This is in fact one of the drawbacks of the religious world which has in it too many groups that are simply Sitra Achra [Dark Side] cults trying to get themselves accepted as valid.

Some of the main ideas I have found most important in Torah I have found in the books of Musar from the Middle Ages, especially the emphasis there on good character. The trouble nowadays
 when people become religious usually their character deteriorates  exponentially.

So this approach of Reb Israel Salanter of combining learning Torah along with Musar makes a lot of sense to me. but besides that I founds lots of very important ideas about practical living in books of Musar.[The idea of learning fast in the אורחות צדיקים is one idea I used in Torah  and also in Physics.]
[Trust in God with no effort I also discovered in books of Musar and that certainly has been a help to when ever i have listened to it.]

It would be hard to put it all into words but some important idea I gained from my parents and teachers in high school. Other very important ideas from my teachers in yeshiva and still more from reading Musar and Dante, Plato and the Rambam.

It might be a good thing to try and consolidate it all. But the main thing I discovered was not what good ideas to adopt but rather the importance of learning common sense about what kinds of people to avoid and what kinds of groups and ideas to avoid.

This is in fact one of the drawbacks of the religious world which has in it too many groups  that are simply Sitra Achra [Dark Side] cults trying to get themselves accepted as valid.

Rambam laws of acquisition 20;14

So now that I have arrived at this conclusion that what matters here is רשות, not ownership, it is possible to raise a question on רב שך. He brings the תוספתא that says  המוכר פרה לחבירו ונגנבה זה אומר ברשוך נגנבה וזה אומר ברשותך יחלוקו and says that can not be talking about the רשות But rather the time of the קנין. To answer  this question let me just say if this teaching would be like the sages then clearly there would be no question that the seller would have to bring a proof that the theft happened after the sale. But this is סומכוס and so we are not discussing who has to bring a proof. The only question is the time of the sale in relation to the time of the theft.

אז עכשיו שהגענו למסקנה הזו כי מה שחשוב כאן הוא רשות, לא בעלות, אפשר להעלות שאלה על רב שך. הוא מביא את תוספתא שאומרת המוכר פרה לחבירו ונגנבה זה אומר ברשוך נגנבה וזה אומר ברשותך יחלוקו, ואומר כי לא ניתן לדבר על הרשות אלא הזמן של קנין. [כנראה שלא כמו שפירש את ההלכה ברמב''ם]. כדי לענות על שאלה זו, אני רק אגיד שאם הוראה זו תהיה כמו החכמים אז ברור שלא תהיה שאלה כי המוכר היה צריך להביא הוכחות כי הגניבה קרתה לאחר המכירה. אבל זה סומכוס ולכן אנחנו לא דנים מי צריך להביא ראיה. השאלה היחידה היא הזמן של מכירה ביחס לזמן הגניבה.

I have thought hard on the basic aspects  Nachman from Uman and my basic feeling is that his advice and ideas are very valuable. It is not that all the groups founded that go by his name are very good but that he himself had very important ideas concerning Torah.
The main problem is that people generally associate his name with the groups that the Gra put into excommunication.
 It is a problem that his good ideas get used to seduce and influence others to do bad stuff.

I have vision about the importance of learning Torah as the central focus. But it is like a star in the center of a constellation of related values..
Some people have related values but lack the central focus.

The basic way this works is in the context of an authentic Litvak yeshiva. In such a place the areas of focus become clear. 

What this weary world needs most is clarity of vision

What this weary world needs most is clarity of vision. The problem that most people get into is they find some value they can see is clear and good. Yet they are unaware that that value is connected to other values which are far from good or decent. No value is a value unto itself but is always connected to other values and often those other values are downright evil.
I could go on with many examples but I am sure you can provide your own examples since thss phenomenon is so widespread.


Most consciousness traps work in this way. They emphasis some good and true area of value but unseen with that area are other areas of values that are negative.
For this reason there really is no other choice but to be committed to simple learning Torah and doing what it says.--especially the Ten Commandments and to learn Rav Shach's Avi Ezri and to volunteer for the IDF.

