Wednesday, November 17, 2010

Some don't get healthier from exercise


NYTimes

Recently, researchers in Finland made the discovery that some people’s bodies do not respond as expected to weight training, others don’t respond to endurance exercise and, in some lamentable cases, some don’t respond to either. In other words, there are those who just do not become fitter or stronger, no matter what exercise they undertake. To reach this conclusion, the researchers enrolled 175 sedentary adults in a 21-week exercise program. Some lifted weights twice a week. Others jogged or walked. Some did both. Before and after the program, the volunteers’ fitness and muscular strength were assessed. At the end of the 21 weeks, the results, published earlier this year in Medicine and Science in Sports and Exercise, were mixed. In the combined strength-and-endurance-exercise program, the volunteers’ physiological improvement ranged from a negative 8 percent (meaning they became 8 percent less fit) to a positive 42 percent. The results were similar in the groups that undertook only strength or only endurance training. Some improved their strength enormously, some not at all. Others became aerobically fitter but not stronger, while still others showed no improvements in either area. Only a fortunate few became both fitter and more buff. As the researchers from the University of Jyvaskyla wrote with some understatement, “large individual differences” exist “in the responses to both endurance and strength training.” [...]

Rav Moshe Chagiz - concerning authorship of Zohar

משנת חכמים (ס' של"ב): ובגדר אהבת החברים ומעלתה נקבלה האמת ממי שאמרו. כי האמת יורה דרכו דמסדר ומחבר ספר הזוהר הקדוש, דודאי אדם גדול היה דבאו לידו הקונטריסים, ומן השמים זכו אותו להוציא לאור תעלומות חכמה רמה ונעלמה והא סדרי הקונטרסים על סדר הפרשיות. אך לא חלילה רשב"י, או רבי אבא, עשו סדר זו הנמצא בידינו. כי זה טעות ושטות מפורסם, כעין אותם הסוברים שאנו מאמינים דבר שאינו. שהתלמוד כמו שהוא מסודר אצלינו, היה אצל אברהם אבינו דבר שלא עלה במחשבה אצל עם ה' נושא משך הזרע, ואנו תל"י יודעין שלשלת ספר יוחסין של כל התורה שבע"פ איך ומה נשתלשלה ובא לידינו מיד לפה אל פה, עד משה מפי הגבורה.

משנת חכמים (ס' של"ג):
ומה שתמצא לרז"ל שאמרו דאברהם אבינו קיים כל התורה אפילו עירובי תבשילין אינו אלא על האופן שכתבתי בהקדמתי הראשונה לספר אלה המצות. שהכל נתגלה לאברהם אבינו כמרז"ל על פסוק וה' אמר הכסה ני מאברהם עי"ש. כדי לסתום את פיהם של המקנטרין שחושבים אותנו לשוטים ולפתי מאמין לכל דבר, וחלילה לעם חכם ונבון להבין הא דאמרו על פסוק ואתנ' לך לוחות, אלו עשרת הדברים תורה, זה מקרא והמצוה זה משנה אשר כתבי אלו נביאים וכתובים, להורותם זה גמרא שכולם נתנו לשמה בסיני. דר"ל כך כמו שהוא אצלינו במכתב דזה שקר מפורסם. דהרי קודם רבינו הקדוש כל דברי התורה שבע"פ לא היה רשאי להעלותם בכתב, א"כ נתינה זו שנתן למשה אינו אלא דפה לפה גילה לו הקב"ה דור דור ודורשיו. וכל מה שתלמיד ותיק עתיד לחדש, ורוב כל אותה קבלה היא מה שנשארה ומצויה אצלינו מאומתת ומאושרת ומקויימת אשר אין לנו במה להסתפק עליה הכל כמו שכתבתי שם בהקדמה הנזכר.

משנת חכמים (ס' שלד):
אף הכי בחבור נורא זה מספר הזוהר אין להסתפק בעיקרן של דברים כהוויתן שיצאו מפי רשב"י וחבריו, ולכן המהרהר אחריו כמהרהר אחר השכינה, אך המסדר  עשה התקשרות הדרים כאשר עליו ובאו לידו על נכון כדחזי במאמר שהבאתי לעיל בסעיף שכ"ט.



Tuesday, November 16, 2010

The Animators of Life:Molecular animation


NYTimes

Pachad Yitzchak - Definition of faith

Pachad Yitzchak (Emuna): Faith is that which is necessary to believe in order not to be called a heretic.



פחד יצחק ד"ה אמונה. אמונה היא דבר שצריך להאמין כדי שלא להקרא כופר

Monday, November 15, 2010

Child & Domestic Abuse book - Buying in Europe or Israel

My plan of shipping copies to Israel - is simply not practical. It isabout the same price for shipping whether I send bulk quantities fromCreateSpace or whether you pay for shipping directly from Amazon. Consequently those outside of America who want the book should order directly from Amazon. It is cheaper per volume if two books are ordered at a time.

