Words of Chazal - human or Divine?

Leshem (2:4:19): The critical point is that every Jew is obligated to believe with perfect faith that all which is found in the words of our Sages—both in halacha, Talmudic agada and medrashim—are in their entirety the words of the living G‑d. That is because everything that they say is with ruach hakodesh (Sanhedrin 48:). This includes even that which isn’t relevant to Halacha and deed… Also all their decrees and statutes are not the product of human intellect at all but rather are the result of ruach hakodesh in which G‑d has expressed Himself through them. This is the great sound that doesn’t end (Devarim 5:19) of the giving of the Torah at Sinai and it expresses itself in the Oral Torah…. Thus, the Sages are just like messengers in what they say…. This is why the Baal Halachos Gedolos includes the Rabbinic mitzvos with the Torah mitzvos since all of them were given by G‑d (Chagiga 3b)…We can conclude from all this that anyone who tries to analyze the words of the Sages in order to establish the nature of their truth places himself in great danger. That is because man’s intellect cannot properly comprehend this matter and thus a person can come to heresy from the endeavor. This is what Koheles (7:16) states: “Don’t make yourself too wise—why destroy yourself?” A person who gets involved in this matter will find it very difficult to resist following his human understanding. He will end up going back and forth between the view of the Torah and that of his own understanding…. The righteous person lives by his faith because that is the foundation of the entire Torah….

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[i] לשם שבו ואחלמה דרושי עולם התוהו חלק ב' דרוש ד' ענף י"ט ס' ו' (דף 161). והעיקר המחויב לכל מי אשר בשם ישראל יכונה להאמין באמונה שלימה שכל מה שנמצא בדברי רז"ל בהלכות ואגדות בש"ס ומדרשים הם כולם דברי אלקים חיים כי כל מה שאמרו הוא ברוח ה' אשר דיבר בם במסוד ה' ליראיו וכמו שמצינו בסנהדרין מ"ח סע"ב. שגם בענין שאינו נוגע להלכה ולמעשה כלל. ושאל הגמרא על רב נחמן מנא ידע והיתה התשובה שם. סוד ה' ליראיו וכ':...וכן כל דבריהם ז"ל אשר בגזירות ותיקנות אינם ע"פ שכל אנושי כלל אלא כולם הם ברוח ה' אשר דיבר בם מקול ה' בכח קול גדול ולא יסף דמתן תורה והקול הזה היה ממשמש והולך בכל מייסדי התורה שבע"פ. כה תדברו אל בני ישראל וכה תאמרו לבני ישראל. והם כולם גזירות העליון ב"ה אשר האיר ונתגלה לנו ע"י קדושת תורתם וחכמתם והם רק כשלוחים בדבר זה לומר להם כזאת וכזאת עשו ( וכמדוה לי שראיתי כ"ז בשל"ה) וזו היא סברת בה"ג מה שכולל המצות דרבנן עם דאורייתא כי כולם ניתנו מרועה אחד כמ"ש בחגיגה (ג:) . וע' בדברי הגר"א בספד"צ פ"ה בסוף דמ"מ תליסר:

והרי נמצא מזה כי כל המתחכם על דבריהם להתבונן על אמיתתם הוא מכנסי את עצמו בסכנה גדולה כי אין שכל אנושי אפשר להשיג אותם ועלול הוא לבוא לכפירה רחמ"ל ועל זה נאמר קהלת (ז:טז) ואל תתחכם יותר למה תשומם. כי המכניס עצמו בזה קשה לו מאד להלוך נגד דעתו והוא פוסח תמיד על שתי הסעיפים. ולכן אמרו עבו"ז (יז.) כי על כל דרכי מינות ואפיקורסות הנה על זה נאמר כל באיה לא ישובון ואם ישובו לא ישיגו ארחות חיים. אבל וצדיק באמונתו יחיה כי הוא יסוד כל התורה כולו:

Non-Jewish prostitutes - how serious a sin?

shoshi asked:

Someone who spent more than 10 years learning in a kollel told me that "there is no issur mideoraita to have sexual intercourse with a non-jewish woman, as long as no one sees it"

He says that only Rambam says that there is an issur mideoraita, but if you do not accept rambam, you can go with non-jewish prostitutes as a religious jew and you do not infringe halacha, except perhaps miderabbanan.

