Bava Metzia page 104. Rambam laws of renting, chapter 8.

I do not have any Gemara nor Rambam. So my comments here need rechecking. But it occurred to me vaguely yesterday and became more crystallized today an idea I had to answer a problem in the Rambam. The question was that the Rambam ignores Rav Papa in Bava Metzia page 104. The answer I would like to suggest is this. The Rambam when he says one does lessen what is owed by a renter and  a serf in a year drought he means what he always means in that chapter. In reference to the serf it means the work that is owed by the serf.  But when Rav Papa says, "All the mishnas after the first two in chapter 9 refer to either the serf or the renter but not both," and thus when the later mishna says one lessens the obligation in a year of drought, that means the renter but the serf still give his percentage. As Rashi says over there. "What ever the field gives out, he gives from those crops the agreed upon percentage."



[This whole is based on the idea that when the Rambam talks about what one lessens for the מקבל he always talks about work, not %. ]




I owe credit to David Bronson who pointed out this remarkably fact about this fact  about the what the Rambam means by lessening what the serf is obligated. But to use that fact to answer this question on the Rambam only occurred to me in a vague way yesterday and the day before, and today became more clear.

Hegel locates a kind of step between the state and the family where one becomes an ethical individual.

(1) Hegel locates a kind of step between the state and the family where one becomes an ethical individual. To me it seems this is in its best sense what a genuine Litvak Yeshiva is supposed to be.

(2) To Hegel to middle step is important because it mediates between the state and the individual. For to Hegel the state can only work if made up of ethical people, and these come about by mean of that middle step.

That is to Hegel freedom can only exist in a ethical state. But an ethical state can only exist if it i made of ethical individuals. So the state is important to him but not like it is to Plato, for Hegel requires freedom of the individual. --Unlike what most people think Hegel was about.

The left used Hegel and thus his name got mixed up with them. And individuals like Schopenhauer, Leonard Nelson, and Nietzsche did nothing to improve his reputation. But in my mind Hegel is of as great importance as Kant
  

learning fast

I have been recommending learning fast  for quite some time already.

This comes from the Talmud itself.


This was mentioned  by Reb Nahman often and is brought in Sichot HaRan chapter 76.

And I have mentioned a few times that this method has been helpful for me..
But there are places in Reb Nachman' Magnum Opus that also hint to this idea without stating it openly. על ידי אמצעות הדיבור יכולים לבא להבנת התורה לעומקה Volume I:12
בעבר הנהר ישבו אבותיך מעולם יהודיים נקראים עבריים על שם עבר הנהר ש קופצים על הקושיות לבא לאמונה
To skip over the difficulties in understanding and just to go on--go וייטר.




[Jews are called "Hebrew" because they skip over the difficulties to come to faith. That Reb Nachman derives from the verse "Your forefathers lived across {בעבר} from the Jordan River "
Also in Vol. II he talks about the idea of "כסדר" "in order" as being from the side of kindness and not in order being from judgment.
From all that one can see him hinting to this idea of just saying the words in order and going on.

However I did add to this a kind of way of review in which after about 100 page or so, I go back and review in reverse order. That is: let's say I got to chapter 10. Then I do chapter 9 and then 8 and then 7. etc. Feynman also I think advised some kind of approach like this to one person asking him advice on learning.

[Clearly Reb Nachman was referring to learning Torah but I also applied this to Physics and Math. This is based a reading of the Rambam in the Guide but also in Mishne Torah.]

In terms of Gemara I think the best thing is to be in a genuine Litvak Yeshiva (not copy cat yeshivas that are there just for the government stipend). It is hard (impossible) to come to understand the Gemara without that basic Litvak background. But in any case, I also think that just saying the words and going on makes sense. That is this: to do a 1/2 page of Gemara per day with Rashi and Tosphot and Maharaha.[That is about 40 minutes.]
[One could also just learn at home and to  learn "how to learn" he should learn the tremendous book the Avi Ezri of Rav Shach]

The unreasonable ineffectiveness of philosophy, and the unreasonable effectiveness of Mathematics.

(1) It is important to have a set of values one strives for and also to be reasonable sure that that set in fact leads to good results. One might hear a promise from people he respects that "If you do such and such a practice on a constant basis, such and such good things will be the result". Often these are false promises.

(2) In terms of areas of study  also, it is important to identify areas of study that deliver what they promise. As Steven Weinberg [theory of the unified weak and electromagnetic interaction between elementary particles,] has pointed out on the unreasonable ineffectiveness of philosophy, and the unreasonable effectiveness of Mathematics. Here he suggested that certain fields deliver much more than what they promise and other fields deliver considerably less that what they promise.


(3) Though the Rambam did emphasize learning the Oral and Written Law, Physics and Metaphysics, my feeling is that philosophy today is much worse than a waste of time. It positively ruins one' common sense. [Of course the Rambam was anyway only referring to the Metaphysics of Aristotle, not just to any book that talk about that subject.]

