אין אני ראוי לבוא ולקבוע בזה דברים חדשים אלא רק לבאר מה שכבר כתבו בזה הגאוה"צ רבני הביד"ץ במכתביהם שאין ראוי לעשות כן, והוא מכמה טעמים: א) התוה"ק מלמדת אותנו לקדש עצמינו בכל דבר ולא רק במאכלות, וגם ענין קדושת ...!trpsttrp-gettext data-trpgettextoriginal=9739!trpenRead more!trpst/trp-gettext!trpen

אין אני ראוי לבוא ולקבוע בזה דברים חדשים אלא רק לבאר מה שכבר כתבו בזה הגאוה"צ רבני הביד"ץ במכתביהם שאין ראוי לעשות כן, והוא מכמה טעמים:
א) התוה"ק מלמדת אותנו לקדש עצמינו בכל דבר ולא רק במאכלות, וגם ענין קדושת המאכלות תכליתם הוא לקדש עצמינו בכל מה דאפשר, ולכן מכיון שמבחינת קדושת האדם השימוש הסמארטפון בסופו של דבר הזיקו רב על התועלת לכן אינו כדאי.

ב) מאחר שרבני ומנהיגי הביד"ץ גופא פסקו שלא לעשות כן, לכן אין ראוי לעשות כן בהשגחה שתחת כשרות בד"ץ, בפרט שהרבה מאוכלי כשרות הבד"ץ אוכלים מחמת ריבוי הרבנים הגאוה"צ שעומדים על גבי ההשגחה אם עושים כהוראותיהם, (ויש לציין שמה שמסתמכים בזה להתיר להחזיק סמארטפון על המכתב הידוע שכתבו חברי הביד"ץ שמשגיחי כשרות לא יוציאו את המכשיר החוצה שע"ז מסתמכים, לא נזכר שם שהדבר מותר אלא רק נזכר שם שאם יש משגיח שיש לו סמארטפון (ולא משנה מחמת איזה היתר מאיזה חכם שהורה לו כן או הוראת היתר שיש לו הוא עושה כן, ולא נחתו לזה שם כלל) שלכל הפחות לא יוציא החוצה, ולא נזכר שם מעבר לכך, ולא מסתבר לסמוך על מכתב כזה להתיר על מכתב ברור שנכתב בו לאסור).

ג) המציאות הוכיחה שכמה בנ"א ירדו ברוחניות מחמת מכשיר הסמארטפון שהוריד לטמיון שנים של חינוך מבית האבא והתעלות במוסדות החינוך, והפך את האדם למעין פרווה וקריר ברוחניות, וצריך הרבה שיקול דעת וכובד ראש בשביל לומר שע"פ תורה והלכה כדאי לקדם דבר כזה.

ד) כאשר גוף הלכתי ודתי חשוב כמו בד"ץ נותן פתח למכשירים כאלה, בעינינו ראינו שיש מקלי הדעת ששמחים וצוהלים מזה למאוד שכביכול ניתן הכשר למה שהם תמיד רצו, ודי בשמחה שלהם כדי להבין מה דבר זה גורם ופועל, ודי למבין, וזה לא רק סיבה אלא גם סימן.

ה) ויש להזכיר בזה גם המכתב שיצא מכל גדולי ישראל לפני כשנתיים שאין היתר להחזיק סמארטפון גם לא לצרכי פרנסה, וכ' שם הגר"ש רוזנברג שההכשר שלו הוא רק להציל אדם ממצב גרוע יותר (ודימה זאת א' הדרשנים לרב שהורה היתר למאן דהו שבא לחזור בתשובה ואינו יכול להפסיק לעשן שישתדל לעשן רק אחר כמה שעות מכניסת השבת, שאין כאן הוראת היתר בזה כמובן), וכידוע שלא הסתפק בכך אלא אחר כך שוב ביטל ההכשר שלו לגמרי ומסר את הפיקוח לידי רב אחר, ויתכן שהוא מחמת הטעם הנ"ל שהיו שהבינו שיש כאן הכשר, ומ"מ גם אם נקבל שיש כאן איזה היתר (ואין מתפקידינו להיכנס לזה), הרי התנאי הראשון בהיתר בדיעבד כזה הוא שהאדם ירצה בהיתר, אבל לא להשפיע ולגרום מחמת זה על רבים שיחזיקו סמארטפון כשהם מצידם לא חשבו על רעיון כזה.

כל הנ"ל מספיק מחמת להכריע שלא יבקשו מהמשגיחים להחזיק המכשירים הללו, וכן דעת גדולי ישראל, ומה שטוענים שיש משגיחים שבלאו הכי יוצאים לחו"ל הנה מצד גדרי הלכה לצאת לחו"ל ולהחזיק סמרטפון הם ב' דרגות רחוקות זו מזו לגמרי, והיו הרבה שהוצרכו לצאת לחו"ל בזמנים שונים לצרכים שונים ובתקופות והזדמנויות שונות, ואינו דומה כלל להחזקת סמרטפון, והדברים פשוטים ואכמ"ל.

ו) ויש בזה עוד חסרון נוסף, שאם נאמר שעד כה היה כה ב"ד יפה להוכיח בשער בכל מיני הזדמנויות מי שהיה צריך להוכיח, מעתה ואילך יהיו כאלה שיאמרו התקוששו וקושו וכו', וחבל על דבר זה שיאבד, ודי בזה להמבינים מה שאני מתכוון לומר בזה.

ז) בסיום ותכלית הענין יש לשים לב לנקודה נוספת שככל ומערכת הכשרות יותר מקפידים על רמת ההתחשבות והאחריות בענייני קדושה ועל ציות הגוף העסקי של הכשרות לרבני הכשרות, כך יסמכו עליהם הציבור גם לענין רמת הזהירות בענייני הלכה, שכן רועה אחד אמרם מפי אדון כל המעשים ברוך הוא.

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Here is the fact that a person does not believe in one particular of the words of the Sages, he is judged as an apostate, this is clear as the Rabbinical Law of the Radbaz and the Jewish Law in the Leaders of the Rashel (printed with the Rashat of the Rashel, published by Zichron Aharon). But whoever believes that in fact the world will exist For more than 1,000 years, there is no judgment as an infidel who can...!trpsttrp-gettext data-trpgettextoriginal=9739!trpenRead more!trpst/trp-gettext!trpen

Here is the fact that a person does not believe in one particular of the words of the Sages, he is condemned as an unbeliever. This is clear as the Rabbinical Law of the Radbaz and the Jewish Law in the leadership of the Rashel (printed with the Rashat of the Rashel, published by Zichron Aharon).

