In the Far East we have pure pantheism and in the West pure materialism. People do not feel God in their daily lives at all. In the Far East all people feel is Brahman . Israel certainly seems to have this ground of Monotheism in which people feel God, but not to the degree of going overboard towards Pantheism nor in the other direction towards materialism.
Now during that time I thought pantheism was normal Yiddishkeit. I had no reason to think otherwise.


Now most of that time I knew that pantheism was at least defensible because of Spinoza. But some questions started popping up about Spinoza. I read a book about Aristotle at Hebrew University and the author made a point to mention that Spinoza puts more constraints on substance than does Aristotle. I realized just take away those constraints and the whole edifice falls. Later in Netivot I saw the critique of Leibniz. Now all this time I knew that pantheism is not mentioned in any traditional authentic book. But the way Rav Shick was presenting it was that it was some deep secret that they were hiding.
The thing that convinced me that Spinoza was not correct was that I discovered the website of Kelly Ross. I discovered that website when doing some research on Spinoza. It was not any particular question Kelly Ross asked, but  the problems between the empiricists and the rationalists and the approach of Kant  that convinced me that Spinoza was just one step towards some proper approach.
Now we know the approach of the Rambam and Saadia Gaon is Monotheism but without the Kant school it is very hard to brings Maimonides down to earth in a concrete easy way to understand.
The Guide of the Rambam is known to be dense and difficult.
Another thing which woke me up was an essay by a person that had been in some Hindu cult in Southern California. The author had some critique along the lines that thinking everything is God doesn't make people better.  (The same author also wrote a book  Saved from the Darkness. His name is  Brad Scott, I think)

In Sanhedrin 63  we have an argument between two Sages of the Mishna about what the problem with the Golden Calf was. They both agree it was  שיתוף [joining] something to God, but to the first sage that is not pure idolatry. To Rabbi Shimon Ben Yochai it is pure idolatry. Why not define idolatry as according to the number of gods one worships or the identity of the god? This is the unspoken problem I have been thinking about for a few days that got me to realize what the Talmud is getting at.  In the Talmud God is the Creator and everything else is created. To add anything to God and saying it has "godliness" is what the Talmud calls שיתוף joining.






To understand idolatry it seems you can classify it by  Advaita or pantheism will be on one end of the spectrum in the Far East. Then as you are on the longitude of Jerusalem you have Monotheism (God made the world and he is not the world). Then you go West and You have Monotheism, but with one person besides God also being God. And who you pick seems to be a matter of taste. The further you go West, the more you get materialism. In  the furthest west in Japan you get Buddhism which is zero-theism. And right between Japan and India the two lines meet so we find in fact Buddhism and Advaita being very similar. [Buddhism is atheism according to the Dalai Lama. I figure he must know.]

 Rav Shick [nicknamed "Mohorosh"] printed the books of Reb Nachman  Then started the period of the small pamphlets.


In his books, he would have regular statements of the Sages, but also throw in a statement of the Zohar איהו ממלא כל עלמין וסובב כל עלמין "He fill all worlds, and surrounds all worlds." And then he would add his signature statement אין שום מציאות בלעדיו כלל  "Nothing exists besides him." And sometimes also throw in his second signature statement  הכל אלקות גמור. ["Everything is pure godliness."]


In  letters he wrote "everything is the infinite light" הכל אור אין סוף ב''ה and "everything is the infinite one." הכל אין סוף ב''ה
All this comes from the Remak {Moshe Cordovero.} as quoted by the Shelah Hakadosh. That is probably where the Baal Shem Tov picked up the idea.

From what it is possible to tell this all might be an innocent mistake. We would say that nothing exists without God. Simple.  And this is all the Remak (Moshe Cordovero) meant. But it snowballed all out of proportion. By the time it got to the disciples of the Baal Shem Tov, Pantheism became the official doctrine. And Rav Shick being raised in a Satmar home thought it was traditional Torah thought. [And he never read the Guide for the Perplexed of the Rambam so there is no reason to think he would ever have become aware of authentic Jewish theology.]
He father was a friend and disciple of the Satmar Rav, Reb Joel.
Later on, this got mixed up with the Tzimtzum [contraction of the infinite light ] as a kind of way of defending pantheism.
With the Ari (Isaac Luria) we have none of this. Everything above Emanation is godliness, and everything below is not.  And that is straight from the Zohar itself. And this is in fact what we see in Nachmanides concerning the Golden Calf and the interface between God and his creation and his creatures. Obviously with the Rambam {Maimonides} only God will have godliness and everything else will not.