This Is Your Brain on Metaphors


NYTimes

Despite rumors to the contrary, there are many ways in which the human brain isn’t all that fancy. Let’s compare it to the nervous system of a fruit fly. Both are made up of cells, of course, with neurons playing particularly important roles. Now one might expect that a neuron from a human will differ dramatically from one from a fly. Maybe the human’s will have especially ornate ways of communicating with other neurons, making use of unique “neurotransmitter” messengers. Maybe compared to the lowly fly neuron, human neurons are bigger, more complex, in some way can run faster and jump higher.

But no. Look at neurons from the two species under a microscope and they look the same. They have the same electrical properties, many of the same neurotransmitters, the same protein channels that allow ions to flow in and out, as well as a remarkably high number of genes in common. Neurons are the same basic building blocks in both species.

So where’s the difference? It’s numbers — humans have roughly one million neurons for each one in a fly. And out of a human’s 100 billion neurons emerge some pretty remarkable things. With enough quantity, you generate quality. [...]

The Infamous Shabbetai Tzvi


The Infamous Shabbetai Tzvi by Rabbi Dovid Rossoff

Jewish history has its list of heroes and villains. Many of the latter have been forgotten over the course of time, perhaps for the betterment of all. However, one of the most treacherous culprits of the last thousand years to have aspired to stand up against God was a man by the name of Shabbetai Tzvi. Unfortunately, his name has been enamoured with a false mystique of some esoteric righteousness hidden behind acts of blatant sacrilege. There is no doubt, however, that he caused one of the greatest uproars within the Jewish rank and file. And it is sadly true that he caused large numbers of fellow Jews to apostatize and thereby forfeit all the eternal gifts awaiting every faithful Jew in the world to come.

This is not the place to unravel the complex historical and ethical parameters concerning Shabbetai Tzvi as a false messiah. Instead, we shall take a brief look and what brought him to the road of disaster. [...]

Brooklyn Rabbi Is Convicted of Extortion Attempt


NYTimes

NYTimes

A prominent Orthodox rabbi who founded a respected Jewish day school in Brooklyn was convicted on Wednesday of trying to extort millions of dollars from a giant hedge fund

Sunday, November 14, 2010

Man Who Claimed to Have Dybbuk Now Admits it Was All a Bluff


Matzav

The fellow who claimed to have been possessed by a dybbuk and garnered the attention of the Jewish community worldwide last year has now come forth and admitted that it was all a hoax. The man, a resident of the Jewish community in Brazil, has apologized for his shenanigans and says that it was all one big show.

He has also expressed his regret that Rav Dovid Batzri, the noted mekubal, was asked to attempt to chase the dybbuk twice, including once via video conference. [...]


8000 people from Falash Mura community to make Aliya


JPost

Almost 8,000 people from the Falash Mura community in Ethiopia will make aliya to Israel in the next four years, according to a decision that was confirmed in the Knesset on Sunday.

"There are approximately 8,000 men, women and children who live under very difficult humanitarian conditions, Prime Minister Binyamin Netanyahu said during a government meeting.

The prime minister went on to say that "the Government of Israel seeks to resolve this problem because there is indeed a complex humanitarian crisis there and so as to avoid the creation of additional refugee camps in Ethiopia."[...]

Rav Sternbuch: What does not accepting lashon harah mean

רב משה שטרנבוך (תשובות והנהגות יורה דעה א:תקנה): שאלה : באיסור קבלת לשון הרע וגדרה.

הקדוש בעל "חפץ חיים" זצ"ל בהלכות לשון הרע (כלל ו' סעיף י') פוסק שאסור לקבל לשה"ר ששמע רע על תבירו רק יש העמידו על הזקתו שאין בו עולה, ומ"מ למיחש מיהת בעי לברר וליזהר, אבל אין לו עוד אפילו ספק בלבבו כל זמן שיש חזקה.

ודבריו תמוהין מאד, אטו בני אדם מלאכי השרת הם, וכששומע מאדם מהימן שאינו שונאו וחושש בלבו, היאך נימא שזהו איסור קבלת לשון הרע, ונהי דאי אפשר לו לנגוע בחבירו כמלא נימא על סמך שמועה, מ"מ בלבו מסתפק שמא השמועה נכונה, וקשה אפילו לצייר שחושש רק כדי לברר אבל באמת אין אצלו אפילו חשש, והלוא מדין חזקה גופא נשאר ספק רק הלכה לנהוג כמקודם, ומעולם לא נפסק בחזקה שגם בלב אסור להסתפק כלל, ועכ"פ יש כאן ספק במציאות והחזקת כשרות לא מכרעת על זה.

