

(5) Tosphot says Rabbah could have answered he is going Rabban Gamliel.

(6) My question is that would have thrown the question of Abyee back on the end of the statement of Rabah instead of the first part.

The End

That is all I have to say. But just to be a little more clear let me just ask you what is Abyee thinking? You have to be careful here because Abyee asks בשלמא הסיפא להחמיר "The end is OK because Rabba is being strict." In what way is he being strict?

The only way this question of Abyee makes any sense is if you look at it in this way: Abyee knows there is an argument whether we go by the time of ripening or of picking. He sees that Rabbah is going by the time of ripening because of ביעור. And that would force the estrog not to be obligated in Maasar. But he see that Rabbah is right even if we would go by the time of picking because there is a decree for people to let go of ownership of the fruit of  property in the seventh year. So even if we are strict still there is no obligation of maasar.

But in the beginning of the statement of Rabbah why would he not be obligated in Maasar?



A  simple way to look at all this is thus: The end of the statement of Rabah is like Rabbi Eliezer. The beginning is  like Rabban Gamliel. You can't have both. Abyee thought that Rabah had decided like R Eliezer. Ripening alone determines everything. But then the beginning is a question. Tosphot wants to say that Rabah could have answered the beginning is like Rabban Gamliel. But then I ask how does that help us? We would be left with the end of Rabah's statement which would not make sense.


What I am saying is if you could say the beginning is RG and the end RE then we would be OK. But obviously you cant do that. So Raba  says the end is RE and the beginning he has an answer for. Fine. So Tosphot wants to say he could have reversed this? How? The beginning is RG and the end what? In the eight year there is no reason for him not to be obligated in Maasar to RG!

Answer: Just like could answer for Abyee and say the decree to  let the fruits of the seventh year be open for all makes that the estrog is not obligated in tithes so we can answer the same for Rabah



טו: ) ראש השנה
 אני רוצה להציג שאלה על תוספות. תוספות אומר רבה היה יכול לענות אביי ולומר שהוא הולך כמו הרבן גמליאל. אני שואל שזה היה שם את השאלה של אביי בחזרה לסוף הדין של רבה. (1) רק כדי להציג את הרעיונות הבסיסיים כאן: רבן גמליאל אומר לאתרוג אנחנו הולכים לפי הזמן של חנטה לערלה רבעי ושביעית וזמן לקיטה למעשר. רבי אליעזר אומר שאנחנו הולכים לפי הזמן של חנטה לכל דבר. רבותינו באושא החליטו שאנחנו הולכים לפי הזמן של לקיטה לכל דבר. (2) רבא אמר אתרוג של שישית שנכנסה לשביעית אינו מחויב בביעור ולא במעשר. אתרוג של השנה השביעית שנכנסה לשמינית מחויב בביעור אבל לא במעשר. (3) אביי שאל, הסיפא של רבה הוא בסדר כי הוא רוצה להחמיר, אבל מה לגבי הרישא? זה בסדר שהוא מחויב בביעור משום שאנחנו הולכים לפי זמן חנטה, אבל מה לגבי מעשר? אם תלכו לפי חנטה, אז למה הוא לא מחויב במעשר (4) רבה ענה: כולם נכנסים לשדה שלו ואתה רוצה שהוא יהיה מחויב במעשר? כמו חולית של ים לגבי אבדה. (5) תוספות אומר שיש לרבה יכולת לענות שהוא הולך כרבן גמליאל. (6) השאלה שלי היא שזה היה זורק את השאלה של אביי בחזרה על הסיפא במקום הרישא
  כדי להיות יותר ברור תן לי רק לשאול אותך מה אביי חשב?  אביי שואל "בשלמא הסיפא להחמיר" "הסוף הוא בסדר כי רבה רוצה להחמיר ." הדרך היחידה לשאלה זו של אביי להיות  הגיונית היא אם אתה מסתכל על זה בדרך זו: אביי יודע שיש מחלוקת אם נלך לפי שעת חנטה או של לקיטה. הוא רואה שרב הולך לפי הזמן של חנטה בגלל הביעור. ושזה מאלץ את האתרוג לא להיות מחויב מעשר. אבל הוא רואה  שזה נכון גם אם היינו הולכים לפי הזמן של לקיטה כי יש תקנה  להפקיר את הפירות שחנטו בשביעית. אז גם אם אנחנו מחמירים, עדיין אין חובה של מעשר. אבל בתחילת הדיון של רבה למה שהוא לא יהיה מחויב מעשר? דרך פשוטה להסתכל על כל זה היא כך: סוף הדיון רבה הוא כמו הרבי אליעזר. ההתחלה היא כמו הרבן גמליאל. לא יכול להיות שניהם. אביי חשב שרבה החליט כמו רבי אליעזר. חנטה לבדה קובעת הכל. אבל אז הרישה היא קשה. תוספות רוצה לומר שרבה היה יכול לענות ההתחלה היא כמו הרבן גמליאל. אבל אז אני שואל איך זה יכול לעזור לנו? אנחנו נשארים עם הסיפא של רבה שהיה לא הגיונית. אני עדיין לא זכיתי להיות מסוגל להבין תוספות


תירוץ: תוספות מכווין לומר שרבה יכול לומר גם לפי שיטת רבן גמליאל שזה שיש תקנה להפקיר את הפירות שחנטו בשביעית גורם שאפילו שהולכים במעשר אחר זמן לקיטה האתרוג היה הפקר אינו יכול להיות חייב במעשר.

My idea about Fear of God as being a goal goes back to my reading a book of Musar by Isaac Blazzer

And he got it from a commentary on the Rambam.  The idea is this: One verse says, "Do the commandments of God in order to come to fear him." Another verse says, "Fear Him in order to come to do his commandments." This looks like a contradiction. Answer: There are two kinds of fear of God. One is fear of punishment. The another is awe of Him. So the verses mean,- have the lower fear to do the commandments, and do the commandments to come to awe of God.

In any case we do have awe of God as being a primary goal. Along with that there are benefits of fear of God. One is length of days. That means that people stop wasting your time. You get longer days when you have to waste less time.

So how does one go about coming to fear of God? Or rather how does one come to the lower fear of God?


It is accepted that learning Musar  is at least a small step in this direction. ["Musar" means classical medieval books of Jewsih Ethics and also the book written by the disciples of Israel Salanter.]

The Rambam hints in Mishna Torah at the idea that learning Physics and Metaphysics brings to fear of God and also is a fulfillment of that commandment. But he says this much more openly in the Guide for the Perplexed. And he is not talking about Kabalah. He says openly when he mentions these things he is referring to the Physics and Metaphysics of the ancient Greeks.

It is the month of Elul. So I recommend starting a daily session in Musar, Physics and Metaphysics.

The Musar should probably not include books that disparage learning the natural sciences since they are in contradiction to the Rambam.
So one should mainly learn the books of Musar of the Rambam and his son Avraham, חובות לבבות אורחות צדיקים and the books that went along with the Geonic schools of Saadia Gaon, etc.

And if you are learning Physics and Metaphysics with the above stated intention then you don't need to worry of you understand it or not. However if you have trust in God that he will grant to you understanding and just say the words eventually you will understand.

[I know some people were not thrilled with learning natural sciences, but their opinion is usually presented as straightforward Torah when in fact that opinion is quite contrary to the opinion of the Rambam. Besides that I am seen plenty of people that do the Torah alone thing, and rarely do I see anything that is even conceivably close to fear of God,-- though I admit there are some exceptions.]

edited version of q25

q25mp3  q25 midi  q25 nwc