Even though there is a lot of great insights and advice in the books of Rav Nahman, still there area few areas where there is a problem. The idea of "graves of the righteous" seems to be problematic.

 Even though there is a lot of great insights and advice in the books of Rav Nahman, still there area few areas where there is a problem. The idea of "graves of the righteous" seems to be problematic. See the Nefesh Hachaim of Rav Chaim of Voloshin [a major disciple of the Gra] that one that intends to tie his soul with even the greatest of saints is doing idolatry. 

There is some aspect of "being connected with the soul of a tzadik" that is a problem. And even more so the soul of a saint who has died.

The reason is there is a sort of "kelipa" [force of uncleanliness] that is attached to people that have died. {Normally this is called the "angel of death".} So we hope the souls of our loved ones who have passed on have found a better world to exist in. But in this world, there is a sort of uncleanliness that is attached to the dead. You might take a look at the Book of Numbers to see this and also in the Mishna Seder Taharot, tractates Kelim and Tents. 

On the other hand there is plenty of advice in the books of Rav Nahman that I find to be indispensable. sine qua non. [Private talking with God, method of learning, etc.] 

To Ibn Pakuda and the Rambam there is an aspect of math and physics which come under the category of "Learning Torah."

 To me it seems that the IUT Inter- Universal Teichmuller Theory and also the Scholze Langland's Program connection between Geometry and Algebra are important advances.  But I do not have anything to say about either since I am involved in trying to study both.  [That is even though recently I decided to quit the study of the Langland's program in order to have a bit more time to look into IUT.

Why is this important? u might ask. Answer: To Ibn Pakuda and the Rambam there is an aspect of math and physics which come under the category of "Learning Torah."

This is seen in Chovot Levavot Gate of Behina chapter 3, and in the Mishna Torah concerning the idea of dividing one's learning time into three parts. And right there the Rambam says "the things called Pardes [ field of fruit trees] are included in Gemara" and he defined "Pardes" in the first four chapters of Mishna Torah as Physics and Metaphysics. There however, it is possible to mistake his intension. But In the Guide for the Perplexed his intension is much more clear.

[I am starting to see that Shinichi Mochizuki's IUT is built on a lot of previous results that I need to work through.]]

a decree that is not accepted by all Israel has not validity

Ezra made a decree not to give the first tithe to the tribe of Levi (but rather to the kohanim priests) because they did not come with him to Jerusalem. This decree was ignored as there are plenty of places in the Gemara where maasar [tithe] was given to a Levi. That includes the famous event of Rabban Gamliel and his friends were on a ship and he separated the first tithe to give to R. Yehoshua who was a Levi.

This fits well with the law stated in the Gemara that a decree that is not accepted by all Israel has not validity. Even is so even though at first it was thought that the decree was accepted, and then the courts went out and checked and saw that people did not in fact accept it.

The implication for us nowadays is that we ought to concentrate on keeping the laws of the Torah which are divine, and be aware that much of what people think are obligatory decrees from the later sages are no longer applicable since most of Israel do not abide by them.  [That is the case even though the religious imagine that only they are Israel and everyone else is a goy.]

But even though Forward to Kant looks like a very good development, still I would be more happy if Hegel was included

 There is a movement in Philosophy to get back to basics. Back to Kant. Or "Forward to Kant" as Robert Hanna puts it. Very different from the Post Kantians. But also not taking Fries and Leonard Nelson into account. But at least the destitute Analytic Philosophy about words is over. The sooner the better.

Still there is still the tendency to see Kant as being all about the human mind, not about access to the ground of Being-as a way to get beyond us humans into what is actually the basis of actual reality.

But even though Forward to Kant looks like a very good development, still I would be more happy if Hegel was included. (And why is it that there are no more Right Hegelians? To me this looks odd since the simple reading of Hegel I think is a kind of modification of Plotinus.

the vaccine is concerned I think it intends to reduce world population

 As far as the vaccine is concerned I think it intends to reduce world population from seven billion to five billion. And probably much lower. I do not see it (or them) as having any medical value at all. All Covid is is a mild cold. And the vaccines do nothing to reduce it except to make people sick from the vaccine.

Gemara in Zevachim pg 6a. גמרא בזבחים ו ע''א.

