Trust in iron

Regarding the question of luck, I think the point is whether a person can control his own destiny, or is he only influenced by the various circumstances in his life. The Sages probably believed that Israel was in a higher state of awareness that they could be a choosing person who controls his own destiny even if his nature and environment direct him against the goal he aspires to. But Gentiles, in their opinion, at least during the time of the Sages, did not reach the level of a choosing person.

Beyond that, even if you find a questionable study in the field of legend, it is not certain that you can draw a conclusion from it about the correctness of the study in the field of halakhah. Usually, the Sages' form of study in the field of halakhah is much more systematic and orderly when it comes to halakhah.

I know, I know. I read the things eagerly in books and on the website. And in my humble opinion I think so. I am convinced.

But then the question is in the personal feeling how much we are supposed to value that we are doing what God wrote and intended in the Torah???

How much did they mistake in understanding the Torah???
After all, sometimes there are sermons so strange in explanation that I would not even consider them if they were said by someone of our time?

And if possible, a reference to your article on the subject of our obligation to the authority of the sages and the acceptance of the Talmud, that we do not dispute the Gemara because that is how we received it as a community (so what?)

And if not, perhaps I would ask if you could write.
I have tried to correspond several times about this and did not understand things clearly.

Thank you for everything.

I think part of the problem is our lack of familiarity and skill with the ways of preaching. Another part of the oddities is the result of traditions that have not reached us. In any case, there is no need to panic. The validity of laws does not depend on their authenticity (i.e., this is what was handed down at Sinai). Of course, if you have some clear information about the will of God, you can use it. Usually this is not the case, and then the assumption is that it is the best we have.
Regarding the public's acceptance, he elaborated on this in Beit Yishai – Sermons, 15, we took from there. As a rule, any authority of a normative system (such as a judicial system, or guild laws) stems from the fact that the public has accepted it. Therefore, I do not think there is much to elaborate on this. We have also accepted the laws of the Torah.

There seems to be an error here coming from the ruler: “All authority of a normative system, etc.” stems from the fact that the public has taken it upon itself; we have also taken the laws of the Torah upon ourselves.” The rabbi probably meant the sages’ interpretation of the laws of the Torah? Not that we stood there on Mount Sinai together, all the souls of Israel, etc., etc., and with our (personal) best wishes, we decided to “go for it.”

I am not a ruler (unless you have taken me for yourself), but I do not see any mistake here either. In the accepted view (although in the past I once doubted this here) accepting the Torah is the basis for our commitment to it. The fact that we did not stand there does not change anything. The public has taken it upon itself and now everyone who belongs to it is obligated by it. Just as if the Knesset enacts a law, it binds the public even two hundred years later (unless they change it), even though we were not the ones who elected the Knesset that enacted it.

If today we decide to change the Torah commandments, will they change?

Where did the rabbi question the accepted view and what does the rabbi claim?

Zeev, I didn't understand your question. What does it mean to change? And are the commandments in our hands?
I don't remember the source right now. I doubted that this was really a contract that we could have refused to accept. Simply put, it means that it is forced upon us, and thus it is clear that God forces it upon us. The matter of the great awareness is a legend.

Ah. I understood from the context and from the comparison to the Knesset laws that it is also possible to change the Kabbalah today, because the obligation to observe is by virtue of the Kabbalah and not by virtue of the divine command. Right now I understand that this is not your opinion and that you did not intend it. But there was a condition for the application of the decree that they would want to accept the Torah.

The order