The unpatriotic academia has been putting down anything that even slightly has a hint of American patriotism. Robert E Lee was a patriot to the USA but also of his state of Virginia. When there was a conflict he choose Virginia--so as not to be fighting against his own flesh and blood. Nowadays the ties that once bound Americans together are gone as a result of this constant attack against the USA within Academia.

See the paper by Robert Hanna that shows an example of sheer pure hatred of the USA has been a part of academia for about 70 years. [https://againstprofphil.org/2020/10/05/how-not-to-live-a-double-life-the-ballad-of-donald-kalish-and-angela-davis/]

 x37 F minor mp3  x37 midi format  [x37 nwc]

 

I ought to mention that I see he has great points which are worthy of bringing up but my approach is simply that in the Torah there is private property as we see in Bava Kama, Bava Mezia and Bava Batra and so for me that is the end of the conversation.

 Rav Shach noticed an argument between Old Tosphot ([תוספות ישנים] )and the regular Tosphot plus Rambam that most people have not noticed. [Old Tosphot is the version of Tosphot before the final editing.]

In a  case of מוציא שם רע (slander) a נערה מאורסה [engaged girl from 12-12.5 ] that has had sex with someone other than her husband gets stoned at the entrance of her father's home. [That is engagement makes her married. "Kidushin" what makes her engaged, and the Hupa is when she comes into her husband's domain;--but she is still married at the engagement. Nowadays, engagement is just an official agreement to get married. That is different from "kidushin".]

But there is also a case of a engaged girl that gets stoned regularly, not at the door of her father's home.

That is when she did not fool him. That is she might let's say have committed adultery when engaged, but after that told her husband and still witnesses come. So there is regular stoning, not at her father's home.

The difference we know from Tosphot [תוספות ישנים] is if she fooled him. [Based on Rav Shila in Ketuboth pages 45 to 46.] That is,--lets says she had sex before the Chupa and then goes through with the Chupa without telling him. Or there was Chupa and she had sex and then sleeps with her husband after that. In these cases to Tosphot she fooled him so she gets stoned at her father's home.

But in Mishna Torah [Laws of forbidden relations chapter 3. Halacha 8 and halacha 10] there are the exact same situations except the difference between regular stoning and stoning at her father's house is if the later case is מוציא שם רע [slander]. That is her husband calls to witnesses and askes them to testify for him.

x35  D minor mp3

Rav Yaakov Emden and the Zohar.

 Rav Yaakov Emden was the beginning of looking at the Zohar in a way that would precede academia.

He decided that some parts were probably authentic documents from ancient sources like ספרא דצניעותא.

Besides that, it is mostly midrashim translated into Aramaic, and has a basic idea that is taking one word to mean the shechina and another word to mean tiferet. It also takes plenty of previous mystics of the Middle Ages [like the Ramban himself]  and translates them into Aramaic,

I did not find all that terribly inspiring. I have to add that the mystic tradition never started with the Zohar, but rather with Sefer Yezira, and there were plenty of mystics around in the Middle Ages way before the Zohar. [e.g the Ramban.]

But I would not think to spend time on it because of the phrase עם כל דא a medieval innovation of how to say "although" instead of the regular אף על פי. [How can an invention of the Middle Ages be in a book by R. Shimon ben Yochai? Answer: It is not. The book was written during the Middle Ages. The "Im kol da" is the smoking gun that shows when it was written.

So it is not from R. Shimon Ben Yochai.

[In short, the original events were thus.-- Isaac from Acco was in Spain, and met up with Moshe De'Leon and asked him about the Zohar. Moshe had been selling it page by page claiming it was from an ancient manuscript. So Isaac asked him about this, and said that people were claiming that there is no original. Moshe swore, "May G-d strike me down if I do not have an original manuscript, and I will show you when you come to my home." They had met up in a different city. On the way to his city Moshe de'Leon, in fact, was struck down, but Isaac continued and got to his home where his widow was. He offered to her a large sum of money just to see the original manuscript. She said, "There is no such thing. Rather he (Moshe DeLeon) was writing it from his head."]

The problem with Torah scholars that are demons as brought in the LeM of Rav Nahman is that once you know about the existence of these demons, it becomes hard to know where to find and learn true authentic Torah.

For that reason it occurs to me that it would be  a good idea to an authentic Litvak yeshiva in every city so that at least people could have an idea of what the Torah actual teaches- even if it is hard to keep everything.

The problem simply is that the Sitra achra has gotten mixed up with authentic Torah.  

However these so called "kollels" do not count. The problem with kollel is using Torah to make money simply is not legitimate. And the proof is in the pudding. But that is not teh only trouble. So some reason the entire religious world got to be so infiltrated by the Dark Side that there is almost no mitzvah one can do that counts. I mean to say for example an Etrog of the Sitra Achra or idolatry one does not fulfil the obligation of Etrog since  any object of idolatry has to be crushed up and destroyed. And since an Etrog requires a size, an etrog of the Sitra achra does not fulfill the mitzvah.

So even before you could have any yeshiva that is legitimate you would have to start listening to the Gra in the first place and his signature on teh letter of excommunication. 

[In the LeM vol I sec. 12 it seems the main thing about Torah scholars that are demons is the "shelo Lishma" aspect. [I.e., they learn Torah for money or honor. But I have avoided mentioning that because sometimes you can have a person in kollel who is learning Torah for its own sake but still just to survive has to accept money. He is not using Torah to make money but rather accepting charity as being the only way he can manage to continue learning Torah.  So the distinction between and authentic Torah scholar and a Torah scholar who is a demon is not at all that clear or easy to see. The best rule of thumb is to go by the Gra. Even though there might be exceptions even when people are following the path of the Gra, still that is the best indication of one learning Torah for its own sake.]