Without a doubt Nietzsche is the most powerful prose writer in the German language, and possibility in any language [much beyond any writer that I have seen]. However powerful and convincing he is, every jot and tittle of his writing` is philosophy for angry adolescents, not a word of truth. Instead, I recommend reading Chesterton, the Anti-Nietzschean. [Convincing and powerful does not equal True--as any lawyer or politician can tell you.] ll

Where is Marxism?

Where is Marxism? Argentina was plunged into a devastating economic crisis in December 2001/January 2002, from communist policies that led to a collapse in output, high levels of unemployment, and political and social turmoil? In the cannibalism Venezuela? In the millions of murdered people under Stalin and Meo Zedong? Or is in books?? Of course, if you ask a Marxist, they will tell you true communism has never been tried. However, if you compare anything in this world to paradise, and claim that true paradise is what Marxism promises, well then, Marxism will win. But, if you compare anything in the world to paradise, then nothing will win

Bava Batra page 3a. Rambam laws of neighbors chapter 2 halacha 10

I would like to answer the question I asked yesterday about the approach of Rav Isar Meltzer about the Rosh [rav ]. The Rosh holds with this courtyard (that does not have four cubits for each of the partners) they agree to divide by exchange. That in itself explains the Rosh entirely. With an exchange, neither has to say, “Go and acquire” and you only need one to go and take hold of his half. so there is no ambiguity about the Rosh. The question then what is the reason for the Rambam? Why both need to take possession, but neither needs to tell the other “Go and acquire?” For this both Rav shach and Rav Isar meltzer explain the reason is that to the Rambam this is not acquisition by exchange, but rather division of what both already own. Therefore, neither need to say “Go and acquire,” however both need to take possession of their half. Now you might ask why do they not need to say, “Go and acquire?” Because you only need that when one sells property to the other, and the other takes possession not in front of the seller. That goes according to the idea of Rav Isar Meltzer that to say “Go and acquire” means a direct command which we would need in case of acquisition. But even without that command, there is still an implicit agreement to acquire. But if in those words there is only the meaning of agreement to acquire, then even with division of property we would need one to tell the other “Go and acquire.” [so to the Rambam there is no need to say Go and acquire (which is a command, and command is not needed when there is anyway implicit agreement) but both need to go and take pessession since both already have the property jointly. so it is not aqcuiring by barter exchange but by division] ______________________________________________________________________________________________________________________________________________ I would like to answer the question I asked yesterday about the approach of רב איסר מלצר about the רא''ש. The רא''ש holds with this courtyard (that does not have four cubits for each of the partners), they agree to divide by exchange. That in itself explains the רא''ש entirely. With an exchange, neither has to say, “Go and acquire” and you only need one to go and take hold of his half. so there is no ambiguity about the רא''ש. The question then what is the reason for the רמב''ם? Why both need to take possession, but neither needs to tell the other “Go and acquire?” For this both רב שך and רב איסר מלצר explain the reason is that to the רמב''ם this is not acquisition by exchange, but rather division of what both already own. Therefore, neither need to say “Go and acquire,” however both need to take possession of their half. Now you might ask why do they not need to say, “Go and acquire?” הטעם הוא Because you only need that when one sells property to the other, and the other takes possession not in front of the seller. That goes according to the idea of רב איסר מלצר that to say “Go and acquire” means a direct command which we would need in case of acquisition. But even without that command, there is still an implicit agreement to acquire. But if in those words there is only the meaning of agreement to acquire, then even with division of property we would need one to tell the other “Go and acquire.” [so to the רמב''ם there is no need to say לך חזק וקקני (which is a command, and command is not needed when there is anyway implicit agreement) but both need to go and take בעעלות since both already have the property jointly. so it is not aqcuiring by חליפין but by חלוקה] הברצוני לענות על השאלה ששאלתי אתמול לגבי גישתו של רב איסר מלצר לגבי הרא''ש. הרא''ש מחזיק בחצר זו (שאין בה ארבע אמות לכל אחד מהשותפים), הם מסכימים לחלוקה לפי החלפה (קנין חליפין). זה כשלעצמו מסביר את הרא''ש לגמרי. עם החלפה, אף אחד לא צריך להגיד "לך ותרכוש" (לך חזק וקני) ואתה צריך רק אחד שילך ויאחז בחצי שלו. כך שאין אי בהירות לגבי הרא''ש. השאלה אם כן מה הסיבה לרמב''ם? למה שניהם צריכים להשתלט, אבל אף אחד לא צריך להגיד לשני "לך ותרכוש?" לשם כך מסבירים גם רב שך וגם רב איסר מלצר הסיבה היא שלרמב''ם זו לא רכישה על ידי החלפה, אלא חלוקה של מה שכבר יש לשניהם. לכן, אין צורך לומר "לך ורכש", אולם שניהם צריכים להשתלט על המחצית שלהם. עכשיו אתה יכול לשאול מדוע הם לא צריכים לומר, "לך לרכוש?" הטעם הוא כי אתה צריך את זה רק כאשר אחד מוכר נכס לשני, והשני משתלט לא מול המוכר. זה הולך לפי הרעיון של רב איסר מלצר שלומר "לך ורכש" פירושו פקודה ישירה שנצטרך במקרה של רכישה. אבל גם בלי הפקודה הזו, עדיין יש הסכמה מרומזת לרכישה. אבל אם במילים האלה יש רק משמעות של הסכם לרכוש, אז גם עם חלוקת רכוש נצטרך שאחד יגיד לשני "לך ותרכוש לכן לרמב''ם אין צורך לומר לך חזק וקני (שזה פקודה, ואין צורך בפקודה כשממילא יש הסכמה מרומזת) אלא שניהם צריכים ללכת ולקחת בעלות שכן לשניהם כבר יש את הקניין ביחד. אז זה לא נרכש על ידי חליפין אלא על ידי חלוקה