But whoever believes that in fact the world will exist for more than 10,000 years is not judged as an unbeliever who can say in the Halachah Kim Liya as Rambam who believes that there is no Halachah like that mishnah (I brought in my essays on the Great Midrash) and that the world will not be destroyed but the Havhab is after the death and the days of the Messiah are not between now and then. 7 but the enslavement of monarchies, and that there is no halacha like that Mishnah which holds that the world will not be destroyed. It is only and the earth will forever stand, and 27 is mentioned in detail in some of Rambam's words.

And in fact it is not necessary that the Rambam followed the Rambam in this, since the Rambam relied mainly on the wisdom of philosophy and there is no Halacha as the Rambam in the words he took as philosophy as the Meshach in the Gra's commentary on the Shu'a and KMSH Ba'al Hashem at length and emphatically.

And what you asked about whether the letters DRA was divided by the number of years, here it turns out that he didn't know that I wrote a commentary on the ODA and it was published in the Zichron Aharon edition, and there I mentioned that it is once again in the new part of the ODA that was printed later in the volume there and that "Also in the clear verse, because of what I mentioned.

And the simplicity of the Rabbinical Bible does not say that the seventh day is against Shabbat, God's sojourn for a thousand years, and in any case it should be destroyed from the beginning of Shabbat, Shabbat is not the day of the deed at all. '.

But it is necessary to recommend a little dahana explained in Pesachim Nd Aa that there are things that G-d created between the suns, and K. Dhri G-d's sabbath on sabbath, and it is explained in the Midrash that Adam does not know his times and moments, etc. but G-d knows that Shabbat is from the sand To the holy, this is explained that on Shabbat Shabbat in the beginning of the creation of the world, work was done in the House of Suns.

This is also the case on the seventh day of the seven thousand Shenin, that the day of the Most High is one thousand, as explained in the Bible, there is no strike between the suns, and in any case the beginning of the suns is a hundred years according to the suns of the 20th century, according to the EB relative minutes, and what comes down from the reckoning 7 Years which is about 5 minutes 50 minutes in this.

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Although 20 in Sefer Hasidim (3. 554 555) that the wise man should not bless or pray for those who come to him but should first tell the person to correct his actions and to promise to correct his actions, Mm. As the first...!trpsttrp-gettext data-trpgettextoriginal=9739!trpenRead more!trpst/trp-gettext!trpen

Although 20 in Sefer Hasidim (3. 554 555) that the wise man should not bless or pray for those who come to him but should first tell the person to correct his actions and to promise to correct his actions, Mm. As the first Rabbis, and on the other hand, we state in many places in the Gm' and Midrash that the Sages blessed immediately they came to them to ask for a blessing in times of need, as we found Hana Ttiphi and the whole matter is there in the Gm' Taanit and in many places.

But the book Chassidim is based on the law brought forth in Rambam Rish Hala Ta'aniyot (and brought forth in Mishnab Hala Ta'aniyot) that one should tamper with one's actions when they will suffer in vain for him, as in the verse "And if you go away with my people, Keri" and 3, and in the verse "Berachot 5a" If he sees a person who will be punished in vain for him, he will screw up in his actions, and in any case the wise man will teach the person who will screw up in his actions, and he also mentioned there in the book of Chassidim a prophet, that the prophet surely knows if the trouble comes because of the sin, and there surely is an absolute obligation to return to repentance when he knows for sure that this trouble comes because of this sin.

And in fact it is clear that the custom is that the sage is not obligated to refrain from blessing him even if he did not ask the person to return to repentance, which is proven in many places in the GCC, and there is a blessing in this from blessing him to multiply in blessings all that he can to others (see Kev Hasher vei. It is incumbent upon the person to return to repentance and the wise man vouches for him and it is necessary to prove it so that the person does not fail in sin, and if he does not now the wise man is obliged to prove it for whatever reason, as sometimes the wise man is also not obliged to go to the trouble of going and repenting all kinds of people who he knows have sinned (the commandment not to say, etc. and I wonder if there is A person who knows how to prove by Arakhin 16, and the Akhmal in this, and by the Garnak lessons on the number of ancestors what was brought there in the name that a person is not obligated to prove any person he sees is violating a prohibition), in any case does not need to refrain from blessing him.

And regarding your last question, whether salvation and virtue, as well as God's blessing, will be beneficial when a person still has sin, one should know that just as the blessing is a virtue for goodness, so sin is an even greater virtue on the contrary, and therefore when there are contradictions between what a person causes to be gifted to him, he will have what is decreed upon him It is from heaven how to treat this (ie. in the book Menchat Thankado what was brought there from the Garhak like this).

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From time to time, the question arises about the attitude of the Tohka to emotional treatments, which are mostly based on the wisdom of the soul, based on the research of O'Hare and people who are outside the midrash schools, and when we scrutinize what is common in the world, we find in it some opinions and approaches that on the one hand are contradictory but...!trpsttrp-gettext data-trpgettextoriginal=9739!trpenRead more!trpst/trp-gettext!trpen

From time to time, the question arises about the attitude of the Tohhak to emotional treatments, which are mostly based on the wisdom of the soul based on the research of OH and people who are outside the midrash schools, and when we scrutinize the commonplace in the world, we find in it some opinions and approaches that on the one hand are contradictory but on the other hand are all correct and complement each other.

The popular opinion is that as much as it is possible to use the researched and scientific wisdom of the soul, to add value and improve and solve problems, based on their wisdom, we will clean ourselves from the sign that we both [?] You do not have a person who does not have an hour, and as Damari Inshi the wisdom of the Gentiles will believe [?], and we will use the good of their wisdom for the healing of the soul and for the advancement of man and his health.

This is the widespread and general opinion, that anyone who has a problem in the mental field, should go to a specialist in this field, 'Dachaiv liya kaiiba lizil libi asya' [?], and that apart from the limitation of money and time when they are lacking, going to therapy is essentially a good and positive thing, at least for women and children who have They have more free time.

On the other hand, some will argue that if there is someone who is sick and problematic, then there is no choice and we can send him there, but someone who is functioning more or less as he should, and although he feels that he can do more from where he is, but still, what is the permission to send him to such places, and rather such things No good things come of it, and we should not look for anything but pep talks and moral books.

And some will argue even more, that all this mental wisdom is the destruction of Judaism and the view of the haters of the religion, and in any case no one should be sent to experts in this field, nor should they be consulted.
And I even saw someone who got very serious and exaggerated his words, and wrote that the main last test before the coming of the Messiah would be the test of psychology.

And some will expand further and say that even from the point of view of reality and physical nature, the wisdom of the research mind is nonsense and vanities that have no dawn, and what do you have with these people, go with the secretary of a certain TA or a certain kindergartner who understand the soul in its depth and breadth more than psychology and psychologists.

