7.12.17
Music whether by voice or by instruments
Music whether by voice or by instruments is an argument between the Rambam and Tosphot. To the Rambam only songs of praise towards God are permitted . To Tosphot only in a house of wine is music forbidden. I generally depend on the opinion of Tosphot but in this Music I do intend it for the glory of God. I do not know it that makes it permitted to the Rambam, but in any case I have Tosphot to depend on. [The Rambam's idea of Music for the glory of God does not include using verses of Torah or Psalms. Rather things like songs you sing on the Sabbath day meal--but not verses of Torah.] [In Sephardi prayer books you find lots of religious poetry to sing on the Sabbath day for this very reason --not to use verses of Torah as lyrics for songs.]
U-35 A Major [u35 midi format] u35 nwc format
U-35 A Major [u35 midi format] u35 nwc format
6.12.17
Rambam's fourfold division.
In the Rambam's fourfold division of the subjects one must learn every day comes up Metaphysics.
[This he says over briefly in Mishne Torah but goes into more detail in the Guide. ]
What he says openly in the Guide is that he is referring to the Metaphysics of the ancient Greeks.
Clearly that is a reference to Aristotle's set of books called the "Metaphysics".
But to me this seems to include also Plato, Plotinus, Kant, and Hegel.
That is if you go by the basic subject matter. I know there are a set of great thinkers who were singularly unhappy with Hegel but to me that just makes the whole matter more interesting.
The basic critics of Hegel are: Kierkegaard, Schopenhauer, and Kelley Ross, and Marx and Popper. The questions they ask seem to me to be enlightening but not in the way that they thought. [i.e. they thought they were refuting Hegel but in fact doing a service in making us dig more deeply into what he was saying. People misusing Hegel does not seem to me to be disproof.
As for Physics it is also clear what the Rambam meant. The set of books of Aristotle called "Physics."
To me also it seem necessary to include Quantum Field Theory in this --for the same reason--that I think the Rambam was referring to the subject matter not the specific set of books. [There are a few things one needs to learn along with Quantum Field Theory like Lie Algebras.]
As for the Oral Law the Rambam makes clear in his letter to Yemen that "Just as there is no adding or subtracting from the Written Law so there is no adding or subtracting from the Oral Law." So again it is clear he means the actual set of books the two Talmuds. But also it seems necessary to expand this a little. After all the two Talmuds are are to understand without Tosphot and the Rishonim and a few of the important achronim like Rav Shach and the Pnei Yehoshua.
The Written Law is of course the Five Books of Moses but again it seems necessary to include the rest of the Old Testament along with the explanations of the sages in the several books of Midrash written on it. [e.g. Midrash Raba, Sifrei, Sifra, and few other Midrashim written by the sages of the Talmud.]
[I do not claim to have done this. I got interrupted, and also when I returned to Israel with intent to find a place to sit and learn Torah I was evicted. That has proven to cause a lot of wasted time that I might have just sat and learned in some odd corner away from everyone. [However the time I spent in Netivot was well spent in terms of learning and also I was allowed to sit in there in the Yeshiva of Rav Montag and people were gracious to me. And that also is where I was able to put together my notes on Bava Metzia. Mostly Sephardim learn there but the Rosh Yeshiva in Ashkenazic. In any case, that was a very nice place. It was kind of like the first time I was in Israel up North which also was very nice.] Besides that I do not seem to have the same amount of energy needed to go through the above list that I did have when I was in the Mir. Thus I suggest getting started on that above list as soon as one is able, and not waste time on side stuff that just turns out to be a waste.]
It all seems like a lot to go through but it really is not. All you need to do is to do a half a page a day in order. Just say the words and go on. But it is best to get started already since it does take a few years. No use putting it off.
The way to do this is when you get up in the morning right away to start learning Tosphot. That should be one Tosphot that is reviewed every day for a few weeks. Then some Physics. Page after page. Just say and words in order as fast as possible and go on until you have finished the whole book at least four times. Then if there are still some things that you did not get you can go slower.[Metaphysics is hard to get an idea of what is best there. Hegel seems about the best.]
[This he says over briefly in Mishne Torah but goes into more detail in the Guide. ]
What he says openly in the Guide is that he is referring to the Metaphysics of the ancient Greeks.
Clearly that is a reference to Aristotle's set of books called the "Metaphysics".
But to me this seems to include also Plato, Plotinus, Kant, and Hegel.