 In conclusion a taxonomy of idolatry will be how much outside of  God , the God of the Torah, the Five Books of Moses] is considered God. In the East everything.  That is Shankara. Then you move  a bit West and you get Ramanuja where there are gradations. Then on the longitude of Jerusalem you get Monotheism. Then in Europe you add one person. Until you get to Buddhism or zero-theism.

Now we understand the Talmud in Sanhedrin 63 about joining things to God being the problem with the golden calf. And we understand now why the Talmud takes this approach to idolatry and not the more natural thing to discuss the number of gods.
And now we can understand the Geon from Vilna (Vilnius). H could have put any number of groups into excommunication.  There were plenty of Shatz [Shabatai Tzvi] groups around. (Every city had its secret Shatz group especially in the Ukraine) But the Shatz was not claiming pantheism. Nor were his followers.
The Gra saw something more sinister in panentheism. He saw it as a sneaky way to direct worship towards people while pretending to be kosher.

Appendix and notes:

1) Reb Nachman said not to learn the Guide for the Perplexed of the Rambam nor any books that deal with Jewish Theology written by the Rishonim. And this is good advice from one aspect because those books are about orientation not learning Torah proper. Learning Torah proper means the Oral and written law, not books of theology. On the other hand for Rav Shick, the lack of knowledge about the מורה נבוכים the Guide had the result that he did not know that Judaism is Monotheism, not Pantheism. This was certainly in his case an honest mistake. He thought that when Reb nachman emphasized the importance of Faith that he was talking about pantheism when in fact Reb Nachman was referring to Monotheism. And this error has come to permeate all of Breslov including Na Nach.
[In Breslov looking at The Guide for the Perplexed or any book of authentic Jewish theology by any of the Rishonim (who were by all accounts the only people qualified to write such books) is considered a very great crime. I mean if you don't think the Rambam know what Torah is about then who does? But this creates the perfect storm. You have people intensely interested in what the Torah is about and yet can't open any authentic book of Jewish thought like Saadia Gaon or the Rambam to find out.  And after a few years these same people after spending all their time reading just Breslov books go out and write more Breslov books all in complete utter innocence of what the Torah says or means.
Now of course Reb Nachman himself is perfectly authentic and legitimate. He is simply coming from the school of thought of  Nachmanides and the Arizal. I have no complaints about that. On the contrary I find his books to be very helpful. It is just people that later write what they claim to be books based on Reb Nachman that I find to be problematic since they are always being written in ignorance of Torah






2) Brahman in Advaita is the only thing that exists. See the Bhagavad Gita with the commentary of Sankara for a detailed exposition of this point of view that is coming from a more religious perfective than Spinoza. Brahma the Creator of the Universe is created and exist for only one day of Brahman so this is not the same thing as  the Torah's point of view. (Spinoza is a bit close to Torah with his distinction between "Nature" and Nature naturing.")

Here is a link to a new paper by Michael Huemer

http://studiahumana.com/pliki/wydania/In%20Praise%20of%20Passivity.pdf

or look at http://www.owl232.net/





 Philosophers today (and thus have tended to be except for the notable exceptions of Kant, Descartes, and Leibnitz. ) tend to be innocent when it comes to science.



So when philosophers today make false statements about a field I know something about it tends to turn me off. And if the errors get too dense then I simply stop reading that philosopher. And postmodern philosophy is built on errors so I tend to not look at it at all. See Jerold Katz's book.

The בן סורר ומורה rebellious son has to fulfill a lot of conditions before he can be liable. Too many for it to be practical.
But this mitzvah does tell us something about honoring ones parents--that it is so serious as for the Torah to give a death penalty to one who does not obey his or her parents.
That means Torah considers this mitzvah to be more than just serious. Now we can understand that this does not apply when a parent is telling one to do something against the Torah. But that is not the usual case  when children or teenagers rebel.

