29.12.19
A lot depends on how dedicated to learning Torah one is,
A major attraction of the Litvak path is family values. Does it actually work? I would have to say it does to some degree. A lot depends on how dedicated to learning Torah one is, and how much one's wife is. If you start out with the basic idea to learn Torah and to trust in God to make ends meet, then certainly the Litvak path works well. But if you start with wavering, then it is like a top spinning around. You know when it will fall because that is when it starts to waver.
I do include math and Physics in the category of learning Torah however.
But most secular subjects outside of these two I consider Bitul Torah. Some secular subject however I think are OK to learn because of Parnasa/[making a living] like medicine.
The terms "bitul Torah" refer to the fact that one is obligated to learn Torah whenever he has time. It matters not if one is smart or not or even understands what one is learning. ''Bitul'' means literally ''nullification.'' This is a lot more serious than the idea that one is obligated to learn Torah. It makes not learning [when one can] into a sin.
How I encountered this idea was in a small book "Binyn Olam" that I saw in my first year in Shar Yashuv. And I still hold by this idea strongly except that I expand the definition of learning Torah to include Math, Physics and Metaphysics of Aristotle.
Not that I am able to learn much myself. Rather my intention here is simply to set the record straight about what the Torah is all about.
The disciple of the Gra, Rav Haim of Voloshin wrote a small book about this important subject also.
So what I suggest is to go through the two Talmuds with Tosphot and Maharsha and the commentaries on the Yerushalmi [Pnei Moshe, Karban HaEda.] Plus Math and Physics. But since neither math nor physics has an official set then you simply have to get through the basic subjects with whatever books most make sense to you. That would be String Theory, and Algebra. [Algebra nowadays is divided into different parts. There is Abstract Algebra, Geometric Algebra and Topological Algebra.
[So I am not thinking of math and physics as just for parnasa [making a living] but rather a regular part of learning Torah. This is not something you see in most Musar books. Rather I mainly got this idea from the very first and most important Musar book the Obligations of the Heart. Part III Behina. where he goes into the different aspects one should study about God's wisdom. There he talks about many aspects of creation. And then goes into the spiritual aspects of creation--so we see they are different. In any case this is more clear in other rishonim.
I do include math and Physics in the category of learning Torah however.
But most secular subjects outside of these two I consider Bitul Torah. Some secular subject however I think are OK to learn because of Parnasa/[making a living] like medicine.
The terms "bitul Torah" refer to the fact that one is obligated to learn Torah whenever he has time. It matters not if one is smart or not or even understands what one is learning. ''Bitul'' means literally ''nullification.'' This is a lot more serious than the idea that one is obligated to learn Torah. It makes not learning [when one can] into a sin.
How I encountered this idea was in a small book "Binyn Olam" that I saw in my first year in Shar Yashuv. And I still hold by this idea strongly except that I expand the definition of learning Torah to include Math, Physics and Metaphysics of Aristotle.
Not that I am able to learn much myself. Rather my intention here is simply to set the record straight about what the Torah is all about.
The disciple of the Gra, Rav Haim of Voloshin wrote a small book about this important subject also.
So what I suggest is to go through the two Talmuds with Tosphot and Maharsha and the commentaries on the Yerushalmi [Pnei Moshe, Karban HaEda.] Plus Math and Physics. But since neither math nor physics has an official set then you simply have to get through the basic subjects with whatever books most make sense to you. That would be String Theory, and Algebra. [Algebra nowadays is divided into different parts. There is Abstract Algebra, Geometric Algebra and Topological Algebra.
[So I am not thinking of math and physics as just for parnasa [making a living] but rather a regular part of learning Torah. This is not something you see in most Musar books. Rather I mainly got this idea from the very first and most important Musar book the Obligations of the Heart. Part III Behina. where he goes into the different aspects one should study about God's wisdom. There he talks about many aspects of creation. And then goes into the spiritual aspects of creation--so we see they are different. In any case this is more clear in other rishonim.
With Kant and Leonard Nelson there is one answer why discovering the right path is so hard.
With Kant and Leonard Nelson there is one answer why discovering the right path is so hard. It is because any area outside of conditions of experience falls into a category of knowledge that he calls the dinge an sich where reason can not venture into. And when it does it ends up contradicting itself.
This seems to limit any possibility of coming to Truth, However-Hegel and Rav Nahman of Breslov both provide a template why there are diverging paths towards truth and virtue. To Rav Nahman [who I assume was not under the excommunication of the Gra as you can see if you look up the actual language) said the reason that true tzadikim differ is to make free will possible. See LeM I chapters 4 and 5. To Hegel there is a slow progress through time towards truth, (the absolute idea). He means this: the dialectic of Soctrates was not just a way for him to get to the truth. It is the path towards truth in all human history.
But with Hegel it is not the same as saying you just pick up what is right in one system and what is right in another. Rather there is an organic process inside any one consistent system in the first place that leads towards the other and that process goes on with the other until both come to a higher synthesis.
That does not however refer to the need to fight evil. One should not use either idea as a reason not to fight evil. Rav Nahman specifically talks about "disagreement among tzadikim (saints)".
This seems to limit any possibility of coming to Truth, However-Hegel and Rav Nahman of Breslov both provide a template why there are diverging paths towards truth and virtue. To Rav Nahman [who I assume was not under the excommunication of the Gra as you can see if you look up the actual language) said the reason that true tzadikim differ is to make free will possible. See LeM I chapters 4 and 5. To Hegel there is a slow progress through time towards truth, (the absolute idea). He means this: the dialectic of Soctrates was not just a way for him to get to the truth. It is the path towards truth in all human history.
But with Hegel it is not the same as saying you just pick up what is right in one system and what is right in another. Rather there is an organic process inside any one consistent system in the first place that leads towards the other and that process goes on with the other until both come to a higher synthesis.