These are more or less the approaches heard from time to time in these matters.

And so I saw the need to put things in order, and to clarify and refine some matters, why we are obliged to accept and agree that there is truth in the theory of the soul, and on the other hand, what are the details of them that are not good or incorrect.

And because of the occupations of my righteous wife Tahi', I was exposed and got to know a little about the subject from the inside, and I learned some information in this field that is not known to some of the general public, and on the other hand, there is a lot of confusion in this field, to the point that sometimes people do not distinguish between the 'One Mind' trend and CBT therapies, and the difference between psychologists and emotional therapists, and I even once met an old man who did not differentiate between engaging in vegan products and engaging in emotional therapy, and certainly no people distinguish between Freudian analytical psychology (which gives a bad name to the general wisdom of the mind even among wise and knowledgeable people), and contemporary therapies based on all the latest research, and the hidden on this subject as in every subject today, outweighs the visible, that's why I saw the need to put in writing some things that came to my mind, and I will read it myself and anyone who finds pleasure in it.

First of all, the reality is that in every occupation there is wisdom and there is knowledge and there is experience and there is expertise, it is a very probable fact, because it is clear that a person whose field of occupation is for example such as home repairs, in most cases he will indeed know how to do it, more than someone who is not in his field of occupation that is may do so slowly and negligently, and even more so if the same repairman studied the profession for several years (and for that matter it does not matter who taught him and at what level) all the more he knows how to do it [of course on the majority and average way] more than a person whose connection to it is only amateurish only, and the same in the field of painting, for example, and the same in the field of medicine, as it is clear to anyone that he who heals according to his opinion without prior knowledge and without experience, instead of having an expert doctor who has studied the subject for several years, he is raised under the supervision of a soul, and therefore in almost every subject And especially in the field of medicine, today there are studies and tests and contemporary knowledge and experience, so that it will be possible to deal with the existing problem according to the most recent information available (and this should not be a difficulty, which in a hundred years' time all the information today may be out of date compared to the organized information that will be then, since the information that exists today is certainly essential and infinitely more useful than someone who has no information at all).

Therefore, even in the soul, there is a person who needs improvement or correction in his soul, and naturally anyone can talk to him and listen to him and give him advice, but there are people who are warm, they freed up their time and their lives to learn the things and engage in them, they usually experienced (the best in which) no less than several hundred cases they have treated, and usually there are great successes in them, so when a person reaches a situation where he really needs treatment, and he is faced with the question of whether to do the treatment for his son himself or with the secretary Haider, etc., or send him to a specialist, There is no doubt that the expert is the right person to do it.

And although in this field it is more difficult to distinguish the priority of the experts in this, since there is great discretion in the treatments, and the cases and results are not published in the various advertising channels, and also because usually the problems are not solved on the spot with a single consultation, therefore in this field it is more difficult to distinguish and recognize it.

But even in this field one must be responsible in the identity of the professional just as much as in other fields and even more so.

And you need to know that the current theory of the mind, by whatever name we call it, like the wisdom of medicine - consists of countless studies, countless articles, countless books, countless expert opinions, which came from the specific experience of many years of each of the therapists working in the field, which he actually dedicated his life and time to this field.

And anyone who has ever seen social science libraries has seen how many scientific books and studies have been written, even on one individual with a social, mental and/or therapeutic problem, and not one book, not two, but entire pages of books have been written on just one individual, and it is true that not every therapist has read the All the existing material, but on the other hand a successful therapist has studied and read a great deal, and tried a great deal, and has already succeeded in many cases, and there is no reason why we should not hire him for his services.

And of course without going into financial and convenience considerations, the issue is on the serious side, who is the ideal person to take care of mental problems, is the amateur or the professional person? The answer is unequivocal, surely the specialist is ideally more qualified to handle such things.

And from time to time I hear the unknown or so-and-so check and say that there is not really in all of 'their psychology', and I ask, does your honor believe that you understand more than the multitude of experts who each contributed their share and experience and research to the literature of the theory of mind that exists today? You can replace all the studies and there is no end to the knowledge and material in the field, and decide all the questions as correct on your own alone and arrive at a more accurate and true answer to every question and in every field of the desires of the soul, from all the experts together and without checking any studies?
And to explain more and refine things more, we will notice that there are many issues, in the field of the mind, such as how to treat a child who fails to listen in school, and how to treat a child who bullies/steals/lies/stresses/rebellious.

So the good news is that there are many studies that have been done in relation to the treatment of each problem, to check how the child reacts to each method of working in front of him, and many experts have devoted their time and experience to treating each of these things, and lecturing them and writing them, there is no justified reason not to use all the material that is available and it is Ready to handle any problem.

And so, just like in the mortgage and the capital market [and in anything where the money from the tircha fees is worth it or makes it possible], we usually hire (when necessary, of course, depending on the matter) someone who understands this to handle it, someone whose field of activity is the one who handles these things with understanding, and brings More successes and fewer mistakes, and in medicine she gave permission to the doctor to heal [Brachot S], there is no reason for us to conclude from these things and say that there is really no wisdom in all the research.

And again, it is not meant in all of this that the individual is not allowed to express his opinion on this or that matter, and it is not meant that all the theories accepted by the experts must be accepted as the Sinaitic Torah, what is being discussed is the general attitude towards the experts and their expertise as something that must be learned from and derived from, and of course anyone can add on their words and discuss their words, and we will accept the things that become clear as research develops from generation to generation.

And below it will also be explained that some of their words are based on the values of the Gentiles and have nothing to do with wisdom or science, and of course there is no need to accept all their words as Torah from Sinai and so on.

In the obituary delivered by the Rabbi Rabbi Berman Shalita for Maran HaGrij zt'al at Kollel Chazon Ish, he said that Maran z't'al was the one who introduced the concept of going to ask and consult with experts.

The problems that exist in some therapists today

I would indeed be interested in analyzing the problems that exist among some therapists today, and perhaps after we understand the problems inherent in the responsibility of some therapists, we will understand why the world of therapy and psychology in general is given a bad name in certain circles as a problematic thing, and in particular for Torah and mitzvot keepers.

The existing problems can be divided into three: methods, personalities, and approaches.

methods

The first problem of methods is a very fundamental problem, and it should be given a lot of attention, and precisely because of this there is a great deal of ignorance and lack of knowledge about it.

The therapists today do not have uniformity and equality regarding their treatment method.
On the contrary, there are many treatment methods, there are the central and institutional treatment methods, such as CBT.

And on the other hand, there are the mystical treatment methods, such as one brain (which, by the way, does not belong at all to the world of rational and institutionalized treatment, and what a shame it is for people in their innocence to alternate between treatment and treatment, and lose money and time, if only because they could have invested the money and time in the real and institutionalized treatments).