But what I find interesting is the Torah in general does not command openly about respect to anyone. Respect towards kings, or prophets, or even priests is no where commanded in the Torah.
The only human beings the Torah tells to to respect and obey are our two flesh and blood parents. Not spiritual parents. Our actual physical -in this world- parents.
Why is this mitzvah so universally ignored is beyond me.
There is an interesting idea on this subject from the Naphtali Troup [The green book you see in yeshivas]. But I don't have than book with me now but if you can find it I remember he had some good ideas about this subject.

Rav Shach  thought that the kind of Lithuanian yeshivas that were built on the European model were the  sole source of Torah in this generation.And in particular he mentioned the idea that learning Talmud together with Musar was the sole means for Torah to continue. There is a lot to be said for this. But mainly we can see that his intention was that people should learn Torah whatever way that would be possible. And for people beyond the age of yeshiva [18-24] there is not much choice but to learn Torah at home.
 But it is probable that Rav Shach was thinking of the idea of kollels. In Israel I was a part of this system and it is basically geared so that people can learn Torah their whole lives--and it is supported by the State of Israel. In NY this kollel system I think is supported by the State of NY but I am not sure. It might be from the Federal government.--I never asked. The wife of Shmuel Berenbaum was in the office all day long taking care of the business matters of the yeshiva while her husband did the learning and teaching. All the people in the kollel, including myself, just simply were handed a check every month by Rav Handlesman [or his son] who was her assistant.

In any case, the major idea of Rav Shach was that learning Torah is a requirement for every person from young to old, sick or healthy, etc. and no one is exempt.
This idea I have found is almost impossible to relay to people. And whenever I have tried to express this idea to people I have encountered a lot of resistance.

But the fact is it is this idea of Torah being an obligation on everyone which forms the basis of the idea of Rav Shach that since most people are not learning Torah as much as they ought, therefore the only place where the Torah is found is in Lithuanian yeshivas where at least the ideal is nurtured.

Now the idea that Torah is important you can find in a statement of the Gra

But for right now I want to quote the Gra: "Everything that was, is, and will be is all contained in the Torah from "In the beginning God created.. until in the eyes of all Israel," [the Five Books of Moses]- not just the generalities, but the specifics of every species, and every single person and everything that happened to him from the day he was born until his last breath and everything in between, and also every living creature,--everything that will happen to each one individually. Everything that is said about the Patriarchs and Moses is in every generation. For they and their sparks are in every generation. And all of that is  contained in the first section of the Torah from Genesis until the story of Noah. And also in the first chapter of Genesis. And in the first seven words of the Torah--from the beginning until the end of time."


The letters of the Torah are the life force of everything that exists. On the face of it this idea looks different but you can see that since the Torah is the source of all life and being then it all must be contained in the Torah.
 it is possible to find Torah everywhere and in everything. but the letters of Torah are not always shining. The lights might be turned off. To find the light of God and Torah in things requires a kind of merit. It is not by knowing by means of kabalah what letters are in things. It requires a kind of sexual purity in order for the letters to shine.


Appendix:
I tend to agree with Rav Shach and his was the general yeshiva approach in those days.  The basic idea of Rav Shach is that in every waking moment everyone should be learning Torah except for the time needed to be making  a living. And it is agreed in this approach that Torah is not to be used to make money. And that makes the kollel thing awkward.   In any case the idea of kollel is that they  receive money in order to learn, not learning to receive money. That is at least the theory behind the whole thing. In practice things have evolved so that kollel becomes  a way to make money.

In any case, in this approach it is hard to find time for other areas of value. One can in theory claim he is finding letters of the Torah in other activities when that might be just an excuse. So the great yeshivas in Israel I still think are worthy of support. I can even name a few for those who are interested. Ponovitch, Mercaz HaRav of Rav Cook, Tifrach [I have heard tremendous praises but I have not seen the place, and Rav Montag's Kollel in Netivot which seems more like a full fledged yeshiva rather than a kollel, and Rav Zilverman's Aderet Eliyahu in the Old City of Jerusalem. All these places I think are worthy of support.--though again I have never seen Tifrach but from what I have heard it is off the map.]