As I think about Rav Shach's treatment of the Rambam, laws of Acquisition 20:14 and 15 I realize there is something deep and subtle going on there that I have not yet grasped. What makes the case of the exchange of animals a case where we consider the owner of the cow to have not yet taken possession of the חמור  even though the owner of the חמור has taken possession of the cow? It is true that the חמור has not yet come into his domain but he still owns it.

The answer to this question is that the essential thing here is it is the domain that matters, not ownership. This is like we see in the Rambam laws of Acquisition 22:9. if one has an object that he has given to another for safekeeping, he can still give it away or sell it because it is considered to be in his domain. But if the person he gave it to for safekeeping denies the whole thing, then the owner can no longer sell it of give it away because it is no considered any longer to be in his domain.
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 רמב''ם , ה'מכירה  פרק כ' הלכה י''ד והלכה ט''ו.  What makes the case of the exchange of animals a case where we consider the owner of the cow to have not yet taken possession of the חמור  even though the בעל of the חמור has taken possession of the cow? It is true that the חמור has not yet come into his domain but he still owns it.

The answer to this question is that the essential thing here is it is the רשות that matters, not ownership. This is like we see in the רמב''ם , ה'מכירה  פרק כ''ב הלכה ט . if one has an object that he has given to another for safekeeping, he can still give it away or sell it because it is considered to be in his domain. But if the person he gave it to for safekeeping denies the whole thing, then the owner can no longer sell it of give it away because it is no considered any longer to be in his  רשות.

 רמב''ם, ה' מכירה פרק כ" הלכה י''ד והלכה ט''ו. מה שהופך את המקרה של חילופי חיות מקרה שבו אנו רואים את הבעלים של הפרה  כמו שלא לקח עדיין ברשותו את החמור אף שהבעלים של החמור קנו  את הפרה?  נכון כי החמור טרם הגיע אל התחום שלו אבל הוא עדיין החמור של בעלים של הפרה. התשובה לשאלה זו היא כי הדבר העקרי הנה הוא הרשות שחשובה, לא בעלות. זה כמו שאנו רואים רמב''ם, ה' מכירה פרק כ''ב הלכה ט'. אם לאחד יש אובייקט שהוא נתן למשנהו למשמרת, הוא עדיין יכול לתת אותו או למכור אתו כי זה נחשב בתחום שלו. אבל אם האדם  שניתן לו למשמרת מכחיש את העניין, אז הבעלים כבר לא יכולים למכור אותו או לתת אותו כי הוא לא נחשב עוד להיות ברשות שלו.

So now that I have arrived at this amazing conclusion that what matters here is רשות, not ownership, it is possible to raise a question on Rav Shach. He brings the Tosephta that says  המוכר פרה לחבירו ונגנבה זה אומר ברשוך נגנבה וזה אומר ברשותך יחלוקו and says that can not be talking about the רשות But rather the time of the קנין. To answer  this question let me just say if this teaching would be like the sages then clearly there would be no question that the seller would have to bring a proof that the theft happened after the sale. But this is סומכוס and so we are not discussing who has to bring a proof. the only question is the time of the sale in relation to the time of the theft.


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 I am really not sure of what is going on in the רמב''ם and in רב שך. The way I understood the רמב''ם ה' מכירה כ:י''ד is when there is an exchange of animals and one is found dead that the seller of that animal has to bring the proof. That is different than in רמב''ם ה' מכירה כ:ט''ו in which an animal is found טרף  in which case the buyer has to bring a proof.  I thought and I think the reason for the difference is חזקת הגוף. The animal had חזקת כשרות until the last possible moment. In the case the גמרא brings in כתובות ע''ו י''ב the bride was found with a blemish and the father has to bring a proof it happened after the engagement. So there we do not go by חזקת כשרות and חזקת הגוף. Nor in the exchange of two animals do we go by חזקת הגוף that it was alive until the last possible minute. Perhaps it is possible to suggest a a reason for the רמב''ם  that is based on תוספות in נידה ב:ב that חזקת השתא cancels חזקה מעיקרא unless some other חזקה comes along to strengthen the חזקה מעיקרא? But then why would that not work for the טבח In ה' מיכרה כ:ט''ו