(4) I used to think that at least Enlightenment Philosophy did bring about a remarkable change --representative government until it became clear to me that it did no such thing. Enlightenment philosophers did intend to take power from kings and princes and give it to the the pseudo intellectuals intellectuals like psychologists. But they did not come up with any good idea about representative government. On the contrary they came up with a  host of really bad ideas the ruined Western society the more they took root. You can blame the Islamic invasion of England and Europe to the pernicious lie about the "noble savage." that was thought u by Enlightenment philosopher.

(5) Musar also seems to promise much more than it is able to deliver. That is the study of Medieval books of Ethics. This was made into a mass movement by Reb Israel Salanter, but it does not seem that it deliver the promised result--good midot (good character).

(6) Calvin was the one that thought up and institute representative government, not any philosopher.

attachment with God is the highest value

 For you might say that attachment with God is the highest value, so once one has come to any level of that (even just a drop of the Infinite Light), that that should be that. He has come to the goal. But apparently things do not work like that. One can have that highest value, but without balance, it seems inevitable that one (or at least I) will lose it.

To anyone familiar with the book of Reb Chaim From Voloshin,[נפש החיים] this will come  as no surprise. He already stated this fact long ago about the importance of learning Torah. He puts it slightly differently.

The way he puts it is based on the Gemara Yerushalmi  where it says that all the mitzvot do not equal the value of just one single word of learning Torah.[That in turn is based on the Mishna over there in Peah]. The way Reb Chaim puts it is this that even if one fulfills all the other mitzvot with the highest level of Love and Fear of God and Attachment with God and true Devekut.--that does not equal the value of learning one single word of Torah. At first glance it is hard to understand this, but now I get the idea. The devekut only comes through learning Torah.


[The challenge now would be to see if there is any possible integration of Dr Ross's Kantian system with Hegel? ]

I am not suggesting anything that would fix things at this point. Rather I take the basic balanced approach of the Rambam of learning the Oral and Written Law, Physics and Metaphysics as being the ideal to strive for.

T 62   t62 in midi This is called Bflat but that is because of how it starts but the actual key is F

restrictions that are not obligated according to the Torah

There is a  major thing -- an idea of Reb Nachman about not being מחמיר שום חומרא כלל (i.e. not being strict about anything). This sounds like a trivial idea until you realize that the basic framework of the Jewish religious world is completely made up of חומרות ( restrictions  that are not obligated according to the Torah).

They pretend as if those prohibitions are obligations, and yet prohibitions that are actually forbidden they ignore.

The trouble with this is it is אבן מכשול, a stumbling block in front of the blind. People think they have to be part of the religious world in order to keep the Torah. The opposite is true. The entire religious world in made up restrictions that are  made up out of thin air, or sometimes have some basis in one posek [medieval authority] but most other poskim (medieval authorities) allow it.

[This idea come in Reb Nachman's Magnum Opus in Volume 2, chapter 44 and in one other place that I forget [I think it is Volume 2, chapter 87]. It also is in Sichot HaRan.] [Though Breslov is insane, it is still permitted and  a good thing to learn from Reb Nachman. Rav Isaac Hutner did so and Bava Sali also. But without the context of the Gra, people latch onto misleading statements in his writings.]

This idea is related to another very important idea I wanted to mention,the fact that a cartel of unscrupulous charlatans have taken over the title of ordination and this is a problem from several angles. One is the obvious fact that it is fraud. There is no authentic ordination. That is why only very early Talmudic sages are referred to a having ordination. After R. Yochanan it is rare. And it disappeared completely in the middle of the Talmud period--though Hillel II did have it.

Personally, I do not appreciate being victimized by someone who while posing as an authority disseminates error, however trivial it may seem. And it i not just myself and others that I know who have been victimized. The real number no one knows. And the damage they cause is horrific and yet no one can talk about it because they are fearful of the prohibition against lashon hara. These religious teachers are the most destructive force on earth against Jewish families.
It is not that Reform or Conservative Jews are doing everything right. Rather that they have discovered the rot that lies underneath the facade of holiness of the religious world


So people that make their money by mean of this kind of fraud have to come up with fraudulent restrictions. The most obvious example is in food preparation,-- which is one big scam. But there are many other areas. In short, if you would take out the restrictions that are made up out of thin air, nothing would be left of the entire edifice.--And maybe then you would have time to figure out what the Torah actually requires of you. [To know what the Torah does in fact require, I found the basic set of Musar books from the Middle Ages to be extremely helpful, i.e. חובות לבבות, אורחות צדיקים, שערי תשובה, מסילת ישרים (שהוא אחרי ימי הביניים), שמנה פרקים לרמב''ם










The trouble is this. Ruler-ship, authority, is not something that one ought to grab. The reason being  that it is the same as stealing. Since ruler-ship is שווה כסף--worth money. Thus if it is offered one can accept it, but to take it without it being offered is theft.