Music for the Glory of God t91

t91 C major t95 G Major  t91 midi  t95 in midi

Music for the glory of God

T90 E Flat Major mp3 T95 mp3 T90 in midi  t95 in midi [t90 in nwc t95 in nwc]

The Six Days of Creation. The Revolt against Reason.

The idea of six eons I saw in the Ari and heard in the name Isaac of Aco. The Ari say the the six eons is not even time but rather higher realities that are above time. This really all goes back to Plato who postulates two levels of reality the unchanging world of forms and the changing world of phenomena. This scheme I see also in Kant.




I am however not taking this idea of Kant to its ultimate end. I more or less agree with Hegel that even the realm of the Dinge An Sich ["the things in themselves"] is accessible to reason by means of some kind of process of dialectics.
[The idea of raising Torah truths beyond reason to make it immune to critique seems to backfire. In any case, this is a debate between Kant and Hegel and until I have gone through the three critiques and the published works of Hegel in their original language I do not feel qualified to put myself between tall and high mountains.

And as one great person put it:

Now the result of this line of defense is not really to save  morality, but to throw all morality into confusion.  No common obligation will any more be binding.  The obligations of man to man, of father to son, of trying to produce the greatest good, of obeying conscience—were pronounced unreliable and flouted.  And that means moral nihilism.  Natural men, that is the great majority of us, are asked to believe this about ourselves: that the very ideals we have always followed are condemnable; that the better way of life is being deliberately withheld from us, but we shall be condemned nevertheless if we do not find it; and that it is our duty to hold such an arrangement in reverence as perfectly just.  If this is true, our appropriate attitude is not only one of despair, as Kierkegaard noted, but one of moral skepticism, as he did not.  We can rely neither on reason, for that is corrupted, nor on divine direction, for that is beyond our reach.  The right inference from this is that nothing open to us is certainly better or worse than anything else.  Once the compass of natural reason is discredited, what is left?  Inspiration from omniscience?  But with the appeal to reason and sanity no longer available, how are we to tell true prophets from false?  What, one wonders, would be the ground rules in a debate between Kierkegaard and Dr. Leary?

[The way of protecting faith by attacking reason has a long history going back as far as you could want to take it.  This appears in the Middle Ages with the arguments against the Rambam.

In Hegel a process of reasoning through things leads to knowledge about areas that Kant says are inaccessible to reason. And it seems that is in fact exactly the case.

[Judging by the amount of modifications that Dr Kelley Ross makes to Kant, I wonder how close he is actually getting to the same things that Hegel was. How far is Numinous value from Absolute Spirit? Are these really all that different? Why make disagreement where perhaps none really exists? I think it all comes from Popper's unwillingness to see anything original or of value in Hegel-or simply his justified hatred of totalitarian systems that were using Hegel as justification. Popper was wrong about the Nazis but he was right that the Left was certainly using Hegel for their own un-Hegelian purposes.

But in essence I just do not see Hegel to blame for all that. And some of the critiques are just as much applicable in the reverse direction.  Hegel like Kant believed Reason generates self contradictions when it gets into the area of the Dinge An Sich. Hegel uses this idea as way that an idea sublimates itself. Dr Kelley Ross also has the idea of Ur Contingency [Ultra Contingency in the area of the Divine where two opposites can both be true.]

Divine protection and light

I broke my leg. I went to the nearby park to go to the mikveh [at night] and on the way out of the park the dogs attacked me and as I was fending them off with a stick, I feel on something.  could not see very well what I was doing because I lost my glasses in the deep water of the river.

It seems I have lost a large degree of the protection and grace of God but I fear to make future commitments to improve myself -- because past commitments I have not kept. And even when I do make some commitment to improve in some area of sin or personal character flaw, I find it never seems to work.