And there are theoretical treatment methods, such as Freud's analytical psychology, which was taught in many schools and academies, even though much of the material is only arbitrary theories, and today science is already slowly starting to shake it off.

And there are the renewed treatment methods, i.e. methods that private individuals invented and marketed, such as the work method (of B.
Kitty) for example.

All in all, there are a great many methods and there can be five or ten therapists in one neighborhood, who in their definition in front of the client are all 'therapists', and in practice each of them is different from the others and works with a completely different treatment method.

And this is without going into different problem areas, some therapists focus on specific problems while others focus on other specific problems.

Assuming that any treatment method that operates on logic (non-mystical) will be able to adapt in some cases and advance in some cases, and this is how it turns out, then, the right and logical thing was to act like the verse from all my educational teachers (Psalms Kit, 17), and what a wise man taught from every person [ ?], and that the next therapist to treat will learn as many treatment methods that can be learned, and not stick to or limit himself to one or another single treatment method, in order for the treatment to be beneficial and produce as good results as possible.

However, in reality it is not possible for all therapists to behave like this, first of all, because studies are very expensive today, and each year of studies can add up to many thousands, and there is no need to say much about the hassle involved in freeing up time for studies and exams.

Therefore, there will be therapists who, after receiving training and certification for treatment, will not be inclined to add additional studies, but after tedious studies, the therapist will already be interested in realizing himself and entering a profession, as far as he has a legal possibility, and will not wait to learn additional treatment methods.

Another reason can sometimes be according to the desire of the therapist to focus on a certain method to its depth and breadth in order to be more complete with a certain method over other methods, and this is by the way a welcome thing to find the thing in which he thinks to succeed and focus.

And sometimes it is also because of the tendency of the therapist's heart or his view that he believes more in a certain method of treatment to invest in a certain method, and also of course that very decisive in these questions are the academic considerations of schools which for their part do not take into account at all treatment methods that are not recognized in academic circles as is known to those who know their mindset and such .

In any case, it is the right of the public, the clientele, to know that there are several levels of therapists, and when they pay and choose a therapist to use his services and pay him, they should know to whom they are going to hand over the most precious thing to them, and to whom to pay a monthly salary.

Therefore, it is important to know when finding out about a therapist that he has devoted his time to learning a lot of material, including those who have devoted their time to learning several treatment methods in a thorough and responsible manner, and based on this to select therapists who have devoted their time to learning and acquiring knowledge in a responsible manner.

And it is important to note that it is not always precisely the one who has studied more methods that is more successful, and sometimes there will be a therapist who has studied more material and more seriously on a certain subject, it is possible that he may be more suitable for certain things, and therefore it is impossible to categorize all integrative therapists (that is, those who combine methods) in a great degree than the therapists who are not like that, but in a comprehensive way it can be said that those who have learned several treatment methods may be richer in knowledge and therapeutic solutions, and this can only be an advantage to know more methods and integrate them in the work, and not a disadvantage at all.

against four therapists

The therapists can be divided into four types, as follows.

The first type

Some therapists use an integrative approach, and it is the best treatment approach available, which means that the therapist has taken it upon himself to learn several treatment methods, and uses all of them in the treatment room according to the matter and the need, thus raising the patient from where he is to the maximum possible, regardless of this other method.

This approach is the correct and most desirable approach, because just as it is impossible to limit treatment only according to the opinion of a certain expert or only according to a certain type of advice, so it is not possible to limit it only according to teachings taught within a certain method, and if there is someone who limits it by virtue of his knowledge or occupation, then There is a therapist's limit here, and the patient should know this in advance that there is a limit to his therapist.

Of course, we do not come to generalize, and it is true that there is no escape that sometimes a situation may develop where there is an integrative therapist who is not at a high level as required of him, but in general the right direction is not to depend on one method and ignore other methods, just as in contractors who learn how to build for example, we can indeed say that we are learning Only a certain and unknown construction method, but the ideal successful builder is the one who learned several construction methods in a responsible manner, and masters them, and knows how to combine them in every structure he builds.

The second type

The second type of therapists are those who treat with one of the institutional methods, such as those who only treat CBT or only NLP, these therapists can also be excellent and can be said to be 'perfectly fine', although not at the same level as type A therapists who master many treatment methods, But of course there is no doubt that these therapists also have a place and should not underestimate what they can contribute and benefit, and as mentioned that the end of a verse is not measured only by how many treatment methods the therapist has learned, since knowledge, talent, experience, seriousness, responsibility, understanding of the soul, intuition and a few other things, may Also to finally determine the degree of effectiveness of the therapist.

The third type

The third type of therapists are therapists who treat with unknown treatment methods, and sometimes even with methods that border on mysticism such as TAT or the Alef Beit method. Learned something in the field of the mind (there are those who studied in the field of the mind and in practice treat only one method and I am not talking about them here).

In general, it is obvious that in most cases the accepted and well-known methods of treatment, which are in terms of 'a path occupied by the many', and have already been clarified a lot and made into the public domain, should be preferred, than private methods of treatment.

It should be noted that even with the private treatment methods, it is impossible to click and learn from treatment to treatment, there are excellent and nice methods, each of them for what it can be useful in its place and time, like B. Kitty's working method for example, and there are some of the private treatment methods, which are not recommended treatment methods , at least not for most problems, and the client, due to his lack of knowledge in the field, does not distinguish between one method or another, and the letters that make up the method in English or another language mean nothing to him.

Obviously, those who go for these types of treatments are people who do not know and have not inquired about treatment methods, or people who follow the method of whether it will help or not harm, since there are methods that are considered easy for the patient or short-term, or people who for all kinds of personal and local reasons and various justified considerations worked out for them go to a therapist of one kind or another.

It is important to emphasize that there is no intention here to generalize and there will certainly be certain therapists of the third type who will be of higher quality or even more successful than certain therapists of the previous types, and the intention here is only to give a general direction for checking the type of preferred therapist.

To this third type can be added those therapists who went through an accelerated course or further training with several classes to treat one problem or another, and based on this they approached treating the general public, and again I did not come to generalize in this either, and there are excellent counselors whose advice is useful regardless of their years of study , but it is important to pay attention in general and check when you go to a therapist, whether the therapist is professional and responsible for the profession or an amateur.

The bad news is that most of the time when you go to therapy, you don't know the therapist in advance from anywhere, and the examination that is done is based on the graphic that the therapist financed and according to the information he gave about himself, and this is a problem in itself, which had room to be given and expanded on separately.

the fourth Kind

There is the fourth type of therapists, and they are therapists who have not studied and dealt at all in the field of understanding the human soul, but only mesmerizing methods of therapy, such as one mind and the three dimensions, etc., and unfortunately there are people who do not distinguish between therapists, and go to the one who promises more success and how much it is a promise In the short term it is better, or for those who charge less, and do not know the difference between a therapist and a therapist, and it is important to note that there are those who believe that there are also Torah prohibitions in this type of therapy, but this is not what is discussed in this article.

