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group think is automatically is invalid and an indication of falsehood.

In Southern California it was generally thought that the fact that everyone thinks one way is more of an indication that they are wrong. That is to say that group-think is automatically assumed to be invalid and an indication of falsehood.

This goes with a general American trait of distrust of experts.

So what Americans do with questions in which that come up that they have no experience in?   They would look at the type of credentials if relevant to the question at hand.

This was the basic cause of the Renaissance. While on one hand the Feudal system was necessary for civilization to start over after the fall of Rome, still at some point the system seemed useless in dealing with the issues of the 1200's and 1300's. So people started thinking in terms of the value of extremism. Not a synthesis of faith and reason.  Not the value of fitting in. Rather the opposite. The value of thinking differently.
 The problem in the USA today is group-think.

Allan Bloom in The Closing of the American Mind says there is some kind of impasse that is inherent in the very foundations of the USA itself. Some problem that started at the very core of the Enlightenment. Throwing out Kings and Princes and Priests and placing "the people" or intellectuals had its own cause of different kinds of problems. Not the same kinds. The only way forward is not by "group think".

[He does mention Kant and Hegel, but from what I can see he thought both were on the side of the Enlightenment, and not exactly the way forward.]

If Allan Bloom is right then this time period is that of a great opportunity of going further or going backwards into the cave of Plato and extinction. Mad Max. What I think is a remnant of people will go forward, while many (and maybe even most) will fall back into darkness.

[It is curious why after going through all the contradiction of Enlightenment versus Anti Enlightenment that Allan Bloom stops right at Kant and Hegel. Why did he not go on?]

I do however have a few suggestions for going forward.
(1) Learning Math and Physics according to two principles. Saying the words as fast as possible and going on until one finishes the book. Then go back and do it again 4 times.
Also learning in depth which means review.
This does not depend on IQ, since it is a part of simply learning Torah which.
In terms of learning Torah the best idea is to go the same thing with Rav Shach's Avi Ezri.
(2) In terms of Political Theory I think the founding fathers of the USA got it right --as well as can be done.
(3) But one's focus ought to be on personal improvement. The Ten Commandments. Not correcting the world.
(4). Trust in God. Even if one goes with trust with effort still not to overdo the effort thing.
(5) Self sufficiency. Not to depend on handouts.
(6) Rav Avraham Abulafia's books [from the Middle Ages] I think are important.

Freeman Dyson's book on Advanced Quantum Mechanics I tried getting through twice. But there is a second half in which he derives the results of Schwinger which I found very hard. [He was in the news because he died yesterday so I was reminded that I probably need to get through his book a few more times.]

Allan Bloom in The Closing of the American Mind the the problem in USA universities [in the humanities and social studies] as being a basic problem that he traces back to the very core of the problems that were raised by Hobbes and the other Enlightenment philosophers. So the problem now is not just universities but it graduated into politics. But the issues have not gone away of been resolved. He was not advocating a return the the faith and reason approach of the Middle Ages and barely mentions Kant or Hegel. He simply says we have met a road block and how we deal with it will determine the future.

He certainly saw the reasons why the newer approach of the Renaissance had to begin. There were enough problems with kings and priests to warrant a new approach. But that new approach has approached a road block.

So what is "Bitachon" [trust in God]?

Navardok, the Chazon Ish and the very first Musar book the Obligations of the Heart and the Gra [the Gaon of Vilna] all deal with this question. But what is the conclusion?
At least we get some clarity when at least we define things as a מחלוקת ראשונים [an argument between the medieval authorities]. When at least you have come to that point where you can say "it is an argument among first authorities" you have reached a conclusion.[Because after that no matter how many argument you will bring to one side, teh fact remains that the other side is also valid and that you simply have not thought of the arguments on that side --yet.\
So the issue of trust with effort or without effort [בטחון עם השתדלות או ביטחון בלי השתדלות] is simple and clear. It is an argument among rishonim [first authorities].
But that still leaves the question what it actually is? Is it that you will get your needs? That does not seem to always be the case. but you can answer that most people that do not get their needs met simply do not have trust. Or enough trust.
However to me it seems that the basic idea is that one thinks and feels that God will make things work out in the way that is right in his eyes.

In particular that is the way it looks like the Chazon Ish explains the issue.

This all may sound all just in the air, but when I was at the Mir in NY, the basic approach of trust in God was very practical. People simply learned Torah and hoped and expected that God would take care of everything else. So they were not learning Torah for the sake making money. Rather they were learning for its own sake. And so if in fact at one point they needed to go out to find some "making a  living" activity, that was thought to not be a contradiction to teh idea of trust. It was simply trust with effort. However using Torah as a  means to make money was definitely looked down upon.  [It was almost thought of as a kind of defilement]. No one in that category had teh slightest respect from anyone.

But there is no obligation to give anything to a divorced woman

The obligation to feed one's wife is one kind of obligation. To  the Rif and most Rishonim it is from the sages, not the Torah. To the Rambam, it is from the Torah. There is also an obligation for a widow to be feed until she remarries. But there is no obligation to give anything to a divorced woman except the Ketubah itself. There is nothing called "Mezonot" "Food". This fact has always bothered me about courts that do not see the difference between divorced women and widows.

In any case, I wanted to introduce the subject of a case where you have a few widows. [I.e. the same husband married them all at different times.]

[Rambam laws of marriage 18 law 14] They all get the ketubah according to the time they were married but mezonot/food they all get at the same time.
The Ravvad says the reason is the obligation of the Ketubah is because they were married. The obligation of Mezonot is because he died. So it is like "borrowed and borrowed and then bought" [at the end of Bava Batra] where all get the same.
Rav Shach I see deals with this issue.

I would like to go into some of the problems of the Middle Ages in order to show that sometimes going to the extreme is the proper thing to do. What I mean is that the Middle Ages was basically exemplified by the focus on Reason and Faith which more or less meant authority belonged to kings and priests.

These lost a great deal of their authority when they seemed incapable of solving problems. The Black Plague would be the best example, but there were  more.  

So the Renaissance began-- which meant more or less, "Let's go to extremes, and then see maybe that will get us somewhere." [Take your pick of many examples of such thinking.]

To some degree you see this in Rav Nahman [Uman and Breslov] in his idea that Torah scholars tend to have a problem of "תלמידי חכמים שדיים והודאיים" (Torah scholars which are demons) which his brings directly from the Zohar [Pinhas]. [See Rav Nahman's LeM I:8, I:12, I:28, I:61, II:1, II:8.]
I have tried to soften the blow of Rav Nahman by explaining this in terms of Jung's archetypes. But it occurred to me that Rav Nahman did not want anyone to soften the blow. He wanted his point to be open and explicit.
That means he did not intend it to be a nice idea revolving in some "mind space". He meant his statement to cause  actions. Sp what kind of actions was he thinking?