The whole idea really comes from Musar: אין יסורים בלי עוון. ''There are no problems without sin.'' [This brought by Rabbainu Yona in the Shaari Tehuva from the Gemara in tractate Shabat.]
Of course, that does not mean sins are the causes of the problems as Job, and King David and Schopenhauer noticed. But rather it means that when one is truly keeping the holy Torah like Rav Yaakov Abuchatzaira or the Gra there is a special level of Divine protection.

I actually believe sincerely that I had this Divine protection and light for all the years I was in Safed but now it is quite lost.

t89 E flat major   t89 in midi

תוספות says the argument between רב and שמואל on בבא מציעא י''ד is the same as their argument on page ק''א.
The גמרא on page ק''א there is no argument. One is talking about a field that usually planted and the other is a field that is not usually planted.
Though the simple way to understand this is that רב that say the לוקח gets back both the קרן ושבח that means for a field that is usually planted.
However it could be that תוספות means to take this even further. That is he might mean that רב and שמואל do not disagree even about the fundamental law. They both agree when the לוקח is the one that did the work and the improvements , then the owner pays him. And that is the law of רב. And when the גנב did the improvements the owner pays the גנב and not the buyer. The לוקח in any case is getting back what he paid for the property because the improvements the גנב did are included in קרן and that he gets back from the גנב.


תוספות אומר הטיעון בין רב לבין שמואל בבבא מציעא י''ד זהה הטיעון שלהם בעמוד ק''א. הגמרא בעמוד ק''א אומרת אין ויכוח. אחד  מדבר על שדה שבדרך כלל נוטעים והשני הוא שדה אשר בדרך כלל לא נטוע. למרות הדרך הפשוטה ביותר להבין זאת היא כי רב כי אומר ללוקח חוזר הן הקרן והשבח זה עבור שדה נטוע בדרך כלל. עם זאת זה יכול להיות כי תוספות רוצה לקחת את זה עוד יותר. כלומר הוא מכווין לכך שרב ושמואל  מסכימים אפילו על החוק הבסיסי. שניהם מסכימים כאשר לוקח הוא זה עשה את העבודה ואת השיפורים, אז הבעלים משלמים לו. וזה החוק של רב. וכאשר הגנב עשה השיפור, הבעלים משלמים לגנב ולא לקונה. לוקח בכל מקרה הוא מקבל בחזרה את מה שהוא שילם עבור הנכס משום שהשיפורים שעשה הגנב כלולים בקרן והקרן חוזר מן ללוקח.

I broke my leg last night going to the mikve. On the way there and now as I lay in the hospital waiting for an operation the doctor here says I need I am wondering about this last new idea. I would not have said anything before and I think just to leave it, but still I think it is important to take note that this does not seem like the simple explanation of the argument on page 14 and furthermore it is not how I explained it before!  up until yesterday I was saying the argument is exactly like that on page 101 where the entire difference between Rav and Shmuel is what kind of field it is עשוי לנטוע or not. And before that I was saying it depends on who did the work the thief or the buyer from the thief.  Right now I have to admit that Tosphot here is hard to firgure out.

the argument between Rav and Shmuel on Bava Metzia 14b

Tosphot says the argument between Rav and Shmuel on Bava Metzia 14b is the same as their argument on page 101.
The gemara on page 101 there is no argument. One is talking about a field that usually planted and the other is a field that is not usually planted.
Though the simple way to understand this is that Rav that say the buyer gets back both the קרן ושבח that means for a field that is usually planted.
However it could be that Tosphot mean to take this even further. That is he might mean that Rav and Shmuel do not disagree even about the fundamental law. They both agree when the buyer is the one that did the work and the improvements , then the owner pays him. And that is the law of Rav. And when the thief did the improvements the owner pays the thief  and not the buyer. The buyer in any case is getting back what he paid for the property because the improvements the thief did are included in the price that he paid for the field and that he gets back from the thief.


But who did the work on the field can not be the difference between the higher or lower price on page 101 (ידו על העליונה) That was a thought I had that I put into the my little book on Shas but I realized while sitting here in the hospital that that can not be right because the gemara itself states the difference is only dependent on one thing,-if the field is usually planted or not.