Since the market is flooded with therapists, and naturally there are therapists who are not responsible, and there are therapists who treat and do not see results at best, and there are even therapists whose actions bring a bad name on the entire world of therapy as something that is not beneficial or irresponsible, therefore I considered it appropriate to divide the types of therapists and the methods of therapy, In order for the patient to know who will be his therapist.

Treatment methods

Some of the treatment methods are as follows:
Analytical psychology - theories from Freud's various theories are old-fashioned and arbitrary in Freud's opinion, belong to the academy of an older generation mainly, the method includes ideas that contradict the OT, it is possible that it can be used by the therapist as a study supplement, but you have to be careful of the thorns in it, and certainly beware of a therapist who mainly treats according to theories these

CBT - a method that advocates changing habits by developing new habits, of course the main part of the method does not claim to know the human soul or his emotional scars, but rather to forcefully change the habits, there is something in this method, and certainly it is a kosher and correct method according to Judaism and Akhmal, In contrast, it is considered the most accepted method in academic circles, on the other hand, the method cannot guarantee that the bad habits will not return, and the method cannot in some cases solve the problem from the root to the same level as other treatment methods and approaches.

NLP - a method that advocates the change of the human soul according to changes in consciousness and mental focus on all kinds of ideas, the method is correct according to the OTHC, and in contrast it has gained momentum in recent years among the general public, since this method leads to many successes in producing changes in the human soul, and the method is mainly used For training, that is, to raise the person from where he is further, or rather to solve problems.

Narrative - a method that advocates a different and healthy look at the events.

Dynamic - a method that examines and searches for the problems from the root and corrects them from the root, the method especially advocates working on the part of the patient and not on the part of the therapist, meaning that the changes in consciousness and decisions and feelings will come from the patient.

Byron Kitty's working method - a method that advocates for a person to develop good thoughts about all kinds of challenges.
I don't have enough knowledge to divide the methods into detail and depth.

The AB method - a method on the border of mysticism to solve problems based on destinies.

One mind - a mystical method to solve problems by penetrating the subconscious with the help of a link between the therapist and the patient by virtue of actions that appear to be supernatural actions.

TAT - a treatment method directly in the subconscious, combining movements and concentration, a short-term treatment method on the border of mysticism.

There are many other treatment methods, among them there are some methods that apart from having a name or a pair of letters in English, I know nothing about them, and of course we will not go into detail about them all within the scope of this article.

So in conclusion, there are two additional principles that we learned in this article, which should be checked when looking for a therapist, first of all, it is useful to know if the therapist has broad knowledge and control in the field of the mind, methods, knowledge, books, studies, experience, etc., or if he does not have enough such knowledge .
And included in this clarification is also finding out whether he is subject and limited to only one treatment method or if he has a hand in all the existing and known methods.

And the second principle is to check whether the therapist has a hand in the known and accepted methods that are a hidden path, and in most cases this will be what you need, even if you are not sufficiently in control of it, or the therapist only treats with unknown methods, or alternatively he has no understanding and knowledge in the field of the mind at all And he uses only deviant and ideological methods.

I do not mean that anyone who has not reached the highest level and meets the most recommended criteria in this article does not have the right to be a therapist, but that the patient who is interested in higher level therapy should check it out.

personalities

The second problematic part in the field of the theory of mind that we mentioned at the beginning of the article is the topic "personalities", i.e. who is the therapist and what is his lifestyle.

Since the readers of this article aspire to have harmony and that is their whole purpose in their world, this is also the case when they go to a therapist, because the purpose and reason for the treatment is actually that at the moment there is something that hinders the work of God, and the doctor is needed to solve it, and advance the person in the work of God every One in the place where he is and in the problems that he has to solve.
The doctor in this case is the therapist.

But what if the doctor is as far from God's work as east is from west?
It's no secret that the majority of therapists in Israel and around the world are not ultra-orthodox, and their treatment may take them away from God's work in the end, and how sad it is to see ultra-Orthodox people who assume that they are religious therapists and go to secular therapists for treatment, and do not understand that the first and second part of the treatment is Go to the one who directs you to what you want to be.

And among the ultra-Orthodox therapists, there are those who are ultra-Orthodox, but they are not what we are looking to be, such as college students (forbidden by all of Israel's majors) and smart phone owners, and do not strictly consider mild or severe at the level of an all-rounder, and think to themselves that this person is actually going to be the teacher Through your son's values or your own.

An emotional therapist is not like a dermatologist, he is supposed to give you attitudes, opinions, and value ideas, and is supposed to change your mind, can you go to therapy that will eventually lead you to the opposite?
(And in the framed article: an act (brought in the therapist's own book) that happened to a gentile person who had something bad happen to his family, and sent the person responsible for the act to be treated by a gentile therapist, and he authorized the perpetrator to continue on his path according to the therapist's worldview, and contrary to the parents' wishes and contrary to the purpose for which they were hired same, and this act is only one of the acts that came to my desk, and what was answered with words from the other side that were implied during the treatment, in which they do not at all refrain from voicing their opinion and values).

This causes great opposition to the world of therapy, and of course when the issue is whether to go to a secular therapist, etc., often the overseer or rabbi in a yeshiva can certainly promote the work of God more than such and such experts, even if they can calm the mind but bring it back by withdrawing from the understanding The spiritual which is the main meaning of the goal of mental health and of all life.

Therefore, it is important to note that when we discuss the world of therapy, we are not discussing here people who are lukewarm in their fear and certainly not therapists who are not Torah-observant (there is no blanket instruction here, and in special cases such as soul control, etc., a wise question must be asked), the discussion is only about female therapists Avrachs who have studied the material on the purity of the sanctuary and are women of the Yarash army for everything, as well as men, should only be courted by avrach therapists who emphasize cod as serious.

attitudes

The third detail I commented on at the beginning of the article is the subject of 'attitudes', that is, the fact that in the psychology of the nations there are attitudes that go against the pure teachings of God, as impure attitudes or that give concessions and rest in a different and different way to the duties of human beings.

It is also known even about therapists called ultra-Orthodox who have overcome various obstacles due to the exposure of these therapists over the years to a lot of material based on all kinds of gentile approaches, on various topics that there is no place to elaborate on here, and this is something that can be understood after a therapist has been exposed to the material for hours upon hours A person, especially if he does not study the Torah Tavlin against this, naturally, various snakes and scorpions may be woven into his head, which he may instill in an audience of listeners, and cause them harm.

