The moral of the story from the quantum world.
Hello Rabbi,
A.
After the lesson, I thought to myself that it’s really possible to learn a message from the quantum world.
The wonderful and delusional thing about the particle that behaves in a contradictory way, in reality, I would basically never agree to accept as true and I would not believe anyone that it could be. It’s just, it just happens, it’s a fact, it’s been proven.
So I had no choice but to understand that it was true.
There is a common human sin of dismissing things before seriously examining them, such as demons, prophecies, virtues, the Holy Spirit, and there is indeed a lot of nonsense there, of course.
But the principle we must take is that everything is measured in terms of evidence and probability, and if there is a good and strong reason to think that there is a force or something strange, then there is something strange.
There’s no such thing as canceling something because it doesn’t seem rational to me.
In my opinion, for this reason, many people dismiss the need to examine the existence of God and the feasibility of the Mount Sinai event.
You need to check, and if there is good evidence that hopping on one leg keeps chickens alive, then it probably works.
on.
On another matter, recruitment:
I’ve been reading a lot lately, and also what you wrote several times, and I noticed that there’s a point that wasn’t discussed.
All those who argue in favor of conscription for students explain and claim that there is an obligation to conscript into a kingdom, and that there is no need for a king or a Sanhedrin, and that there is no exemption for Torah students in the Mitzvah War.
But I haven’t seen anyone raise the point that we live in partnership with people, most of whom don’t live according to Halacha, and that requires different behavior. Halachaically.
Let’s assume in principle that there is an exemption for students in bulk:
After all, if the Haredi community and its rabbis who claim exemption from conscription were living in Sweden, and they were living in joy and brotherhood with the Gentiles, and a serious war with Denmark were to break out there,
Would the halakhic scholars have explained well to the Swedish government and citizens, when Swedes are the majority in the country, that it is written in the Gemara that Yoav would not have gone to war if David had not studied Torah?!
Even assuming that there is an exemption according to the Torah, it is quite clear that when there is a political and realistic partnership with people who do not live according to the Torah, a different approach is required.
We have already seen in the halacha, for example, that it is forbidden to beget a son for idolatry, but for the sake of peace it is permitted.
Simply put, even in the State of Israel, if the majority of Jews do not believe in living according to Halacha, a different ruling is required from a Halacha perspective regarding the participation of believing Jews when they are part of a community whose rules by which it lives and conducts itself are humane and simple.
Isn’t that so?
First, if such questions are raised here, it is appropriate to refer to the lesson or indicate what is being referred to. The reading public does not know what is being referred to. This lesson is not recorded for the public because it is given for a fee to the university, and therefore should not be referred to. But you can see it in columns 322 – 327. Second, if these are two questions on different topics, it is better to split them, both for the convenience of the readers and so that the discussions, if they develop, do not get mixed up with us.
A.
There is such a thing as dismissing something because it doesn’t seem rational to me. But one must be open to the possibility that I am wrong. I argued this in column 601 when I was dealing with the question of how to deal with paradoxes. We must examine the quality of the evidence and weigh the claim accordingly. When the evidence is not good enough, I will not reject my intuition in the face of it, even if in principle the conclusions that arise from it may be correct.
on.
I completely agree, and I think I wrote this too. The halakhic exemption for students does not obligate those who are not committed to halakhic law, and in a country where society also includes such people (they are the majority), even if there were a blanket exemption, it would not be right to use it. It is not an exemption that is taken, but an exemption that is given. As they say about the right of way. Let’s say you have the right of way on the road, and someone did not give it to you and an accident occurred. There will be cases where you will be found responsible and guilty, because the right of way is given and not taken. The same is true here. Even if the state is criminal in not granting an exemption to students, as long as the exemption is not granted, there is no exemption. God, the Blessed and Exalted, will already be held accountable for not granting an exemption. The same is true regarding saving oneself with the money of one’s friend. Even for the methods where a friend is obligated to give his money to save me, that does not mean that I am permitted to take it (Rashi believes that it is forbidden. And the Rabbisba means that if the friend is obligated to give it to me, then I am also permitted to take it). And I have already written about this here in the past.
By the way, I also think it has nothing to do with the Mitzvah War. It’s just a confused and confusing discourse. It’s a PICON, and nothing more. The obligation to enlist in such a situation also exists in Belgium or Kazakhstan.
This is not a different ruling, but a different conduct. The legal basis for exemption remains the same, but morality requires enlistment.
Thank you very much,
Okay, next time I'll pay attention.
B.
Yes, regarding life insurance, I read the things.
I wrote this as a general description.
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