(1) People give up learning the natural sciences for bad reasons. They think they need some kind of extra special talent.  Or they think they are too hard. Or they don't see a numinous reason. There is however one good reason. They have bad parents. Bad parents make it nearly impossible to get anywhere in life. Also bad genes are a factor. But bad genes still don't cancel free will.

(2) In any case as for the major difficulties that people have I want to say that the way of learning of the Talmud Shabat page 63a say the words and go on even if you do not understand is helpful. That is to say and words in order and go on. And don't worry about understanding until you have finished the book four times.

(3) As for the numinous aspect Maimonides deals with that in the Guide +  gives good reasons to realize there is a hidden kind of luminosity and numinosity inside the natural sciences.

(4) ראשית חכמה יראת השם The beginning of wisdom is the fear of God. So before and after one learns the natural sciences and or Torah and Talmud he should learn Musar. [Medieaval Ethics.]  Or the books based on Medieval Ethics from the disciples of Israel Salanter.

To help people is not by giving them money or products. It is by giving them fear of God and good character traits. And within the Rambam point of view natural sciences the thing that brings to fear of God because of one getting a grasp and awe of his amazing wisdom that is a part of his  Creation.

(5) Fear of God however is not easy to find. Where you would except to find it is always the place of the greatest evil. To find the real thing takes a great deal of skill and subtlety and awareness of the frauds and fakers.

סביב רשעים יהלכון. When evil and darkness surrounds one, the advice is to speak only truth. And the truth has the power to save one from all darkness.



And one should spend as much time as possible talking with God in a place where no one else is and to pour out one's heart to God. But I think he must have considered this kind of private conversation with God as fulfilling this idea of praying to God with truth. prayer to God  ought to be with fear and love and fiery excitement. But when one can't pray to God in such a way, then the thing is to pray to God simply from the simple truth in one's heart.  [That is private conversation with God.]

This it is not ביטול תורה. That is it is something that is so worthwhile that one should spend all day on it. But if not all day then at least an hour a day.  That is even though in theory one is supposed to learn Torah all the time and the only time one is allowed to interrupt his learning is when there is a mitzvah that cant be done by anyone else. And we know that the regular prayers are not able to push off learning Torah. That is a person who learns Torah all the time does not have to interrupt learning to pray. Still  private conversation with God to be a kind of mitzvah that can't be done by others. T\


 What you can see is that people can get into learning so much so as to loose their human heart. That is a famous stereotype about Litvaks, but it has some basis in truth. On one hand the Litvaks do have the only straightforward idea of what Torah is about. And they deserve immense credit for that. But they also need a little bit of the vitamins of prayer in order not to lose the human heart.

Music for the glory of God

q48b  [q48b in midi]


q47   [q47 in midi]

j40   [j40 in midi]


n100    [n100 in midi]

I would like to learn Torah, but I find it is hard to do so. You can't depend on doing it in a synogogue because of the fact that most synagogues are there for other reasons. Same problem with yeshivas. They are usually set up for reasons other than being a place where anyone can walk in and start learning Torah.
So for Joe  Public to learn Torah it means in a practical sense to go out and buy the Babylonian Talmud and the Jerusalem Talmud and the Midrashim and bring them home and set aside a certain place in his home to plow through them, page by page word by word. Same with Isaac Luria's stuff.

I mean even at the very best if you have a Lithuanian yeshiva in your neighborhood that does not mean they are open for the public. Most yeshivas tend to be  insane asylums that are not learning Torah at all, but using the name yeshiva to advance some charismatic lunatic that they worship as a deity.


I SHOULD MENTION:
This plowing through Talmud approach probably needs some kind of introduction like the basic Musar books or Shimshon Refael Hirsh's Horev.

The regular criticism of Breslov is correct.

Breslov. The regular criticism of Breslov is correct. The numinous aspect of Torah like every area of value, when it falls from its state of perfection,-- it becomes its opposite.

You see this often. When music fell, it did not just lose its value. It did not become just noise. It became anti-Music.
So when the holy and luminous and bright aspect of Torah falls, its becomes not just of less value. It becomes anti Holiness.