That is if you go by the basic subject matter. I know there are a set of great thinkers who were singularly unhappy with Hegel but to me that just makes the whole matter more interesting.
The basic critics of Hegel are: Kierkegaard, Schopenhauer, and Kelley Ross, and Marx and Popper. The questions they ask seem to me to be enlightening but not in the way that they thought. [i.e. they thought they were refuting Hegel but in fact doing a service in making us dig more deeply into what he was saying. People misusing Hegel does not seem to me to be disproof.
As for Physics it is also clear what the Rambam meant. The set of books of Aristotle called "Physics."
To me also it seem necessary to include Quantum Field Theory in this --for the same reason--that I think the Rambam was referring to the subject matter not the specific set of books. [There are a few things one needs to learn along with Quantum Field Theory like Lie Algebras.]
As for the Oral Law the Rambam makes clear in his letter to Yemen that "Just as there is no adding or subtracting from the Written Law so there is no adding or subtracting from the Oral Law." So again it is clear he means the actual set of books the two Talmuds. But also it seems necessary to expand this a little. After all the two Talmuds are are to understand without Tosphot and the Rishonim and a few of the important achronim like Rav Shach and the Pnei Yehoshua.
The Written Law is of course the Five Books of Moses but again it seems necessary to include the rest of the Old Testament along with the explanations of the sages in the several books of Midrash written on it. [e.g. Midrash Raba, Sifrei, Sifra, and few other Midrashim written by the sages of the Talmud.]
[I do not claim to have done this. I got interrupted, and also when I returned to Israel with intent to find a place to sit and learn Torah I was evicted. That has proven to cause a lot of wasted time that I might have just sat and learned in some odd corner away from everyone. [However the time I spent in Netivot was well spent in terms of learning and also I was allowed to sit in there in the Yeshiva of Rav Montag and people were gracious to me. And that also is where I was able to put together my notes on Bava Metzia. Mostly Sephardim learn there but the Rosh Yeshiva in Ashkenazic. In any case, that was a very nice place. It was kind of like the first time I was in Israel up North which also was very nice.] Besides that I do not seem to have the same amount of energy needed to go through the above list that I did have when I was in the Mir. Thus I suggest getting started on that above list as soon as one is able, and not waste time on side stuff that just turns out to be a waste.]
It all seems like a lot to go through but it really is not. All you need to do is to do a half a page a day in order. Just say the words and go on. But it is best to get started already since it does take a few years. No use putting it off.
The way to do this is when you get up in the morning right away to start learning Tosphot. That should be one Tosphot that is reviewed every day for a few weeks. Then some Physics. Page after page. Just say and words in order as fast as possible and go on until you have finished the whole book at least four times. Then if there are still some things that you did not get you can go slower.[Metaphysics is hard to get an idea of what is best there. Hegel seems about the best.]
Kalev ben Yefune comes up in the Five Books of Moses. First he is one of the spies that Moses [Moshe] sent to the Land of Canaan. Later he is brought up in the Book of Joshua as asking Joshua to give him Hebron as an inheritance (as as promised to him by Moshe Rabainu [Moses]). Later he is mentioned in Chronicles. as the husband of a few wives and girl friends and having children from all. This fact is what the Gra uses as proof that the פילגש girlfriend kind of relationship is permitted.
The place to find this information is in the Laws of Kidushin. [This issue comes up in the Rambam, in the Tur and also by Rav Joseph Karo.]
The place to find this information is in the Laws of Kidushin. [This issue comes up in the Rambam, in the Tur and also by Rav Joseph Karo.]
Mutiny on the Bounty.
Mutiny on the Bounty. The kind of mud children that come by mixing races seems to have been the basic result of that whole episode. The mutineers --as much or little as they were justified, ended up such that their children were little brown babies.
Though nowadays there is much effort spent in trying to make these mud children, still one would thing that common sense ought to prevail.
Parents can only despair of seeing their race continue.
Marriage is only rocks on ruin and families also.
What is one to do?
The best idea I think is repentance. For the actions of parents affect their children. And how does one repent. It is brought in books of Musar if one is accustomed to learning one page of Gemara, he should learn two. If one chapter of Mishna, then he should learn two.
