Similarly the argument that people like the fact that their property is taken from them to give to the welfare takers does not mean that they agree with their property being stolen from them to support parasites.

The fact that the government does some crime does not mean that the people under it agree or want that.  When the lands of England were enclosed by the ruling class, the peasants did not rebel. But that does not mean they liked the fact that their lands were taken from them. Similarly the argument that people like the fact that their property is taken from them to give to the welfare takers does not mean that they agree with their property being stolen from them to support parasites. 

On the way to the sea this morning it occurred the question how does Tosphot in Rosh Hashana 13a deal with Rabah? אין כוח ביד עכו''ם להפקיע מידי תרומות ומעשרות "A gentile does not have the ability to take away the obligation of truma and tithes." I mean to say this. The Gemara asks "How could Israel bring the Omer when they came into the Land of Canaan? was not the grain the produce of the gentiles?" And right there Tosphot asks from Avoda Zara 23b that the land of Israel was already in the possession of Abraham from the time it was promised to him. And Tosphot answers that the gentiles had a portion in what they sowed. So my question is both on the Gemara and also on Tosphot. Why not simply answer that Rabah was right!  אין כוח ביד עכו''ם להפקיע מידי תרומות ומעשרות "A gentile does not have the ability to take away the obligation of truma and tithes."

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 How does תוספות in ראש השנה י''ג ע''ב deal with רבה who holds אין כוח ביד עכו''ם להפקיע מידי תרומות ומעשרות "A gentile does not have the ability to take away the obligation of תרומה and מעשרות." I mean to say this. The גמרא asks "How could Israel bring the עומר when they came into the Land of Canaan? was not the grain the produce of the gentiles?" And right there תוספות asks from עבודה זרה דף כ''ג ע''ב that the land of Israel was already in the possession of Abraham from the time it was promised to him. And תוספות answers that the gentiles had a portion in what they sowed. So my question is both on the גמרא and also on תוספות. Why not simply answer that רבה was right!  אין כוח ביד עכו''ם להפקיע מידי תרומות ומעשרות "_______________________________________________________________________

כיצד מתמודד תוספות בראש השנה י''ג ע''ב עם רבה שמחזיק שאין כוח ביד עכו''ם להפקיע מידי תרומות ומעשרות. אני מתכוון לומר את זה. הגמרא שואלת "איך ישראל יכולה הייתה להביא את העומר בבואם לארץ כנען? האם התבואה לא הייתה תוצרת הגויים?" ושם תוספות שואלים מעבודה זרה דף כ''ג ע''ב שארץ ישראל כבר הייתה ברשותו של אברהם מרגע שהובטחה לו. ותוספות עונה שלגויים היה חלק במה שזרעו. אז השאלה שלי היא גם על הגמרא וגם על תוספות. למה לא פשוט לענות שדווקא רבה צדק! אין כוח ביד עכו''ם להפקיע מידי תרומות ומעשרות?

 Rav Nahman brings in the LeM that when one wants to come into holiness there stands at the entrance a religious person to block the way. [I forget off hand which chapter that is in]. So religious people often are enemies of holiness and serving God. I have seen this much. Religious people most often do not care about God at all and rather care about their social group. Some stupid cult or other.

 In accounts of the expulsion of Jews from Spain is left out the war that  was going in between Muslims and Christians. I noticed this in an account of the events from a Jewish perspective. So my question is --as would be natural to ask- "How much were Jews helping the Muslims?" I do not know. But if the answer is a lot,-- then it would be understandable why Isabella and Ferdinand did not want a enemy in their borders.

Today Jews consider Christianity as idolatry, and Islam as basically OK. So I wonder if this attitude had not been around at that time also?

[The very great anger of Jews towards Christianity is apparent even today in the accounts of the expulsion from Spain. And I can see why. The major port of entry for many Jews was Morocco. But the experience of Jews there was often  horrific.] 

 Even when one wants to keep Torah, the obstacle is always the religious authorities who are wicked. This problem is mentioned in the Gemara, but mostly appears in the LeM of Rav Nahman.[vol I8,12,28, 61, vol II 1, 5, 8] The issue is that there is a sort of entry of the Dark Side into the world of Torah.; such that anyone who wants to keep Torah must  encounter these Torah scholars that are demons. Far be it from me to ask why this is the case, but it does imply a sort of care and caution when one tries to keep Torah not be be seduced by the Dark Side.

Since is is hard to tell the difference between authentic Tora and Torah of the evil realm, thus avoiding the religious is the best approach.

Written Law and Oral Law, Physics, Metaphysics

To learn the entire Written Law and Oral Law, Physics, Metaphysics is the basic approach of Pakuda and Maimonides. That is the Old Testament, the two Talmuds, the books of Aristotle named the Metaphysics. But the Physics I would have to say must refer to Physics today. Even the Metaphysics of Aristotle I would have to say refers to the subject matter. [i.e., includes Plato and Plotinus. I would have to add Kant and Leonard Nelson.] 

[The way I suggest to finish the two Talmuds is with Rashi, Tosphot and Maharsha. That should be the fast session. For the the in-depth session I suggest to concentrate on individual sugias with the the Avi Ezri of Rav Shach.]

[Certainly the Ramban/Nahmanides and many of the other rishonim would disagree with the importance of learning Physics and Metaphysics. Still I have adopted this approach of Ibn Pakuda and the Rambam. It makes the most sense to me.] 

“I CAN NO LONGER RECOMMEND THE VACCINE TO ANY INDIVIDUAL”

 https://www.brighteon.com/d6fab6d3-24b8-4f1e-9bc7-9ab1c1134593