Ideas in Talmud

Ideas in Talmud updated

I added in Hebrew an idea on how to answer a question in Tosphot in Bava Metzia page 14.
It is simply that Tosphot must be comparing the case of  improvements with teh priceof the field.
Clearly if the first buyer is getting from the borrower then there is something that prevented the lender from getting it. Otherwise how could the lender have collected anything from the first buyer? That is what causes Tosphot to think there is something also that prevents the lender from collecting from the second field

r93 r93 in midi  needs editing I am presenting it because it is basically acceptable, and I do not know how to edit it  right now. I hope for God's inspiration.
I borrowed an idea from Mozart to switch to 6/8 time for the final part as Mozart did in a B flat major piece. Mozart did this at least twice.. Once when I was a teenager and was listening on the radio I heard him do this in a D major suite. Also he did this in one symphony. 

I think you have to say in Bava Metzia page 14B that Tosphot is thinking like this: The Gemara says the first buyer collects his  improvement from the borrower and his main price from the second buyer.
There is no way the lender got a field from the first buyer if the borrower had a field that was available. So something has stopped the lender from being able to collect this field of the borrower that the first buyer can collect from. Therefore when the Gemara says the first buyer collects his main price even from a second buyer it must mean the same thing. That is there is something preventing the original lender from collecting from that second field.

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Still this is no proof. You could say simply the lender got his own loan repaid by taking the old field from the buyer and then the borrower bought some new property. Then the first buyer gets that property for his main price and improvements and if there is not enough to cover the main price then he goes to the second buyer.
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Back ground information. You have a lender borrower and a buyer from the borrower after the loan was made. The borrower defaults. The lender collects from the borrower and from field sold by the borrower after the loan was made. Then the first buyer collects his main price and his improvement to the field from the borrower and his main price from the second buyer.
Tosphot asks, "Why is there a second field?" That is why did the lender not collect from the second buyer? My question is why is there a question? Maybe he got his whole loan repaid by what he already collected from the borrower and the first buyer? The above paragraph is my answer to this question

.בבא מציעא דף יד '' ע''ב אני חושב שאתה צריך להגיד  כי תוספות חושב ככה. הגמרא אומרת הקונה הראשון  אוסף שבח שלו מהלווה והקרן שלו מהקונה השני. אין דרך שהמלווה יקבל שדה מהקונה הראשון אם ללווה היה שדה שהיה זמין. אז משהו מפסיק את המלווה מלהיות מסוגל לאסוף בתחום זה של לווה כי הקונה הראשון יכול לגבות. לכן כאשר הגמרא אומרת הקונה הראשון אוסף המחיר העיקרי שלו אפילו מקונה השני אז זה בוודאי אומר את אותו הדבר. כלומר יש משהו שמונע את המלווה המקורי מגבייה מאותו השדה שני.
רקע: יש לך לווה מלווה וקונה מהלווה לאחר ההלוואה נעשתה. יש ברירת המחדל של הלווה. המלווה אוסף מהלווה ומשדה הנמכרים על ידי לווה לאחר ההלוואה נעשתה. ואז הקונה הראשון אוספת המחיר העיקרי שלו והשיפור שלו לשדה מהלווה והמחיר העיקרי שלו מהקונה השני. תוספות שואלת, "מדוע יש בשדה שני?" כלומר מדוע המלווה לא לגבות מהקונה השני? השאלה שלי היא למה יש לך שאלה? אולי הוא קיבל ההלוואה כולה שלו נפרעו על ידי מה שהוא כבר לגביה מאותו לווה לבין הקונה הראשון? הפיסקה לעיל הוא תשובתי לשאלה זו.

Physics and Jewish people

 I saw in high school the drive to succeed in the hard sciences for Jewish people was absent. The recognition that the natural sciences is good thing had disappeared.
It is no wonder the absence of Jewish names in the authentic sciences. With no will or desire to succeed, failure is guaranteed..
 The attitude towards the hard sciences that I saw was a surprise to me. With my Dad and his friends working on SDI Star Wars and the U-2, and the kind of success the USA had had in WWII, I thought it was clear  that the authentic sciences were understood to be good things.
Little did I know. Among Jewish people it was the phony sciences of psychology and other delusions that had all the prestige. Whatever recognition of the importance of the real sciences the immigrants from Eastern Europe had brought with them, had disappeared.