And it is important to note that gentile views have nothing to do with the "wisdom" part of psychology, and when everyone comes to judge the way of life according to its entirety, he starts from the assumption that that is where he is, and since the books in the field were usually written by gentiles, this is how things are based on cases There are many about spoiled and spoiled values, and it takes a lot of responsibility to sift and filter the material and know what to take out of there, considering a pomegranate, he found the inside, ate the shell, threw it away [?].

And this is something that can indeed be said against psychology itself, which is a wisdom that carries snakes and scorpions in its vicinity, starting with Freud's forgiving attitude towards all human duties and towards his dark desires, and starting with the mixture of all the attitudes and treatment of the Gentiles that goes hand in hand with the studies of psychology.

And in this you can also understand the attitude of not giving any shoulder to the scientific theory of the mind, since it includes many thorns and thorn.
Therefore, there is a need for accurate criticism and screening of everything that is studied in psychology, starting with the issue of forgiveness for all kinds of situations that are not according to the Torah, and ending with the impure methods of the OT in all kinds of topics that are rooted in the books of the Gentiles and are not missed in the books of psychology.

Without going into the issue of whether there are partial solutions to this problem, I will just point out that there are therapists who really did not study in colleges but only in places where these things about the purity of the Holy Spirit are taught there.

It should also be noted that there are therapists who were in the past among our lost brothers, and studied the things in their institutions in a broad and thorough way, and then returned to their quarry, and in this way, their souls are somewhat inoculated against the negative things that exist in psychology.

In conclusion

There is opposition among some members of the community to psychology and therapists, on the other hand, many will say that the theory of the soul is irreplaceable and that it cannot be avoided when necessary to use it and learn from it, and in fact, when the need arises, one should pay attention and be careful of three things:
A. It is possible to find someone who treats with fair methods instead of a therapist who has gone through a crash course and treats with a casual method.

B. One should be careful not to hire a therapist whose values contradict the entire purpose of the therapy.

C. The theory of psychology includes inappropriate content, so it must be checked that the therapist has studied and knows not to use the inappropriate parts of psychology.

*
This article was written due to my commitment to the field of emotional therapies, in light of my wife Tahi's occupation and work, and it mainly aims to clarify the practical and practical side of things.

For practical advice on approaches and methods of treatment, you can contact my wife at 0527155401 (her content line 08-6671681)

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The simple opinion that it is permissible and not worthwhile. Sources: There are opinions about whether it is permissible to receive information from demons or not, but the simple opinion and the decision of the Rama in Yod Ket Staz that there is no prohibition in this and as the name of the Gra pointed out, it is proven in many places, (and also the author who allegedly brought...!trpsttrp-gettext data-trpgettextoriginal=9739!trpenRead more!trpst/trp-gettext!trpen

The simple opinion that it is permissible and not worthwhile.

Sources: There are opinions on this whether it is permissible to receive information from demons or not, but the simple opinion and the decision of the Rama in Yod Ket St 7 that there is no prohibition in this and as the name of the Gra pointed out, it is proven in many places, (and also the author who allegedly brought two opinions But it must be discussed that it may be considered that he did not mention a dissenting opinion about it, in his own language there), and from M.M. the Rama also there concluded that the keeper of his soul should stay away from it because it causes damages.

And also in the book Chassidim C. Ro explained at length about the damages caused by the delusions caused by the demons after that, and the Most High, if you see a person prophesying about the Messiah, know that they were engaged in the act of sorcerers or the act of demons or the act of the explicit name and because they are troubling the angels they say He has a messiah so that he will be revealed to the world for troubling the angels and in the end he will be a shame and dishonor to the whole world for troubling the angels' or the demons come and teach him accounts and secrets for his clothing and the clothing of those who believe in his words.

And it should be noted that if in the matter of the dalma there is permission to learn from Shad MM, the student of the OT should be more careful to learn only from a kosher rabbi, according to Shabbat 11a and Hagiga 15, (and indeed, according to Irovin Maga 11 on Yosef Shida and must be reconciled What you said from the mouth of the Bahmad), and in particular the contradictions of the Torah, one needs to be more careful, and there are several warnings from the Beit Midrash of the Graha regarding not accepting from Maggidim, i.e. in what is printed at the end of the file of Toldod Adam and Toldot Menachem what was brought up in it.

If you need further expansion or answers to specific questions, you can contact us again.

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Here, even though there is a prohibition to set up a judge who is not decent as explained in the Dessanhedrin PC and the Shoah HL Law Judges, it is clear that there are no judgement laws here, and even Law 7 Tobi Ha'ir may not be here since all the conduct here is according to the laws of courts that regard Torah laws...!trpsttrp-gettext data-trpgettextoriginal=9739!trpenRead more!trpst/trp-gettext!trpen

Here, even though there is a prohibition to set up a judge who is not decent as explained in the Dessanhedrin PC and the Shoah HL Law Judges, it is clear that there are no judgement laws here, and even Law 7 Tobi Ha'ir may not be here since all the conduct here is according to the laws of courts that regard The laws of the Torah are law as a gang and there is no validity to their laws at all, and before urbanization there is also no here since it is not clear that he will use his appointment for corruption one way or another, and since it is not clear that he will use it for corruption in any case there is no here before urbanization according to legal rules before urbanization that are explained in the Mishnah in the seventh and in Sugi' Digitin.

And in any case, the matter of the elections is a concern for the honor of Heaven in voting, but in a normal case I would say that there is clearly a prohibition on voting one way or another, but the point is to vote as much as possible to increase the honor of Heaven.

Therefore, where it is possible to vote for a more kosher candidate, one should vote for him in order to increase the honor of Heaven, and where there is no such possibility, vote for the candidate who will increase the honor of Heaven.

And we saw that there were cases where it was possible to make it difficult for certain candidates (as well as for their messengers and those standing behind them) why the elders of Israel asked to vote for them, but the point is to increase the honor of Heaven and simple.

And in the way that it is possible to appoint the most worthy of appointment and instead vote for the least worthy of appointment, in such a way that he is known as a person who is not decent as above, there is here a sin of appointing a provision that is not decent for the public (cit. Rambam 1 of the 5 Kings 7, and M.M. The main point of his words is an appointment based on our opinion and not an appointment that, from our point of view, has no authority to do anything. which are handed over to him, and therefore should not be done so.

