I think that the worship of dead people that permeates the religious world is some sort of idolatry. The reason I say this is that you can see in the Rambam that he defines idolatry as the worship of any being at all besides the First Cause. So worship pf dead people probably fits with that definition.

 The worship and love the religious have for the dead takes over their souls and bodies and they become zombies.=people with dead souls. 

That would be the reason for the signature of the Gra on the letter of excommunication. He apparently thought worship of dead people is not in accord with Torah.

 Gerard 't Hooft [Physics] has an interesting idea that Quantum Mechanics is due to variables that move very fast. Not hidden variables. Nor any pilot wave. And in his theory space time itself is quantized. So how do you get from here to there? Maybe by worm holes? I mean to say that the connections between space might be worm holes. [This worm holes that connect between black holes in the core of atomic particles  I think was suggested by Robert Penna in NY [I should mention that I saw this idea of Robert Penna in a paper by Salwa Alsaleh whose papers I was reading.]

 Emma Goldman wrote a book that was against the Bolsheviks. Her Disappointment with Russia she called it. Socialism sounds good until it is put into practice.

But I was never impressed with Socialism the first place because I always felt that no matter how good a theory seemed or how logical it was, if the facts showed it is wrong, then it is wrong.

Rashba [Rav Shmuel Ben Aderet] in Kidushin page 17

I have been thinking about a Rashba [Rav Shmuel Ben Aderet] in Kidushin page 17 for some time already. He asks from inheritance of a convert. He could not say to his brother "take the idols and I will take the other stuff," if inheritance of a convert was from the Torah. So we see "there is no choice" אין ברירה [going back in time.] But one brother can say to another, "You take the produce in one place, and I in another," and his idea is to get the produce which already has the tithes taken from it. The Rashba answers that there is choice in one sort of things, but not in two sorts. Then he asks from a gemara in Temura where you have two partners dividing up ten sheep against 9 and  a dog. All the ten that are opposite to the set with the dog are considered the "price of a dog" and therefore can not be brought as sacrifices. The Gemara asks let one sheep be for the dog and the rest would be OK. So from that question we see there is choice even by two types. אפילו בשני מינים יש ברירה

Rav Shach suggests that even in dividing among inheritors there is some ambiguity if the act is as they are buyers, but the actual things they are dividing are thought to be simply inheritance. Or if in the objects themselves there is an ingredient of being buyers. So the Gemara that holds one brother could not say "Take the idols," holds they are buyers, but the other Gemara in Temura holds they are inheritors [in two types] and so the saying of ''take the idols" would not be forbidden except for the fact that he agrees to the existence of the idols which makes that act forbidden. [It would not be forbidden because of "no choice since we see in Temura that "there is choice"יש ברירה  even by two sorts of things.]

 Rav Avraham Abulafia was the most neglected of all the mystics of the middle ages. I learned a lot from him. In particular the idea that even in languages of gentiles there is holiness. So that idea combined with the idea of the Ari Isaac Luria to say the words of verses forwards and backwards gave me the idea of using this method in Physics which in fact helped me get through my Physics courses at Polytechnic Institute of NYU. But I have not mentioned this on my blog because I did not want to distract from the fast learning. But both methods seem to be important. Certainly one can see that the Litvaks that walk in the path of the Gra get to great depth in Gemara by means of intense review. Yet without the fast learning type of approach of saying the words and going on that you see in the Conversations of Rav Nahman [76] one lacks a certain perspective in learning. 

[The general Litvak approach based on the Gra is to emphasize in depth learning for the morning hours and "bekiut" fast learning in the afternoon. But for some reason, I left the Litvak world and went more in the direction of Torah with Derech Eretz [work and Torah]. But, I can see the greatness of just siting and learning Torah all day-- for those that can manage to do so.] 

 

z7 music

z7 F minor mp3 file 

z7 F minor midi file

 Rav Nahman of Breslov mentions often in the LeM the problem with Torah scholars that are demons even though he does not refer to this problem in the same way all the time. For example in LeM vol I:61 he refers to the importance of not granting "semicha" [ordination] to people that are not really proper or prepared. So let's say there would be no such thing. What approach would be possible? Could people just go to any student of Ponovitch or the Mir to ask what the Torah says about such and such a question? I imagine that would  be the best approach.  At least to me this makes sense because in fact when I got to the Mir I was astounded at the high level of learning of even the first year students. My experience has been that almost any student of any of the great Litvak yeshivas tends to have a great grasp of Torah.

[Besides this we already know that "semicha" is  a fraud. Authentic semicha disappeared in the middle of the time of the amoraim.  That is why later amoraim are just known as "Rav" or just their first names. Apparently it continued somewhere into the Talmud period but the farther you go it gets less and less until it is accepted that at the end it simply no longer existed. [Semicha means a continuous granting of authority to teach Torah from Moses on Sinai  down to the middle of the Talmud period.] 

Another point to take into consideration is that Torah ought not be used as a means to make money. So why support that? Better give the same money to the great Litvak yeshivas that learn Torah for its own sake.