One thing got me personally into learning was the idea of the Gra based on the Yeushalmi that every word of Torah is equal to all the other commandments of the Torah. And in fact it seems that without confidence in the Gra and his approach, no one can come to Torah. All people end up with is counterfeit Torah. I think a lot of effort ought to be spent on getting rid of counterfeit Torah, before it can even be suggested to come to authentic Torah.
Though nowadays there is much effort spent in trying to make these mud children, still one would thing that common sense ought to prevail.
Parents can only despair of seeing their race continue.
Marriage is only rocks on ruin and families also.
What is one to do?
The best idea I think is repentance. For the actions of parents affect their children. And how does one repent. It is brought in books of Musar if one is accustomed to learning one page of Gemara, he should learn two. If one chapter of Mishna, then he should learn two.
One thing got me personally into learning was the idea of the Gra based on the Yeushalmi that every word of Torah is equal to all the other commandments of the Torah. And in fact it seems that without confidence in the Gra and his approach, no one can come to Torah. All people end up with is counterfeit Torah. I think a lot of effort ought to be spent on getting rid of counterfeit Torah, before it can even be suggested to come to authentic Torah.
5.12.17
political and religious authority
I have been thinking about political and religious authority for a while.The thing that got me interested was an observation that love of power and oppression are very human traits and people that have these tend to look for careers in politics or as religious leaders.
The fact of political authority seems best to be defended based on a consequential theory. That is- without the state, human flourishing would be impossible, and we would all be at the tender mercies of the worse of society that feel no compunctions or conscious moral restraints.
This does not apply in the religious world as Reb Nachman pointed out often about religious leaders.
[We would all be better off without religious leaders, since they always cause trouble and malice.]
In fact, Reb Nachman emphasized personal service: The verse says "One was Abraham"--that means that Abraham served God in the way -that he thought of himself as being alone with God and did not look on obstacles placed in his path by people, or even his own father and family. In a similar vein, it is impossible to come to God except by this trait of "One was Abraham" to think to yourself that you are alone with God and not to look or pay attention to obstacles from your family or supposed friends. [It is important to take note that Reb Nachman did not just say that that is how Abraham reached God. Rather he goes on to add that no one can reach God except in that way.]
In another essay Reb Nachman went into the issue of lack of faith that causes that people need hard services to come to God. Reb Natan said to him "But it seems to me that I have faith." And Reb Nachman replied that sometimes it is lack of faith in oneself that causes one to fall.
The thing about the great NY yeshivas like the Mir is that there is no claim of authority at all. The message is simple: What ever the Torah says, that is what it says.
[I mean to say that political authority is legitimate. Religious authority is however a scam since true and authentic ordination does not exist. It ended during the middle of the Talmudic period. Authority is however still claimed stupid people still like to present themselves as smart and wise in order t get power and money an be able to inflict pain on others.] This critique however does not apply to Litvak yeshivas which learn Torah for its own sake which is a very great and important thing.
The fact of political authority seems best to be defended based on a consequential theory. That is- without the state, human flourishing would be impossible, and we would all be at the tender mercies of the worse of society that feel no compunctions or conscious moral restraints.
This does not apply in the religious world as Reb Nachman pointed out often about religious leaders.
[We would all be better off without religious leaders, since they always cause trouble and malice.]
In fact, Reb Nachman emphasized personal service: The verse says "One was Abraham"--that means that Abraham served God in the way -that he thought of himself as being alone with God and did not look on obstacles placed in his path by people, or even his own father and family. In a similar vein, it is impossible to come to God except by this trait of "One was Abraham" to think to yourself that you are alone with God and not to look or pay attention to obstacles from your family or supposed friends. [It is important to take note that Reb Nachman did not just say that that is how Abraham reached God. Rather he goes on to add that no one can reach God except in that way.]
In another essay Reb Nachman went into the issue of lack of faith that causes that people need hard services to come to God. Reb Natan said to him "But it seems to me that I have faith." And Reb Nachman replied that sometimes it is lack of faith in oneself that causes one to fall.
The thing about the great NY yeshivas like the Mir is that there is no claim of authority at all. The message is simple: What ever the Torah says, that is what it says.
[I mean to say that political authority is legitimate. Religious authority is however a scam since true and authentic ordination does not exist. It ended during the middle of the Talmudic period. Authority is however still claimed stupid people still like to present themselves as smart and wise in order t get power and money an be able to inflict pain on others.] This critique however does not apply to Litvak yeshivas which learn Torah for its own sake which is a very great and important thing.
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