 There seems to be some sort of inherent difficulty in the We say the inheritors of a sacrificial animal can do exchange only if they own it. But they can not own it in its monetary value because we know the flour offering can only be brought if it is owned by one person and not two, and the inheritors can bring the flour offering that they have inherited. So we say they own the sacrifice only in so far as forgiveness of sin. This looks like the opinion ''light sacrifices are the money of Heaven.'' But the Gemara also brings the same kind of verse for the second tithe and there the inheritors can do "hilul" to have the value of the tithe settle on money, and that has to be because of a special verse that includes them, but not because they own it in terms of forgiveness of sin.

[This is a question that Rav Shach asks on the Raavad but it seems to fall on the Gemara itself.]

The only answer I can see is maasar sheni is secular while light sacrifices are the money of Heaven.

_________________________________________________________________________________

 There seems to be some sort of inherent difficulty in the גמרא in זבחים ו ע''א. We say the יורשים of a בהמה המקודשת לשם קרבן can do תמורה only if they own it. But they can not own it in its monetary value because we know the מנחה can only be brought if it is owned by one person and not two, and the inheritors can bring the flour offering that they have inherited. So we say they own the קרבן only in כפרה. This looks like the opinionקדשים קלים הם ממון גבוה.'' But the גמרא also brings the same kind of verse גאול יגאל for the מעשר שני and there the יורשים can do "חילול" to have the value of the tithe settle on money, and that has to be because of a special verse המיר ימיר  that includes them, but not because they own it in terms of כפרה. This is a question that רב שך asks on the ראב''ד but it seems to fall on the גמרא itself. The only answer I can see is מעשר שני is ממון הדיוט  while קדשים קלים ממון גבוה.

נראה שיש איזה קושי מובנה בגמרא בזבחים ו ע''א. אנחנו אומרים שהיורשים של בהמה המקודשת לשם קרבן יכולים לעשות תמורה רק אם הם הבעלים שלה. אבל הם לא יכולים להחזיק אותו בערכו הכספי כי אנחנו יודעים שאפשר להביא את המנחה רק אם הוא בבעלותו של אדם אחד ולא שניים, והיורשים יכולים להביא את מנחת הקמח שהם ירשו. אז אנחנו אומרים שהם הבעלים של הקרבן רק בכפרה. זה נראה כמו הדעה שקדשים קלים הם ממון גבוה. אבל הגמרא מביא גם את אותו סוג של פסוק גאול יגאל עבור מעשר שני ושם היורשים יכולים לעשות חילול [כדי שערך המעשר ייקבע בכסף], וזה חייב להיות בגלל פסוק מיוחד המיר ימיר שכולל אותם, אבל לא בגלל שהם הבעלים שלו מבחינת כפרה. זו שאלה שרב שך שואל על הרב''ד, אבל נראה שהיא נופלת על הגמרא עצמו. התשובה היחידה שאני יכול לראות היא מעשר שני זה ממון הדיוט בעוד קדשים קלים ממון גבוה.

Ukraine-Russia

 There is some aspect of the Ukraine-Russia subject that is inherently ambiguous.

When I first got to the Ukraine I was more than shocked to discover that no one was happy about the fall of the USSR. No one. They may have not liked totalitarianism [which the USSR was], but they liked chaos even less. The West however turned a deaf ear to the attempts of the Ukraine to join the West. Probably because of the well known tendencies. Even after being there for some period [that I think was long enough for me to gain some familiarity with the situation], I still have little idea of what the West should do. And besides that, as David Bronson [my learning partner] mentioned to me once, it seems that Russia is becoming more of a  bastion of Western Values even more than the USA. 

But still it is hard to know, since the political part of Ukraine still openly is trying to integrate with Europe and the USA.

One thing is clear, the people and the politics are two very different things. 

The situation in most Ukrainian cities was such that after the USSR, and you asked people when was better, they almost always said things were better in the time of the USSR. But like the time of the civil war of the Whites against the Reds, neighbors would kill each other when they thought their neighbor was on the other side. {I knew the people this happened to.} So even if people would prefer to be back to the way things were during the USSR, they dare not say so openly. --Except to someone like me that they knew would not tell their neighbors about their feelings. There however were exceptions--people that told me if Russia would show up there, they would take a rifle and shoot them.

So what you have is a sort of Hidden Civil War--hidden because it is unknown and hidden from public view. And the Russians were well aware of this from at least back to around 2012.