the command of the Torah is to conquer the land of Israel from the Canaanites

I To the Rambam [Maimonidess], the command of the Torah is to conquer the land of Israel from the Canaanites. To the Ramban/Nahmanidess the command is to live in Israel. However the Rambam agrees that one should live in Israel. I admit I have never been able to figure out the approach of the Rambam. How could it possibly make any sense to conquer Israel and the move somewhere else? But where does one go to get clarity about the Rambam except to Reb Chaim of Brisk and that whole school of thought that started with him up until Rav Shach. And so far I have not seen anything that could bring me clarity about the Rambam.   

[And where is Israel? The boundaries are stated in Torah. And yet right then and there, the children of Gad and Reuben decided to live outside of those borders--and Moses agreed with them!! I imagine that this must be the reason for the Rambam. If it would be a command of the Torah to live in Israel, why did Moses not tell them to do so. Why did Moses agree that after they would help to conquer Israel, then they could live on the other side of the Jordan river? It must be that that was okay.--but you could  answer this that the borders of Israel  promised to Abraham extend from the Nile to the Euphrates River. 

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 To the רמב''ם, the command of the תורה is to conquer the land of ישראל from the Canaanites. To the רמב''ן the command is to live in ישראל. However the רמב''ם agrees that one should live in ישראל. I admit I have never been able to figure out the approach of the רמב''ם. How could it possibly make any sense to conquer ישראל and the move somewhere else? 

And where is ישראל? The boundaries are stated in תורה. And yet right then and there, the בני גד ובני ראובן decided to live outside of those borders, and משה agreed with them.  This must be the reason for the רמב''ם. If it would be a command of the תורה to live in ישראל, why did משה not  tell them to do so. Why did משה agree that after they would help to conquer ישראל, then they could live on the other side of the Jordan river? It must be that that was okay. But you could  answer this that the borders of ישראל  promised to אברהם extend from the Nile to the Euphrates River. however the borders of ancient israel did not extend that far. 

לרמב''ם, מצוות התורה היא לכבוש את ארץ ישראל מידי הכנענים. לרמב''ן הציווי הוא לגור בישראל. אולם הרמב''ם מסכים שצריך לגור בישראל. אני מודה שמעולם לא הצלחתי להבין את גישתו של הרמב''ם. איך זה יכול להיות הגיוני לכבוש את ישראל ואז ללכת למקום אחר? ויש לתרץ את זאת. איפה ישראל? הגבולות מצוינים בתורה. ובכל זאת, באותו רגע, החליטו בני גד ובני ראובן לחיות מחוץ לגבולות אלה, ומשה הסכים איתם. זו חייבת להיות הסיבה לרמב''ם. אם זו תהיה פקודה של התורה לחיות בישראל, מדוע משה לא אמר להם לעשות זאת. למה משה הסכים שאחרי שהם יעזרו לכבוש את ארץ כנען, אז הם יוכלו לחיות בצד השני של נהר הירדן? כנראה שזה היה בסדר. אבל אתה יכול לענות על זה שגבולות ישראל שהובטחו לאברהם משתרעים מהנילוס ועד נהר הפרת

 In Torah it is important to have an idea about what is the main thing and what are  the side issues. Thus monotheism and good midot [to be a mensch] ought to be the foremost in everyone' mind. Monotheism is certainly the command to worship and serve God alone. But it also means to understand that God is completely ''other''.  HE is not  a close relative of people. He does not share any characteristics of people,  for all characteristics He created. He has nothing in common with any physical objects- no form nor substance. He is not composed of ingredients. He is not a composite.  

Jay shuts down Islam's Origins in ONE HOUR at "Calvary Chapel Chino Hills"!

 

 I have not discussed the State of Israel much, but I ought to make it clear that I feel it is important. --That is mainly because of the Ramban  [Nachmanidess] in his commentary of the Sefer Hamitzvot of the Rambam [Maimonidess]. That is where the Ramban [Nachmanidess/Moshe ben Nahman] states his view that living in Israel is one of the commandments of the Torah. But further more I think the State of Israel is also important because of the opinion of Reb Moshe Feinstein and Reb Aaron Kotler that held that for Israel the same law applies that applies to any legitimate government, ''The law of the land is the law''[bava batra 35]--[ but of course not when it contradicts  the law of the Torah.]

 Even though it is best to learn Torah in a Litvak yeshiva where one can hear a Gemara lesson from an authentic Talmid Chacham [rosh yeshiva], if one is lacking that, I suggest getting the basic set of books that go into the depths of the Talmud. They are the Chidushei Harambam by Rav Chaim of Brisk,  the Avi Ezri of Rav Shach and the several others that are well known. [However it occurs to me that not everyone is familiar with the whole set so I might mention the others--they are the two disciples of Reb Chaim the Birchat Shmuel and the Shaarei Yosher and Even Haazel by I think the father in law of Rav Shach. ]

[However I should admit that when I was in the Mir in NY,  my main efforts were in the earlier commentaries --Pnei Yehoshua, Maharsha, Aruch Laner]-but in terms of hearing classes in Gemara I mainly heard from Reb Shmuel Berenbaum

So one should learn the books of Rav Nahman of Breslov, but only in conjunction with the regular Musar books of the Rishonim and in the context of a Litvak yeshiva.

 There are  great ideas of Rav Nahman of Breslov. However there is the importance of learning Torah that is lacking in that system. This was not because Rav Nahman himself did not know about it, but rather he was concentrating in his teachings on how to encourage and help people that were not yet able to learn in depth.  There is also in the teachings of Rav Nahman a lot of disparaging of science and philosophy and doctors. A lot of what he says is quite true seeing how much the social studies departments of universities have become saturated with pseudo science. Still, I think it is best not to throw out the baby with the bath water. Among the important ideas of Rav Nahman are hitbodadut--to speak with God as one speaks with a good friend. This is the real authentic meaning of prayer; not prayer from  prayer books, but prayer from the heart. BUT this great and important idea does work best only when one is grounded in a Litvak yeshiva where Torah is learned for its own sake. 

So one should learn the books of Rav Nahman of Breslov, but only in conjunction with the regular Musar books of the Rishonim and in the context of a Litvak yeshiva.

 I have been thinking that the after blessing after pizza and all kinds of cake if one has eaten more that the volume of three or four eggs is birchat hamazon which is for after bread. The reason is it is either פת הבאה בכיסנין [bread that comes in pockets] or just plain bread. And even if it is  פת הבאה בכיסנין, after an amount the equals three or four eggs, it is birchat hamazon anyway. Three or four eggs volume is the amount of a full meal.--as we see in the laws of tithes where the amount of a full meal makes the obligation of taking the tithe to come into force. [If three or four eggs is an argument between Rashi and the Rambam.]]