page 3a of Bava Batra

There Is a subject I would like to introduce on page 3a of Bava Batra. Two people own jointly a courtyard and want to divide it, even though it is small. In fact, it is so small that four cubits would not go to both. And in fact, in this case, they cannot force each other to divide. But they want to divide anyway. They can make an acquisition by a handkerchief, or even without an acquisition by handkerchief each one can go into the part he wants and make there an acquisition by making a fence or locking or tearing down a fence. To the Rosh, only one needs to make an acquisition. The reason is that since they both own it jointly, after one takes one part, the other gets the other part automatically. To the Rosh this is similar or perhaps the same as acquisition by exchange. To the Rambam both need to make an acquisition. But to both, neither needs to say to the other, “Go and make an acquisition.” To Rav Isar Meltzer, the reason is that in general cases of acquiring land, one needs to say, “Go and acquire”, but here this is not a regular kind of acquisition, but rather dividing up what they already own jointly. And in the phrase, “Go and acquire” there is implicitly the meaning of giving possession directly, not just agreeing to let the other acquire. (And in our case, there is no need to say, “Go and acquire” since they both own it, but there does need to be an agreement of letting the other acquire.) However, to Rav Shach the reason of the Rosh is that the Rosh considers this a case of acquisition by exchange where when one partner acquires, the other automatically acquires without having to say, “Go and acquire.” But Rav Shach and Rav Isar Meltzer agree that the reason for the Rambam is this this is dividing what they already own, and so do not have to say “go and acquire,” but each does need to take hold of his half. As you can tell, I am not sure what Rav Isar Meltzer holds here about the opinion of the Rosh, it is from exchange or from agreement?" Rav Shach mentions that the law is that even in dividing, you only need one to take his share. He however does mention that that might be only in a case when the courtyard is big enough for four cubits to come to each one. But from this we can understand the Rosh, who says even if just one divides that is enough. __________________________________________________________________________________________________________________]_________________________ There Is a subject I would like to introduce on page דף ג' ע''א of בבא בתרא Two people own jointly a courtyard and want to divide it, even though it is small. In fact, it is so small that four cubits would not go to both. And in fact, in this case, they cannot force each other to divide. But they want to divide anyway. They can make an acquisition by a handkerchief (סודר), or even without an acquisition by handkerchief each one can go into the part he wants and make there an acquisition by making a fence or locking or tearing down a fence. To the רא''ש, only one needs to make an acquisition. The reason is that since they both own it jointly, after one takes one part, the other gets the other part automatically. To the רא''ש this is similar or perhaps the same as acquisition by exchange. To the רמב''ם both need to make an acquisition. But to both, neither needs to say to the other, “לך חזק וקני.” To רב איסר מלצר, the reason is that in general cases of acquiring land, one needs to say, “לך חזק וקני.”, but here this is not a regular kind of acquisition, but rather dividing up what they already own jointly. And in the phrase, “לך חזק וקני” there is implicitly the meaning of giving possession directly, not just agreeing to let the other acquire. (And in our case, there is no need to say, “Go and acquire” since they both own it, but there does need to be an agreement of letting the other acquire.) However, to רב שך the reason of the רא''ש is that the רא''ש considers this a case of acquisition חליפין where when one partner acquires, the other automatically acquires without having to say, “לך חזק וקני.” But רב שך and רב איסק מלצר agree that the reason for the רמב''ם is this this is dividing what they already own, and so do not have to say “לך חזק וקני,” but each does need to take hold of his half. As you can tell, I am not sure what רב איסר מלצר holds here about the opinion of the רא''ש, it is from exchange or from agreemenT? ________________________________________________________________________________________________________________________________________ יש נושא שארצה להציג בדף דף ג' ע''א בבא בתרא. שני אנשים מחזיקים יחד חצר ורוצים לחלק אותה, למרות שהיא קטנה. למעשה, הוא כל כך קטן שארבע אמות לא ילכו לשניהם. ולמעשה, במקרה זה, הם לא יכולים להכריח זה את זה להתחלק. אבל הם רוצים להתחלק בכל זאת. הם יכולים לעשות רכישה על ידי מטפחת (סודר), או אפילו בלי רכישה במטפחת על ידי שכל אחד יכניס לחלק שהוא רוצה ולעשות שם רכישה על ידי עשיית גדר או נעילה או פירוק גדר. לרא''ש רק אחד צריך לעשות רכישה. הסיבה היא שמכיוון ששניהם מחזיקים בו במשותף, לאחר שאחד לוקח חלק אחד, השני מקבל את החלק השני באופן אוטומטי. לרא''ש זה דומה או אולי זהה לרכישה בהחלפה (חליפין). לרמב''ם שניהם צריכים לעשות רכישה. אבל לשניהם אין צורך לומר לשני "לך חזק וקני". לרב איסר מלצר הסיבה היא שבמקרים כלליים של רכישת קרקע צריך לומר "לך חזק וקני", אבל כאן אין מדובר ברכישה רגילה, אלא בחלוקת מה שכבר מחזיקים במשותף. ובביטוי "לך חזק וקני" יש במרומז את המשמעות של נתינת חזקה ישירות, לא רק הסכמה לתת לאחר לרכוש. (ובענייננו, אין צורך לומר "לך ורכש" כיון ששניהם מחזיקים בו, אבל צריך להיות הסכם לתת לשני לרכוש.) אולם לרב שך טעם הרא''ש הוא שהרא''ש רואה בזה מקרה של רכישה על ידי חליפין כאשר וכאשר שותף אחד רוכש, השני רוכש אוטומטית מבלי לומר "לך חזק וקני". אבל רב שך ורב איסר מלצר מסכימים שהסיבה לרמב''ם היא שזה חלוקת מה שכבר יש להם, ולכן לא צריך לומר "לך חזק וקני", אבל כל אחד צריך להחזיק בחציו כפי שאתה יכול לדעת, אני לא בטוח מה רב איסר מלצר מחזיק כאן לגבי דעת הרא"ש, זה מחילופין או מהסכמה רב שך מזכיר שהדין הוא שגם בחלוקה צריך רק אחד שייקח את חלקו. עם זאת, הוא מזכיר שזה יכול להיות רק במקרה שבו החצר גדולה מספיק כדי שארבע אמות יגיעו לכל שותף. אבל מכאן אפשר להבין את הרא''ש, שאומר גם אם רק אחד מחלק די בכך.