וכן ראיתי בספר "פאת שדך" (מהגר"ש מונק זצ"ל) ס" כ"ט מביא ששאל מהחזו"א זצ"ל והשיב "מי יכול לעמוד כזה אין זה אלא לומדות" וכוונתו כנ"ל שהרי אי אפשר לעמוד בזה ולא ניתנה תורה למלאכי השרת. ולכן נראה בכוונת הח"ח דכששומע לשה"ר הלוא טבע האדם הוא להאמין למספר ובפרט אם הוא אדם נאמן, ונעשה לו עכ"פ ספק גמור, ולזה דעת הקדוש החפץ חיים שצריך לידע שדין התורה הוא להעמיד כל אחד בחזקתו והרי הוא בחזקת כשרות, ורק הלכה היא שמותר לחשוש וכחששא לענין זהירות מדבר שעלול ליגרם לו נזק אם השמועה היתה נכונה, ומלבד זהירות זה . האיסור בתורת ודאי לספר לאחרים או לצערו וכדומה, וחששא זו שהותר בזה היא שלעצמו חושש שלא כדין חזקת כשרות, אלא כאילו כן האמת, אבל בלבו צריך לידע ברור שחזקתו בכשרות, ולכן סיפור הלשה"ר הוא שקר, ולא ניתנה התורה למלאכי השרת. וככל אופן מצווים אנו "בצדק תשפוט עמיתך" ללמד זכות כפי האפשר ואין גבול עד כמה אפשר ללמד זכות, וגם לצדד שההוא לא ראה בדקדוק או את כל הפרטים ולא סיפר או יודע כל הנסיבות וכו'.

ועיקר איסור קבלת לשק הרע הוא לאחר השמיעה - שלא ישתנה אצלו היחס לחבירו כלל, וליהוי כאילו לא שמע, שלגבי חבירו אינו חושש כלל, אף אם לעצמו אינו כמלאכי השרת שברור לו, וכמ"ש.

The "Dybuk from Brazil" admits it was a fraud


B'Chedrei Chareidim


הדיבוק מתקלף: "הכל היה בלוף אחד גדול
"
חודשים לאחר שטלטל את הארץ, מודה ה'דיבוק' ממקום מגוריו בברזיל: "הכל היה בלוף אחד גדול. למדתי שפות זרות בכדי להיראות אמין" • כעת הוא מבקש סליחה



Strange tale concerning a man of simple but flawed belief & the Arizal

Rav Moshe Chagiz (Mishnas Chachomim): A Portuguese Marrano living in Tzfas (the city of the Arizal) heard the sermon of a local rabbi concerning the importance of the Show Bread that was brought every week in the Temple. This rabbi expressed great anguish because the mitzva of the Show Bread was no longer practiced. This pure hearted Marrano returned home and told his wife to bake two perfect loaves of bread every Friday. He told her he wanted to offer these loaves to G﷓d and that hopefully G﷓d would find them acceptable and would eat them. Friday afternoon he brought them to the synagogue and placed them before the Aron HaKodesh where the scrolls of the Torah were kept. Then he prayed that G﷓d would accept them and eat them. He entreated G﷓d like a child entreats his father. He then returned home. When the caretaker of the synagogue came, he saw the loaves and ate them with great happiness. That night when the Marrano came for the Shabbos evening prayers, he ran to see what had happened with the loaves. When he saw that they were missing he was filled with great joy. He returned to tell his wife how wonderful it was that G﷓d had not rejected his offering and had eaten them. He told his wife that she needed to be very careful in the preparation of the loaves since they gave G﷓d pleasure. Every Friday he would bring fresh loaves to the synagogue, pray and leave them before the Aron HaKodesh. One Friday while he was delivering his loaves and saying his prayers—it happened that the rabbi of the synagogue was there preparing his speech for Shabbos. The Marrano who was in ecstasy while offering his loaves to G﷓d was unaware that the Rabbi was listening to everything he said. The rabbi became furious when he realized what was going on. He started screaming and insulting the Marrano “You idiot do you think that our G﷓d eats and drinks? It is obvious that the caretaker takes them—not G﷓d. It is a terrible sin to ascribe any physicality to G﷓d.” The rabbi continued his tirade until the caretaker came in as usual to take the loaves. The caretaker—without the slightest embarrassment—admitted that he had taken them. When the Marrano heard the confession of the caretaker he started to cry. He begged forgiveness from the rabbi that he had erred in understanding the sermon. Suddenly a special messenger entered and announced in the name of the Arizal that the rabbi should immediately return to his home. He explained that on Shabbos morning when the rabbi would be giving his sermon—he would die. The rabbi was shaken by what he heard and went immediately to the house of the Arizal to find out what he had done wrong. The Arizal explained that the rabbi’s sin was that he had ended the pleasure that G﷓d had been receiving. That since the destruction of the Temple G﷓d had not received pleasure comparable to what the Marrano had provided by bringing his two loaves of bread with such purity of heart. Consequently, since the rabbi had stopped the Marrano’s offering it was decreed that the rabbi had to die and that there was no way the decree could be changed. The next morning while the rabbi was giving his sermon he died as the Arizal had said.

Germany debates role of Muslims in society


NY Times

THIS quiet, orderly man, who lives in a quiet, orderly house, in a very quiet tree-lined neighborhood has caused a huge public stir here with his volatile book arguing that Muslim immigrants in Germany are socially, culturally and intellectually inferior to most everyone else.

With the certainty of an accountant adding up rows of numbers, Thilo Sarrazin has delivered his conclusion in a book that has sold over one million copies, forced him to quit his job at the German central bank, may get him kicked out of his political party and for the first time since World War II made it socially acceptable in Germany to single out a particular minority for criticism. [...]