Does one have to say something to a false god in order to be liable?
Well clearly not when it comes to the four services or for עבודה כדרכה (service according to the way it is usually served e.g. throwing stones at an idol that that is its way of being served.)
That is five things. But there is a sixth way of being liable for idolatry--and that is to accept it as ones god. Does that need a word?





In tractate Kidushin pg 50 it says דברים שבלב אינם דברים words in the heart are not words.
There is a Tosphot in Ketubot  that deals with the difference between words in the heart are not words and the conditions of the children of Gad and Reuven when they came into the Land of Israel. They had to make a condition that had in it "sic et non" (yes and no). "If we go up and make war with the inhabitants then we will inherit our portion. And if we do not go up and make war then will will not inherit." I forgot that Tosphot.
This is also relevant to what you find that women go up to a certain point in sexual activity and then  do not want to go further. That is very common. Even in cuddling. And now in collages women bring rape charges not because they said "no" but because they did not say "yes." "Yes" means "yes."



But what I wanted to mention here is that Shelomo Ben Aderet [the Rashba] said that words in the heart are not words only when the contradict one actions or spoken words.

Now all this is just preliminary. I have not yet studied the actual Gemara that I am tried to deal with here with my learning partner. That is the Gemara in Sanhedrin page 63 a.
But just off hand we know already that for truma [the tithe given to the priest] and sacrifices to the Temple that words in the heart are words. But that is OK. The Talmud already said in Kidushin that these are derived from two verses and so we don't learn from them a general principle. שני כתובים הבאים כאחד אין מלמדים.
This the Rashba answered in his way that there the actions and words in the heart correspond.
But then why would the Gemara have to learn this from special verses? Rav Shach (Elazar Menachem Shach) said that there is a difference when something is accomplished by the word one speaks. For example getting married. קידושין. We know from verses in the Bible that one has to say something like, "Behold you are married to me by this ring according to the Law of Moses and Israel."

And there are places where we don't need words except to show intention--the words themselves accomplish nothing. In Yeshivish jargon they don't make a "חלות"

According to this in idolatry one would not need words to be liable.

If one does not need a word to be liable then the Mishna in Sanhedrin pg 62 side b is hard to understand. "המקבלו כאלוה והאומר לו אלי אתה" One who accepts it and says to it you are my god. is liable. What does that mean? You need both or either? Et or vel?

In any case the Talmud goes into the question, "Why is saying a word liable?" It seems to take it as a given that that the mishna is all one clause.

Does this apply to people? Can people be idols? Well obviously according to the Rambam in the 13 principles of faith. [Not the redaction the Sidur but in his actual commentary to the Mishna].
But what you see in the Gemara in Sanhedrin 63 is that joining something to God is also a problem. To Rabbi Shimon it is straightforward idolatry. To Rabbi Meir it is not. In any case it seems to be a problem to Rabbi Meir also.

Appendix
In the tithe [truma] to the priest if one puts his mind on one side of the wheat stack to call it the tithe"truma" he is allowed to eat from another side. There is a special verse to show this. So there words in the heart are words. But in a case where one sold something with intention to go to the land of Israel and was stopped from doing so--but he did not say anything about that condition--then words in the heart are not words. The sale goes through.
In marriage if she says, "You are married to me," and gives him a ring, she is not married. Only the man can say, "You are married to me." If she says give money to so and so and I will be married to you by that, she is maybe married. It is a doubt.  Because in marriage we need a word to make an act.

Salaries are a price, just as the price of chocolate is a price. Fast Food Workers: You Don’t Deserve $15 an Hour to Flip Burgers, and That’s OK

 Salaries are a price, just as the price of chocolate is a price. They’re just the price at which someone’s work sells.  This is true no matter what your job is or how much you’re being paid--if your wage is the price at which your labor sells, the salary a CEO gets paid is also the price at which his labor sells. So we shouldn't give a different explanation for the wages/salaries of rich people from the explanation we give for the wages/salaries of poor people. All  salaries are determined by supply and demand for the labor in question.


http://www.owl232.net/economics.pdf



See:


Fast Food Workers: You Don’t Deserve $15 an Hour to Flip Burgers, and That’s OK


http://themattwalshblog.com/2015/04/16/fast-food-workers-you-dont-deserve-15-an-hour-to-flip-burgers-and-thats-ok/