Can you confirm this opinion?
If not: what are the sources?
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This question can be understood in a number of different ways. 1) Is there an explicit Torah prohibition against relations with a non-Jewish prostitute. 2) Does G-d care if a Jew has sexual relations with a non-Jewish prostitute 3) Which is worse sexual relations with a unmarried Jewish woman who is a nidah or with a non-Jewish woman. 4) Since there is an explicit rabbinic prohibition about relations with a non-Jewish woman doesn't that imply that there is no Torah prohibition? 5)Is the severity of G-d's disapproval proportional to the punishment for a particular act? 6) If a person has an overwhelming sexual lust which is the way he can minimize the spiritual damage? 7) Is Judaism amenable to a bean counting approach or are there metarules that are more important? 8) Does someone have to be concerned with a prohibition which is only rabbinic i.e., man made or is enough to be meticulous in observing the word of G-d i.e., Torah. [TO BE CONTINUED]

Breslov - Rav Nachman's burial place dispute

Jewish Chronicle reports:

Visitors driving into Jerusalem these days will not infrequently be accosted at major crossroads by young men in Chasidic garb offering them books and CDs of the teachings of their Rebbe, Rabbi Nachman of Breslov, among the most colourful and controversial figures in the 250 years of Chasidism. These enthusiasts are known as the Na-Nach-Nachman Chasidim, a sobriquet they received from Rabbi Yisrael Odessa who claimed to have received not only a visit from Rabbi Nachman, but also a small note bearing this enigmatic phrase. All over Israel the stuttered name now appears on walls, in public spaces, or is utilised as a car sticker.

But the Na-Nach-Nachainites don't stop at publicising their Rebbe's spiritual heritage. They want to transfer his physical remains from their location in the Ukraine to Mount Zion in Jerusalem.

"There is no reason why the remains of Rabbi Nachman should not be moved to Eretz Israel," said Sharone Tel-Tsur, president of the World Council for Rabbi Nachman of Breslov in the Land of Israel.

"What use is it having him buried in Uman?" Sharone's assistant, Nadav Etlinger adds: "Ukraine is one of the world centres of prostitution. It is not a seemly place for those who visit the grave on Rosh Hashanah."

Rabbi Nachman (1772 -1810), great-grandson of the Ba'al Shem Tov - founder of the modern Chasidic movement - led a tempestuous life, moving from place to place, including a perilous journey to Eretz Israel and finally, weakened by tuberculosis and shattered by the death of his children, reached Uman, a small city in Ukraine, where he declared "Dor is gut tzu leigen," "Here is a good place to die."

His followers took this to mean that his burial place was permanent. There were two pogroms here, the Rebbe had explained, in 1749 and 1768, which had left behind upwards of 20,000 martyrs, mainly, in his words, of "simple Jews."

Rabbi Nachman felt obliged to "rectify" these souls. In addition, he said, Uman was a centre of the nascent Haskalah (Enlightenment) movement. The souls of those caught in this trap also needed "rectification".

Since Rabbi Nachman's demise, the Uman site has attracted many pilgrims, even when reaching it (during the Soviet regime, for example) was dangerous. But about 15 years ago, the Na-Nach-Nachman group, led by Rabbi Odessa, began campaigning to bring the Rebbe to the Holy Land. According to Rabbi Chaim Kramer, of the Breslov Research Centre: "This group is very small,"

His colleague, Rabbi Natan Maimon (deputy president of the World Breslov Centre), states: "Ninety-eight per cent of the Breslov community are against moving the Rebbe's remains."

Despite these denials, statements of support for the move have come from Rabbi Ovadia Yosef, the late Rabbi Moshe Feinstein, the late President Chaim Herzog, the first Prime Minister of Independent Ukraine, Leonid Krachuk, Ehud Olmert, and Shimon Peres. Ariel Sharon signed a permit for the group to acquire 15 dunam of land on Har Zion for the purpose of the new grave site.

This last document was also signed by Rabbi Yechiel Dorfman, chairman of the World Council of Breslov Chasidim, who died two years ago, aged 96, and considered a major force in the old guard of the Breslov community: he was initially opposed to moving the grave for all the traditional reasons. "The reason he changed his mind," explains Sharone, "is that he was disturbed by what was going on in Uman itself."[...]