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It is true in Gm' Spek Dasuta Yad 1a that it is mentioned that the main purpose of Moshe entering the land was to fulfill the mitzvot that depend on the land, but it is explained in the commentaries that the main inspiration of the Shekinah is in the Ai, and as explained in the Ramban that the main purpose of the observance of the mitzvot is in the Ai. that Isaac was not allowed to leave the country...!trpsttrp-gettext data-trpgettextoriginal=9739!trpenRead more!trpst/trp-gettext!trpen

It is true in Gm' Spek Dasuta Yad 1a that it is mentioned that the main purpose of Moshe entering the land was to fulfill the mitzvot that depend on the land, but it is explained in the commentaries that the main inspiration of the Shekinah is in the Ai, and as explained in the Ramban that the main purpose of the observance of the mitzvot is in the Ai. that Yitzchak was not permitted to leave the land because he was an innocent immigrant and then they did not observe the mitzvot that depend on the land in an obligatory Torah, and we were because God is an innocent immigrant, and also A. And A. Baganzi Ramhal.

וא"כ בודאי שיש קדושת א"י גם בלא מצוות התלויות בארץ וכמ"ש ארץ אשר עיני ה' אלהיך בה וגו' ועי' תענית י' ע"א ונדרים כב ע"א, ולא לחינם נקראה חו"ל בירמי' אדמה טמאה, משום שהוא באמת משולל קדושה, ולכך כתיב וכפר אדמתו עמו וכמו שדרשו ז"ל עי' בשלהי כתובות ובמד"ר פ' ויחי.

And what about our Rabbi Moses who wished to enter because of the mitzvots that depend on the land, we would have no reason for him to accept the decree since it was God's will, but since he can fulfill the will of God through the mitzvots that depend on the land, therefore we will desire to cancel the decree in order to fulfill these mitzvots , but holiness alone was not enough to cancel the decree that was decreed by God's will.

Addition after time

מה שהפנית אותי לדברי ספר דרך נשר [לאקס עמ' קעט ואילך] שטען שהוא מחלוקת ראשונים, הנה עיינתי בקצת מדבריו ולא ראיתי טעם מספיק להוכיח שסובר הרמב"ם שאין קדושה עצמית לא"י מלבד מצוות התלויות בארץ.

דהנה מה שיש דינים שתלויים ביישוב ישראל, הנה גם הרמב"ן שודאי בתוקף סבירא ליה שיש לא"י קדושה עצמית מודה שיש דינים שמשתנים במקומות לפי כיבושים ולפי דעות בגמ' כמבואר בהרבה במקומות, וגם הרמב"ם גם אם חולק על הרמב"ן בענין ההלכה בקדושת ארץ ישראל האידנא אינו בהכרח שסובר שקדושת א"י היא רק מחמת דיני מצוות התלויות בארץ, דיש לומר שכך נתקבלה הלכה שהקדושה תלויה בגדרים אלו, וכמו תפילין שיש בהם פגם ואינם מרובעות אין בהם קדושת תפילין, ומקוה שחסר קורטוב אין טובלין בו, וזה אינו אומר שמחמת כן קדושת תפילין היא רק מחמת דבר מסויים, וטהרת מקווה רק מחמת דבר מסויים, אלא שכך נתקבלה הלכה בגדרי הדברים.

וגם אם נאמר לדעת איזה מן המפרשים שהרמב"ם כלל מצוות א"י במצוות כיבוש ז' אומות אינו בהכרח שסובר שאין קדושה לא"י דהנה הרבה מצוות בתורה כוללים כללים ופרטים, ולא תמיד אנו יודעים לעומקו של דבר מה נכלל בפרט ומה נכלל בכלל, ובהרבה דברים נחלקו המפרשים מה כלל ומה פרט ומה פרט של מצווה פלונית או פלונית ואם יש פרט של כמה מצוות יחד, ויעוי' בריש ספר מעלות התורה מה שהביא בשם הגר"א, אבל זה אינו טעם לומר שסובר הרמב"ם שאין קדושה עצמית בא"י.

לא קראתי כל דבריו מחמת צמצום הזמן העומד לרשותי, וגם איני בטוח שבעל החיבור הנזכר חולק על עיקר הדברים שכתבתי בדברי הביאור שכתב לדעת הרמב"ם, שכן גם הוא יתכן שמודה הוא שהדברים נקבעים לפי מצוות התלויות בארץ אבל סו"ס אחר שנקבעה הקדושה קדושת א"י היא קדושה עצמיית לכל דיניה וסגולתה, וזה פשוט ומבואר בהרבה מקומות במקרא ורז"ל שחו"ל הוא מקום טמא ומסואב [ספר ירמיה] וא"י הוא מקום קדוש ומטהר ומסוגל לכל טובה ולאריכות ימים [פ"ק דברכות] ולמידות טובות [נדרים כב] ולכפרת עונות [עי' מד"ר ויחי וסוף כתובות], והקב"ה בעצמו מייחד כל טובה וברכה לארץ ישראל [עי' תענית י ע"א] למעלה מדרך הטבע [עי' גיטין נח], ונאמרו עליה אין סוף דבחים במקראות ובדברי רז"ל, וכל דברים אלו מפורשים בחז"ל בהרבה מקומות [וכבר נתחברו כמה חיבורים ללקט מאמרי חז"ל בזה, ויש אחד מהם שנדפס עם הסכמת הנצי"ב], ולא אאריך בזה ובודאי שאין דעת הרמב"ם לחלוק על זה, אם כי הרמב"ם יתכן שלשיטתו שסובר שיש טעמים שכליים למצוות, אבל אחרי שנקבעה המצווה ע"פ גבוה ממילא סגולתה היא למעלה למעלה לאין ערוך, וגם הרמב"ם בטעמים השכליים מעולם לא שלל שיש טעמים אלהיים שלא באו לידינו אלא שסבר שהתורה כפי שנתנה לידינו נתנה לנו באופן שנוכל להבין טעמים מספיקים להגיונה גם בשכלינו כהיום.

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Here is the correct attitude to the words of the Torah: in its love you will always err as a tyranny in Gm. Erubin Neg on Rabbi Ben Fedat, and the same was said in Gm. Bagm. and Yerushalmi about sages who pondered rumors and because of this went out of bounds, and it is true that there is a concept of tirda for the purpose of livelihood and then ..!trpsttrp-gettext data-trpgettextoriginal=9739!trpenRead more!trpst/trp-gettext!trpen

Here is the correct attitude towards the words of the Torah: in her love you will always err, as in the Begum Erubin Neg on Rabbi Ben Fedat, and the same was said in the Begum Begum and Yerushalmi about sages who pondered rumors and because of this went out of bounds, and it is true that there is a concept of tirda for the purpose of making a living and then not In the GM, you shall not pretense yourself (ibid. Baruchot La PB), but this is due to necessity and only for the purpose of staying in the Yeshiva, and there is also no requirement that they be annulled from the OT, and as in the Mishnah in the Avot who directs his heart to annul it, this is obligatory in his soul, and in the books that recorded the The leaders of the Yeshivas abroad before the holocaust, it is stated that even when they went on vacation (vacation) for the purpose of refreshing their souls, they would still talk in the study all the time when they returned from baths, etc. as explained there.