What sometimes happens  is  ריבוי אור effect. Too much light that makes people go off the straight path. The way to avoid that problem is to have a good idea of what Torah is about, the Oral and Written Torah and not to deviate from that at all. That is by learning Musar. Or Shimshon Refael Hirsch.

That fact that people make cults from someone does not eliminate  value. It just means one has to be careful.

The problem seems to be that there is no way to get to the good without going through a lot of bad stuff, e.g. leaders that are charismatic lunatics and a general weakening of the desire to learn Talmud.

The major good things I think are his Rosh Hashanah--as he said himself, and his idea that in learning one should just say the words and go on דרך גירסה. The  ten psalms he said to say to correct sexual sin. But the bad things are the cults that are founded on him.

There is little in this world that is all good or bad. Even things that we do that we must do and are even mitzvahs have lots of evil. And even our evil has good.

Let us say for example you feel a civic obligation to support some cause. Even if the cause is good there has to be some negative aspects to it. Or it might be only good at how it presents itself to the public. In its inner workings it might be very evil.

 Before Abraham came into the world, the path towards God was open for anyone. But after he came then one needs to go through the path that he opened.
And the same goes for Moshe Rabainu [Moses]. I have not mentioned this much but it does provide a kind of background for my thinking. When it comes to understanding of the Oral Law the Talmud, I take it as obvious that one can't  understand Talmud unless he is in someway connected with the Gra.
I also think this is obvious. Make a list of all the books written after the period of the Gra and you will see. What are the great ones? They are all from the school of thought of the Gra. For example The חידושי הרמב''ם by Reb Chaim from Brisk. The Avi Ezri of Rav Shach from Bnei Brak, the Chazon Ish, etc.

Books from the groups under the excommunication that was signed by the Gra.

It is forbidden to learn those books. That excommunication does not lose force or relevance as time goes by. But instead of depending on hearsay, I made the effort to find the actual language of the different excommunications and also the minutes of the court cases in Villna preceding the excommunication . [There are  a few books that did work in this topic but I found the one with the actual original documents.] You really need to see this yourself to see this. I don't intend to argue this point here.

There is a place for authentic Lithuanian yeshivas where people learn Torah for its own sake. But because there are authentic yeshivas, that fact gives frauds  a cover story to make yeshivas that exist only for money or to advance a cult and call it  a yeshiva.

In the days of the Gra there was in every city just the local beit midrash [synagogue] which was used as a study hall during the day. There certainly was no concept that people could or should be paid to learn Torah. To learn for hire is not allowed.


People also hired a tutor to teach their children Torah at home.

What I suggest is for people to go out and buy their own set of the Babylonian Talmud and to plow through it.


The problem with the idea of learning in some local shul [synagogue] today is that the majority of the religious synagogues are affiliated with some cult. In fact the majority of the frum world consists of various cults. They are called frum because they are united in external rituals. The world views of most of these cults are highly antithetical to the world view of the Torah. Most worship some charismatic figure, dead or alive. But they cover this worship with Jewish rituals that their their idolatry seems kosher.

For this reason it is best to avoid these places like they were filled with people that had the black plague and learn at home or in some Conservative or Reform Shul.

The "Kollel Movement". The Kollel movement as a whole today is directed towards the goal of making Torah into a cash cow.



כל תורה שאין עמה מלאכה סופה בטילה וגוררת עוון All Torah that does not have work with it in the end will be worthless and brings to sin.

Appendix: If you are wondering about the excommunication of the Gra,  See the several books out there that collected all the testimonies in Villna in Yiddish and the actual language of the different excommunications and you will see what I mean. The excommunications are certainly still valid

.
One of the  book I used for this research was in a library in the Old City of Jerusalem. It had the original language in Yiddish of the actual testimonies and documents.
If you can find it look at חיי מוהר''ן the edition put out by נקודות טובות printers. They put the parts that were left out. Those left out parts were included in their edition even more thoroughly than other editions that claimed to put in all the left out parts. You either have to find the השמטות of Shmuel Horwitz--the actual booklet or that specific edition that I mentioned above.