Talmud Nedarim page 11

From "no" you hear "yes". That is the sages. However R. Meier hold not. This comes up in the Talmud Nedarim page 11 and in Rav Shach's Avi Ezriin laws of Nedarim chapter 1 law 18.

I had forgotten this whole issue and because of this I would like to add a comment on my little books on Bava Mezia and Shas. But I can not because the police have my computer.
There are probably tons of things going on in this chapter in the Avi Ezri -- but the first thing that occurs to me is how this relates to a comment made my my learning partner David Bronson a few years ago.

The basic idea is this.Rashi in Bava Mezia had some comment If A then B therefore if not A then not B. I objected to this because of Aristotelian logic Even if it is true that it is raining it is wet outside but there might be other reasons for it to be wet. Therefore if it is wet that does not mean it is raining. Someone might have turned on their sprinklers.
Then David noticed in laws of sacrifices this same argument came up between Rava and the gemara.

This I wrote down in my notes. But at the time I was not aware of this disagreement between the sages and R Meier. So now it looks like Rava was going like the sages and the Gemara was going like R. Meier.
And from what I can tell that is how Rav Joseph Karo answers the problem in the Rambam himself who on the surface looks like he contradicts himself between law 18 and law 20 in laws of Nedarim chapter 1.
But I was in a Lithuanian Beit Midrash today where they have a copy of Rav Shach's Avi Ezri and from my brief glance I could see that he has a different way of answering for the Rambam.
He makes a distinction beween "hatfasa" התפסה and prohibition. But I still have not had a chance to learn what Rav Shach says thoroughly.

In any case the basic idea is this לא חולין שאוכל לך אסור כחכמים. הלכה י''ח. חולין שאוכל לך מותר כר' מאיר. הלכה כ

There is something in laws of Truma of the Rambam [chapter  1] that I have a hard time with. It comes from a well known statement of Reish Lakish that if one takes the first tithe before he takes truma from sheaves of wheat that have not yet been separated and grounded then the Levi does not have to take truma but only maasar. In that the Rambam is going like the Babylonian Talmud [Abyee], not like the Jerusalem Talmud. The Jerusalem Talmud holds that the Levi gives truma only if the tithe was taken after the crops became obligated. The thing that I find confusing is that in the first case the crops are tevel [obligated after the grinding] and the maasar is not even maasar. So why would the maasar be anything but a present/gift? The tithe was given before the crops even became obligated, so the maasar is not even maasar. In the case of the Jerusalem Talmud, the crops are actual tevel and still there is no obligation to give truma.

These are not really hard questions once you have verses which state that that is just the way it is. But what is odd is the Rambam says the reason in the first case is that the crops have not yet been obligated in truma. How is that a reason? In both cases you have real tevel that is not going to have truma taken from it. So on either Gemara I really have no question. It is rather the reason the Rambam gives that I find hard to understand.

The new idolatry is worship of religious leaders. Israel is so full of this that it is almost impossible to go anywhere without encountering it. This was one of the major reasons I did not want to return to Israel. As you can see in tractate Avoda Zara to go anywhere where there is avoda zara [idolatry] is a problem.
I knew there might be  probvlem but I was not aware of how extensive it is. If only Rav Shach and the Gra had been listened to, this would nopt be an issue. But for some reason even in the Litvak wolrd they are ignored for the most part.

The lowest I.Q. among all university majors

The lowest I.Q. among all university majors is the people that go into social work. And they are the people that decide whether you can keep your children? And interview children to see if they have been hurt by an adult? As in "did so and so hurt you".[That is they ask leading questions to get the children to say what they want to hear.] You must be kidding. social workers ought to be put away in some insane asylum so they can stop hurting people themselves. Asking a social worker to interview kids is like asking a monkey to do the same.
Psychologists are almost as stupid as social workers--but not quite. But they certainly think they are superior beings.

The Hegelian State is not so absurd in my eyes. I think Communism is in its very core based on serious mistake like the Labor Theory of Value--even thought that was accepted as fact in the time of Marx--still it is not true that they value of any thing depends on how much labor went into making it. Rather it depends on how much people want to buy it.

And Hegel's model was in any case meant to help avoid the insane chaos that was the French Revolution.
And what then is up with China?
Dr Michael Huemer and Kelley Ross are against Communism in any and all forms for very good reasons and yet how else can one take control of chaos before it gets out of hand? Anyone who has been to Ukraine knows there is some kind of elements in the population that are simply crimnal and there is  alarge percent. They are not WASPS [White Anglo Saxon Protestants]. And then good elemenst are either in fact Russian DNA or Russia leaning.

In the Talmud in Nazir you have a case around page 32 or so where two people see someone coming. One thinks it is George and the other says it is Simon. The one that said it is George says "if it is Simon I will be a nazirite." The one that says it is Simon says "if it is George I will be  a Nazirite" If it is Simon the first one who thought it is George is a nazirite.

Why is this any different from nidrei zeruzim of other kinds of vow where one really does not intend the vow to actually become obligated?

I always had a kind of conflict between learning fast as I wanted to do{as I saw in a few books] in Shar Yashuv and the fact that Rav Friefeld and his son Moti were always recommending review.

So what I did was this kind of compromise that I would do the actual paragraph of the gemara twice with Rashi and also one time the English translation in the Soncino.

The idea of a sort of minimal review seemed to help me then and later on also when I was in university learning Physics I also had this kind of minimal review approach. That is one time to review the page or paragraph and go on.

This is not exactly the way of Rav Nahman that was to read the words i.e. say them in a whisper or out loud, and go on without review until you reach the end of the book and then review. But neither was it was Rav Freifeld was.


In Shar Yashuv [a Litvak yeshiva that went more or less along the path of the Gra.] They were doing Gemara in a deep way that was different from the Mir where I went later on. In Shar Yashuv the way was kind of what is called in Israel" To calculate the sugia" that is intense analysis ofg the actual words of the Gemara and Tosphot. Later in the Mir and especially with Rav Shmuel Berenbaum I saw a different approach that was based on Rav Haim Soloveichik which was global--and not concentrated on that one page in front of you. I benefited from both approaches but again as I mentioned up above when it came to personal; learning I found this kind of method of review of the paragraph twice and going on to be the thing that worked for me best.