People had lost their direction. It took me some time until I discovered the opinion of the Rambam in the Guide about Physics. I had seen hints to this in the works of Musar but I never really got the idea until one day I opened the Obligations of the Heart by Ibn Pakuda.

Why did people lose their bearings?
 The best idea I can come up with is ignorance of Maimonides. The Middle Ages had a kind of balance between Reason and Faith. When that balance was rejected people lost their bearings. But that is my off hand answer right now. This is an interesting question that requires more thought. 

 I saw in high school the drive to succeed in the hard sciences for Jewish people was absent. The recognition that the natural sciences is good thing had disappeared.
It is no wonder the absence of Jewish names in the authentic sciences. With no will or desire to succeed, failure is guaranteed..
I was kind of a newcomer to Beverly Hills. I had grown up in Newport Beach CA. But the attitude towards the hard sciences that I saw was a surprise to me. With my Dad and his friends working on SDI Star Wars and the U-2, and the kind of success the USA had had in WWII, I thought it was clear  that the authentic sciences were understood to be good things.
Little did I know. Among Jewish people it was the phony sciences of psychology and other delusions that had all the prestige. Whatever recognition of the importance of the real sciences the immigrants from Eastern Europe had brought with them, had disappeared.

The basic structure of an authentic Lithuanian yeshiva is two sessions. The morning for what is called in depth learning of the Talmud --"iyun." That means you sit with a learning partner from 10 until 1200 preparing the material. Then at 1200 noon you go to one of the four classes that goes into the material in depth. The afternoon is for fast learning.

In both yeshivas in NY, Chaim Berlin and the Mir, many of the students in the afternoon went to Brooklyn College. The reason is that the main thing in yeshiva is the morning seder (session.)
This is a very good system except it has been largely taken over by people that use it to develop personality cults around themselves and is no longer about learning Torah.

If you are not in the vicinity of an authentic Litvak yeshiva, do not go to a phony yeshiva. Rather at home get one volume of Talmud and one book of Musar [mediaeval Ethics], and have make you own space a "Makom Torah" place of Torah.

The best choice of Musar is to have one book from the actual middle ages, like the Obligations of the Heart, and one like the Level of Man of Navardok in which there is a discussion about trust in God without effort. בטחון בלי השתדלות 

[One is however required to learn a vocation. Learning Torah does not count as learning a vocation.] [I did not want to hear this while in yeshiva. I was happy learning Torah. But I have to admit that my approach was probably a little too much based on lack of awareness of the Rambam's opinion that learning Physics and Metaphysics is a part of the Oral Law. If I had known that I would not have considered learning Physics as "Bitul Torah,"  wasting time that could be used for learning Torah

[If you have not gone through the entire Old Testament and two Talmuds at least once then you should have set aside each day about an hour for going through them page by page word for word. Do not worry if you do not understand. What you think you do not understand goes in subconsciously anyway.]

If you are not near a Litvak yeshiva then at least get Rav Shach's Avi Ezri which is the most easy to understand approach to learning in depth. You could try to do it on your own  learning Reb Chaim Soloveitchik's Chidushei HaRambam.  That book is an important classic.   

The basic structure of an authentic Lithuanian yeshiva is two sessions. The morning for what is called in depth learning of the Talmud --"iyun." That means you sit with a learning partner from 10 until 1200 preparing the material. Then at 1200 noon you go to one of the four classes that goes into the material in depth. The afternoon is for fast learning.

In both yeshivas in NY, Chaim Berlin and the Mir, many of the students in the afternoon went to Brooklyn College. The reason is that the main thing in yeshiva is the morning seder (session.)
This is a very good system except it has been largely taken over by people that use it to develop personality cults around themselves and is no longer about learning Torah.

If you are not in the vicinity of an authentic Litvak yeshiva, do not go to a phony yeshiva. Rather at home get one volume of Talmud and one book of Musar [mediaeval Ethics], and have make you own space a "Makom Torah" place of Torah.

The best choice of Musar is to have one book from the actual middle ages, like the Obligations of the Heart, and one like the Level of Man of Navardok in which there is a discussion about trust in God without effort. בטחון בלי השתדלות 

That is a concept I was never able to act on except twice. Once when I went to yeshiva in NY in the first place. The only other time was when I went to Israel. Besides that I have found it hard to trust in God without any effort.