Rav Shach brings in Laws of Acquisition a debate between almost all other Rishonim against the Rambam. The issue is תופס אחר שנולד הספק אם מוציאים מידו.

The Gemara this is based on is Bava Metzia 6b.
Rav Hanania said to Raba there is a outside teaching [a teaching that is legitimate, but not part of the Mishna] הספיקות נכנסים לדיר להתעשר [doubtful animals go into the barn to be counted for maasar the tithe of animals.]
That is to say, if you have an ass that has given birth. If it is the first born, you take a sheep and redeem it, and give the sheep to a priest. But if you do not know if your ass has given birth before. So it is a doubt. But you redeem it anyway. And the sheep now is counted as regular property of the Israeli. [So it counts when you need to take every tenth animal and give as tithe.]

The gemara asks  what happens if a priest grabs a doubtful case of a regular sheep that has given birth and there also you do not know if it has given birth before. It is forbidden to use as if we knew it is holy. So you learn that if  priest grabs it you do not take it away.
But Raba disagrees. And that is where Rav Hanania comes in.
Most Rishonim understand that Rav Hanaia is bringing a proof that if one grabs something of value after there has already been known that the case is a doubt, then you take it away.
Rav Shach however says it is possible to understand that Gemara as supporting the idea that the fact of the animal being forbidden to use is not because the priest has a hand in it. For even if the law would be that you take it away of the priest it, still it would be holy because it is holiness that comes by itself. And that is the case Rav Hanania is  coming to support.

trust in God [Bitachon]

The idea of trust in God is only for the sake of getting stuff. It is a value in itself.
I think one ought to pray to merit to trust.
That is just like you do not see belief in God as being for the sake of something or for getting something. Rather you see it as a belief in a fact. So I see trust as being even more or a positive value.



But how to go about it seems hard to know. I do not think the issue is as is usually thought to be that of trust as opposed to effort. But if you think about people that did trust in God, you do not see the issue of trust with effort ever coming up. Ever. It rather is always they do what they must do and trust in God to help. If they do not absolutely have to then they do not. Like the Pilgrims coming to Plymouth Rock and beginning the stream of people coming to America. They were not thinking about trust in God and effort. They were thinking they needed to live with their beliefs and to raise their children right-so they had no choice but to come to America. England was always impossible. It was either prison or conform. Amsterdam was impossible because of the negative free thinking influences on their children. So they has no choise. But within that doing what they had to do they trusted that God would help.

Navardok I should add was based on teh idea of trust [Bitachon] in God. That is just learn Torah and God will do the rest.

The question is the base line. Would everything be perfect if not for some oppressing group. So everyone would rise to prosperity and happiness if not for the group keeping them down. Or is the natural state of people being down and so when one group rise you see something unusual that must be due to some kind of inner strength.

That is my thought about different forms of Marxism that attribute the idea that all people are not prosperous to discrimination. 

Wherever England has touched, you find economic prosperity, higher standards of living than anywhere else

Wherever England has touched, any place that was a colony of England, you find economic prosperity, higher standards of living than anywhere else;- civilization, tall building, clean streets, people cooperation.

The USA, Australia, India, Ireland, New Zealand, Israel. You can not see that with anyone else.
What is it about the English?

You can possibly say it is one clause in the Magna Carta. No free man shall be fined, imprisoned or ruined in any way without a due process. That is, --the due process was not the judgment of the king or even the Parliament, but of a jury.

98% of the population were English. But were free. So even though the barons and lords were Norman, this was for the people, not just the rulers.

The strange thing about this is that you find the exact opposite effect with Socialism. Any place it touches, where there was once prosperity, high standards of living you then find everything falling apart.  

w47 G Major  same piece but in midi format same piece but in nwc format

Foundational-ism is something that Hegel goes against. That there are some ideas that one starts with that are beyond reproach or correction. That is not the same kind of foundational kind of belief that Michael Huemer starts with.  With Huemer, you start with prima facie evidence. And if afterwards new evidence comes to light that shows you have to bring corrections to your beginning belief, then you do so. And how do you know which is more likely? That is by probability.
I do not see that Hegel would have disagreed with this.
Hegel never went into the question rationalism as opposed to empiricism in the first place.
Nor did he think he could derive all science by pure reason with no empirical input. [You gave to see John McTaggart to see these points. It is hard to see them in Hegel himself.]

E Flat Major index #w46