Rav Nachum is more focused on Tosphot. I would rather not take sides between Tosphot and the Rambam

There was a great scholar in the Mir who I have just discovered, a Rav Nachum. I  can see great importance in learning his ideas and I might mention here that while Rav shach and Rav Isar Zalman Meltzer generally concentrated their efforts in understanding the Rambam, Rav Nachum is more focused on Tosphot as was my learning partner, David Bronson in Uman, and also Rav Naftali Yegger in the yeshiva shar Yashuv in New York.  I have to add that I have not taken sides among these giants. shar yashuv and david bronson were certainly on the side of Tosphot, while apparently Rav Chaim of Brisk, Rav Isar Meltzer and Rav shach were concentrating their efforts in understanding the Rambam. David bronson took a definite I have to add that I have not taken sides among these giants. shar yashuv and david bronson were certainly on the side of Tosphot, while apparently Rav Chaim of Brisk, Rav Isar Meltzer and Rav shach were concentrating their efforts in understanding the Rambam. David Bronson took a definite stand that, "Tosfot is always right." Period. But I think that I would rather not take sides between Tosphot and the Rambam. I think that both Rambam and Tosphot are important. I would like to take use this internet platform to suggest to learn Rav shach and Rav Nachum in each subject, and I also believe that there is a connection between their approaches. however i recommend the approach of balance with a combination of learning in depth along with quike learning--doing the review many time.

za555 midi in A Minor za55 in nwc

za54 midi same file in nwc

to combine tea and coffee

It is obvious` that the rise of the ancient Chinese empire was due to tea. and it was` that same thing that gave rise to the British empire. however, it was coffee that was the direct cause of the rise of Germany in the 1700's and 1800' because obviously coffee is better than tea in giving that first punch. However, I believe that we all should learn from the English custom of having a set tea time every day and in fact having a "nice tea often." The first thing the English did on D-day when they were part of the advance on Nazi Germany was to boil a pot of tea until their commanding officer told them first to fight the Nazis, and then have tea. But, I think the best idea is to combine tea and coffee in the same cup since each one gives a specific and different kind of energy. However, I must also add that immediately after having tea with any kind of sugar, one must brush his or her teeth since bacteria in the mouth love sugar.

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