I get the impression that most people do not have an idea about  learning Torah. They see it is only applicable to people that want to use it to make money.

And I think that the fact that people in kollel use Torah to make money adds to this misimpression.

 But it should be obvious that learning Torah is incumbent on every person, and that no one should use it to make money. 

But while I am on the subject, I would like to suggest and offer here my approach. That is- I think people should learn in depth in the morning right when they wake up and learn fast in the afternoon when it is harder to concentrate.  So the morning should be like in the great Litvak yeshivot-- with staying on one page of Gemara for a few weeks. That is either in depth with Reb Chaim of Brisk or Rav Shach or the other great sages of the Litvak world [i.e., Birchat Shmuel, Shaari Yosher of R. Shimon Shkopf etc.] The afternoon for getting through Shas with Tosphot and Maharsha. Also there should be a few sessions in Mathematics and Physics-- to get through fast the basic material. [I mean to get through it,-- and then review.]

Kant's synthesis between empirical knowledge and rational knowledge has been a problem as soon as the ink was dry on the first Critique as was immediately noted by Schulze and Maimon. The answer to their objections I have thought was best answered by Jacob Fries until I noticed what I think is the similar answer given by Reinhold. [I saw this answer in a paper by Peter Sperber]. Schulze had objected to a sort of circularity in Kant [that sense perception works by way of cause and effect. The object outside of oneself causes the perception. But if causality is the only thing that makes perception possible, then it can't be part of perception.][The problem is that without causality, perception is pure delusion] and Salomon Maimon had objected to any possible contact between a priori concepts and empirical senses. The answer is there are concepts that are known immediately without have to go through reasoning process--they are the categories of where, when, how, why, etc. 0000000000000000000-----------------------------------------Kant's stated goal is to see if metaphysics can be put on a firm foundation. In scholastic philosophy of the Middle Ages, there are two parts of metaphysics, part one is of concepts applied to individual things. Part two is of the totality of things that we cannot experience directly. In Kant, there are two separate areas of knowledge-(1) sense, direct experience, and (2) concepts. That first area is called "intuition" from the Latin "perception". Intuition is divided into two parts: (1) sense perception and (2) pure intuition. Pure intuition is universals like redness or whiteness, adjectives that apply to many individual things, and the axioms of geometry. [Axioms like the shortest distance between two points is a straight line is pure intuition (not by observation or a priori).] They are known by direct awareness. The area of concepts part one is where you combine universals or axioms of geometry into concepts by means of rules. [But direct perception cannot tell us anything about rules. I can experience directly a sensation of sight, hearing, taste, or feel, but not rules.] Part two of metaphysics is concepts that exist, but that we cannot know directly. [The bridge from intuition to concepts is by apperception the self. The self (a-perception) is the core of the Kantian system that connects sense with concept.] Without the fact that the self is one united whole we could not know anything, and that self shows us that combining universals by rules is true. So synthetic apriori knowledge is possible. (The self is how Kant bridges between mind and body, and by that Kant reaches his main goal of finding out what part of metaphysics is possible to know, i.e. the part that combines concepts with physical things.) But metaphysics part two is closed because when reason is applied to it, it comes up with self contradictions. But to Leonard Nelson and Kelley Ross, there is such a thing as knowledge that is not by intuition, nor by concepts, but is immediate non intuitive. And it forms the basis of all concepts, even metaphysics in the first part. (Thus, by this, one can come to faith.) For Leonard Nelson thought the borrowing of the twelve categories of Aristotle to combine physical things with concepts was a bit too arbitrary. To Nelson, you need to start with axioms. And how do you know you started with the right axioms? According to Kelley Ross, that is by the process defined by Karl Popper of falsification. You can show concepts to be wrong when they do not correspond to reality.--

Kidushin page 9

 I have been puzzled about a Rambam that says if one writes a document of marriage and it is given to a messenger of the woman, then it must be written with the agreement of the messenger. The Magid Mishna brings there [Laws of Marriage chapter 3-law 18] that the Ramban disagrees with this and says it has to be written with the knowledge and agreement of the woman. This is just like the fact that  a husband  can not say, ''Tell so and so to write a divorce doc and give it to my wife.'' The Ramban is bringing this from a Gemara in Kidushin page 9 that says a doc of marriage has to be written with the knowledge of the woman. [ That is an argument there, but this is the agreed upon conclusion.] What is the puzzle about this to me is the general law, ''Words are not given over to a messenger.''  That means one can appoint a messenger to do things, but not to say things. And for a divorce doc  to be for a particular woman requires the husband to say so. But this in itself is the source of my confusion. Why is it that a scribe could not write a doc of divorce for a particular man and wife?  If we say a scribe  is ok to write the doc, then why should he have to hear it from the husband. If we say the verse says that the husband himself has to write it, then why should a scribe be ok-- even if the husband tells him to write it?