That does not however refer to the need to fight evil. One should not use either idea as a reason not to fight evil. Rav Nahman specifically talks about "disagreement among tzadikim (saints)".
28.12.19
There is a valid reason to listen to the Gra
There is a valid reason to listen to the Gra in so far as his signature on the Herem (letter of excommunication) was based on facts. It certainly was not mistaken. But even if a sage makes an excommunication that is because of false assumptions, the herem is still valid.
The reason I say this is because I ask from where does the force of a Herem (excommunication) come from? Nedarim (vows). {I say that because of the regular commentaries on the Rambam.} And what is the law of a vow? It is if one says, "My bread is a sacrifice to you," that is valid, and has legal standing. That bread is in fact forbidden to the other person. It makes no difference why the person said it in the first place. And this is not a decrees from the scribes. It is a Torah law.
[In fact I wish I could follow more of the advice of the Gra-especially about learning Torah and trust in God. But in whatever I can manage to listen to his amazing ideas, I am happy.]
The reason I say this is because I ask from where does the force of a Herem (excommunication) come from? Nedarim (vows). {I say that because of the regular commentaries on the Rambam.} And what is the law of a vow? It is if one says, "My bread is a sacrifice to you," that is valid, and has legal standing. That bread is in fact forbidden to the other person. It makes no difference why the person said it in the first place. And this is not a decrees from the scribes. It is a Torah law.
[In fact I wish I could follow more of the advice of the Gra-especially about learning Torah and trust in God. But in whatever I can manage to listen to his amazing ideas, I am happy.]
27.12.19
"Spirit of Torah"
To get the "Spirit of Torah" it is necessary to learn in a Litvak yeshiva. But furthermore. It tends to instill a certain faith in the sages of the Mishna and the Rishonim [mediaeval authorities]. That is: when I was in Shar Yashuv and learning with Naphtali Yeager [the son in law of the rosh yeshiva who eventually became the rosh yeshiva himself], that was when I discovered the depths of Torah.
[Mainly by deep study of Tosphot].
But to my way of thinking this does not exclude some secular subjects. I feel the natural sciences plus metaphysics would have to be included in the category of learning Torah. This is based on Saadia Gaon and the later Rishonim. However when I was in the Mir secular subjects were more or less frowned upon.
I admire people that do sit and learn Torah all day, but I just was not able to do so myself.
However it is odd that the signature of the Gra on the letter of excommunication is ignored to a large degree even in Litvak yeshivas were you would expect it to make a difference.
[Mainly by deep study of Tosphot].
But to my way of thinking this does not exclude some secular subjects. I feel the natural sciences plus metaphysics would have to be included in the category of learning Torah. This is based on Saadia Gaon and the later Rishonim. However when I was in the Mir secular subjects were more or less frowned upon.
I admire people that do sit and learn Torah all day, but I just was not able to do so myself.
However it is odd that the signature of the Gra on the letter of excommunication is ignored to a large degree even in Litvak yeshivas were you would expect it to make a difference.
26.12.19
The signature of the Gra on the letter of excommunication
The signature of the Gra on the letter of excommunication for some reason is ignored.This is curious since it certainly has legal validity. And the fact is the spirit of Torah really resides solely in the Litvak Yeshiva environment. So to come to Torah in an authentic way really requires a walk in the Litvak path based on the Gra. And the peak -the Mount Everest-of the Litvak yeshiva world is Ponovitch -based on Rav Shach. But to some degree, most Litvak yeshivas can impart that authentic Torah experience.
The idea here is that to come to Torah in an authentic way really requires a group. One might learn Torah alone, but to get to that inner spirit requires a Litvak Yeshiva.
I am myself not in any kind of Litvak environment (that is my fault). But once I found my muse when I was in two: Shar Yashuv and the Mir of NY.
The idea here is rather simple. It is the super-organism that Howard Bloom talks about. What makes a Litvak place unique is the set of values that it is based on --straight Torah.
But further--for the spirit of Torah there is a need for the group or institution to be consciously based on the Gra.
[I might add here that a "Herem" excommunication comes from the law of nederim/oaths in which one can forbid his object to another person. Thus a Herem also has that power. --if it is done by someone who can do it. And there is no doubt that the Gra had sufficient Torah knowledge to give him authority to establish a herem.]
The laws about Herem are not in the Gemara itself directly related to Nedarim. They are simply assumed to be valid. Rather the reason that I say they are connected to Nedarim is the achronim say that is from where herem gets its legal validity.
One important aspect of the herem is that it is not "Niduy" rebuke. Rebuke is a lesser form of herem. Herem itself is more restricting.
The idea here is that to come to Torah in an authentic way really requires a group. One might learn Torah alone, but to get to that inner spirit requires a Litvak Yeshiva.
I am myself not in any kind of Litvak environment (that is my fault). But once I found my muse when I was in two: Shar Yashuv and the Mir of NY.
The idea here is rather simple. It is the super-organism that Howard Bloom talks about. What makes a Litvak place unique is the set of values that it is based on --straight Torah.
But further--for the spirit of Torah there is a need for the group or institution to be consciously based on the Gra.
[I might add here that a "Herem" excommunication comes from the law of nederim/oaths in which one can forbid his object to another person. Thus a Herem also has that power. --if it is done by someone who can do it. And there is no doubt that the Gra had sufficient Torah knowledge to give him authority to establish a herem.]
The laws about Herem are not in the Gemara itself directly related to Nedarim. They are simply assumed to be valid. Rather the reason that I say they are connected to Nedarim is the achronim say that is from where herem gets its legal validity.
One important aspect of the herem is that it is not "Niduy" rebuke. Rebuke is a lesser form of herem. Herem itself is more restricting.
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