za53 B minor in midi za53 in nwc

za52 in C minor

za52 midi za52 nwc

Conversations of Rav Nachman of Breslov #76. Also see the teaching: "All who accept on themselves the yoke of Torah, the yoke of government and the yoke of flesh and blood are removed from him."

I have a few approaches to learning that I would like to recommend. sometimes one approach seems best and other times another. One way I mentioned in the Conversations of Rav Nachman of Breslov #76 to say the words and go on. Even if one does not understand immediately he will eventually understand when he goes on to the end of the book and then reviews it many times. This I found helpful not just in Gemara but also in some of the important commentaries on the Talmud, like Rav Shach' Avi Ezri and Rav Isar Meltzer; Even Haazel. I also have used this method in math and physics. another method was low methodical saying the words of every page or even every sentence forwards and backwards and in fact that method helped me get though my course at Polytechnic Institute of NYU. Another method is what is in fact practiced in the secular world of listening to lectures by experts in the subject. That one is probably the best since it really was the reason for any success at Polytechnic and also at the Mir in NY where I heard classes and lectures by Reb Shmuel Berenbaum. I highly doubt if I had been able to get anywhere in these subjects without listening to the experts. Study alone at home was helpful in getting ready to absorb the message, but the real quality learning was from listening to lectures. Can you imagine if I had been able to play the violin by learning books? Obviously not. It had to be by learning from the best. on. Even though this approach to learning is effective in Torah, Math and Physics, still i would like to place a special emphasis on the Mishna: All who accept on themselves the yoke of Torah, the yoke of government and the yoke of people are removed from him. My learning partner (David Bronson mentioned to me the importance of this teaching.)