 The sages of the Gemara [Talmud] said that Gog and Magog [Armageddon] would come three times against Israel and that at the third time they will reach Yerushalaim [Jerusalem]. That is based on Yechezkel [Ezekiel] chapters 38 and 39. Then in the next chapters, Yechezkel [Ezekiel] goes into the dimension and building  of the third temple. Now it is clear that Russia, China and Iran are aligned against Israel. So even if Israel would be able to finish off Hamas, that would do nothing to take care of the larger threats. [That is, even if Israel would have any specific targets inside of Gaza. But there is no such thing. The entire population is determined to destroy Israel. There is no specific target.] So what ought to do is to learn Gemara, Rashi and Tosphot every day as the sages said: ''What should one do to be saved from Armageddon--learn Torah.'' [But to learn Torah as a mitzvah means not to take money for doing so. To get paid for learning negates the value.] [And I might add here my basic approach to learning Torah. It is divided into in depth learning in the morning and includes the Avi Ezri of Rav Shach, Mathematics, and Physics. The afternoon or evening is for fast learning, I.E., to get through the Talmud with Rashi, Tosphot, Maharsha, and then the Yerushalmi, plus getting through the basic math and physics, Algebraic Topology, Quantum Field Theory, String Theory. There should also be a few hours for exercise.][string theory is important as the only viable explanation of gravity. To see what i mean, take a look at Feynman's papers on Quantum Gravity showing that it is not renormalizable.]

[People are too discouraged from the hard subjects because of lack of faith in God. They ought to believe that by saying the words and going on, that they will eventually understand. This is like the same way trust in God works in other areas where one does a minimum amount of effort and trust God to do the rest.]

 There is a sort of Achilles heel in Breslov in that in spite of the tremendous advice of Rav Nahman, there is a kind of tendency for it to take people away from straight Torah. The advice really works best in a context of a place that is devoted to learning Gemara.--i.e. a regular Litvak yeshiva.  This is hinted at in a letter Rav Nahman wrote to his group in Breslov מאסתי בישיבת ברסלב ''I have become disgusted with Yeshivat Breslov'', -Even though the intension of the letter was to say that he was upset with the town and would no longer dwell there, still there is a hint in that letter.

In the Le.M [Lekutai Moharan] Rav Nachman explains that wisdom tricks people. [There is such a thing a being too smart.]]

Rav Nachman of Breslov said the trait of wisdom spread out [like all the other ten sephirot] until God established a limit for it. You can see this idea in other places in the Le.M [Lekutai Moharan] where R' Nachman explains that wisdom tricks people. [''The main thing is to be simple and straight, for too much smarts tricks a person..]] You can see this same idea in Kant where he wants to expand the role of reason into synthetic a priori [ i.e., what other philosophers call ''universals;;]--but he does place a limit on this role of reason. The limit is that it is applicable only in the realm of possible experience.  [The way to see this is to think of a computer. A bathtub full of computer chips is not a computer. To have knowledge of the real world, one's own computer chips--his way of sensing time space color etc. have to be ordered and structured.[Space and time are the forms of intuition aka sense perception. They are not concepts of reason.] But we do not have sense perception outside of our 3-d world.]

 My basic idea of what to do in these horrific times is to learn Torah. But I should add that I have a very limited idea of what ''Torah'' is--that is only the actual Oral and Written Law. This is like the Rambam wrote, ''Just like one can  not add nor subtract from the Written Law, so one cannot add nor subtract from the Oral Law.''-which is only the actual set of books written down by the Tenaim and Amoraim [Sages of the Talmud and Mishna]. After them, there is no authentic tradition. [The idea here is that just like if one would come along today and claim to prophecy, no one would or should believe him or her because we already have the prophets, and that age is finished. So it is with the Oral Law, that age is finished. So no one could come along after the finishing of the Talmud and claim they found a lost book of the Oral Law, nor make up his own ideas in Torah and call them the Oral Law.]

[Since learning Torah is equal to all the other mitzvot [and out weighs them as shown in Nefesh Hachaim vol 4], thus one ought to take as an obligation on oneself to get through the entire oral and written law, Tenach, the two Talmuds [with Rashi, Tophot and corresponding commentaries], and all the midrashim. Also to have an in depth session in the AVI EZRI of Rav Shach, Mathematics and Physics.]