And I. in the Gm in the sukkah kach and they never found a person, etc., but a sitting and different one.

And I. in the GM, Dr. Zira, because he was weaker than his versions, he sat at the door of the HMD to stand before the sages and receive a reward, and here he certainly had an excuse, for he learned about the limits of strength, as explained there, and if he was looking for excuses, he had a good excuse, and yet he made an effort To do what he can at the moment, and he did not see any right or exemption for himself because it simply does not pay off, because there is no Alma Kabi Hilalu Damia, etc. With blessings, no RP, there is no standing.

And I'm in Yerushalmi Berchot 55:55 He who does his Torah sometimes breaks a covenant.

And I. in the Gm' in the Sanhedrin, etc. A heartless woman is one who studies Torah in chapters, and we were the one who married a woman, as in the 18th, who carried the Torah with her betrothed, as in the Sanhedrin, after all, he is obligated at all times to her, but, etc., when he is not with her, he has no Belonging to her, Yaoi' in Rashi Shem, and Ya'i in the Holy Book attributed to the Ramban Meshach such leadership is the leadership of animals with their spouses, and one who is not married to the Torah but belongs to it only as a learner is not similar to one who is married to the Torah.

And I. in the GM who is studying Torah in front of the people of the land as if, etc. his fiancée is in front of him on behalf of the above and simply.

And K. Haza'a that in every step and action he consults with D. Halki Shu'a.

And in Hafetz Chaim 20 that all those who work for their livelihood more than is necessary will be sued for this, and I'm there he extended this, because they could have studied at that time, and it was brought up in the name of Hafetz Chaim that when he found carpets (or rather carpets) he would say that he really felt that he was stepping on the pages of the Gemara , because at the same time that an effort was made to get rich and buy carpets, Efi' with all that wealth, he could have studied at that time, and what was Annan's response.

And I. in the Gm on Shabbat 11 A.A. that one of the Amorites said about another Amorah who got up in the middle of his study to pray and removed his ear from hearing the Torah. His prayer is also an abomination, and what is the answer?

And what I wrote in response to the saying of God in Simchot (MKT 1558), and in the sources I cited there.

And I. in Gm. in Minachot 17, Tana model that studied the entire Torah, if he wants to learn Greek wisdom, he should study it at a time that is neither day nor night, since a dictation will not fulfill the book of the Torah from your mouth and you recited it day and night, and what was Annan's answer.

And I. 17 18 12 that going to a place of performances is forbidden because this brings the person to the point of annulment of the Torah, and I. there Shafi' to pass by is forbidden lest he fail, and what Annan answered.

And I'm on Yoma 19 EB that the shahash shichat holin passes through doing and not doing and was brought to halacha in the Maga and Shan'ab C. Kenez.

And in a book of great use, I saw that it was brought up about the Gerish Elyashiv that when he came to the Simcha, he would put two chairs (seats) by his hand, and he would lean on one of them, and he would put his hat on the other chair, and he would do all this so that they would not come and sit next to him and ask him what was going on, etc. "2 (in order to be normal, so to speak) and cancel from the Torah one minute that was not needed.

And about the Geriz, I saw an incident where the PA on Purim sat completely absorbed in the Torah and holiness, and one guy came who was probably not in the rank of the Geriz and came in a costume or something like that and tried to walk around and be frivolous in order to teach the Geriz to renounce the Torah (which is the right thing to do according to the crooked view of that guy) and no one paid attention to him, then the guy turned to the Hagriz and asked him if the rabbi wanted to be a little more normal after all, then immediately the Hagriz expelled that guy from him and he no longer got to see the Hagriz's holy face "G.

There is much to expand on this, and simply that this leadership who say that they do not want to belong to the Torah is an invalid and unacceptable leadership, and among the TA that I had the privilege of getting to know, all their interests and concerns were in the Torah and it was always impossible to talk to them only in the Torah and nothing else interested them, and those who feel that there is If he has difficulty with this, he should think about whether he can find solutions and ideas on how to get out of this Yitzhar, and in no way adopt as a permanent leadership such invalid leadership.

And regarding places that are afraid that if they talk about the OT they will be blocked by various parties, a fix for this needs to be found, and I won't go into it right now.

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Below are some ideas that can help those who see themselves being helped by them (and these things are intended in advance only for those who are looking to distance themselves from technology as will be explained below). First of all, you need to know that most of the work in practice is to avoid obstacles and waste of time, which by technology is the removal of experience from us, ...!trpsttrp-gettext data-trpgettextoriginal=9739!trpenRead more!trpst/trp-gettext!trpen

Below are some ideas that can help those who see themselves being helped by them (and these things are intended in advance only for those who are looking to distance themselves from technology as will be explained below).

First of all, you need to know that most of the work in practice is to avoid an obstacle and waste of time, which by technology is the removal of experience from us, since no person has yet been created for whom the encounter with this will not harm him at all, whether by wasting time, whether by being cold, whether by content, etc., therefore the main and primary solution is to build For himself technical fences that will separate and differentiate man from technology.

And here, of course, the initial thing is to make sure that in everyday life there will be no access to this space, but apart from that, everyone from the place they are can make sure that they have less and less access to these tools, and everyone can also add safeguarding both the amount of time and the limited content, and the quality of the restriction, Because this is the majority of the work to take care of the technical matters and the fences, because from there on the man's powers are limited to them.

Therefore, for example, in Alma, I will say that it is necessary for necessary reasons to subscribe to a computer room, and he has the option of subscribing to a computer room near or far, it is better for him to avoid subscribing to a nearby place if it could cause him to try to log in to check the updates all the time, and also when there is an option to An extended or reduced package is better to pay each time for a small package that will include the use of the same one this time, than an extended package, even if it seems that he will lose money from it, and sometimes there will be an opposite issue such as there is an attempt to bring internet into the home and then there will be an opposite issue for a short period of time to make it easier To use a computer room that will be a substitute for the house, until he can gradually reduce it, and everything according to the case.

Also regarding various solutions that exist for obtaining all kinds of Internet updates not through the Internet, such as lines for listening to incoming email, if it comes to save and prevent physical use of the Internet (such as until now he had Internet and is currently replacing the Internet with this type of solution) what is good, but if It is up to him to decide whether he should or not, surely it is better without it, since surely those who use these services in the end make him actually consume more of the Internet than those who do not use these services, and things are simple.

And a person who is in any situation at the point of his situation can make as many technical fences as possible that will block him from using these things wherever he is, for example someone who has a neighbor with a hot spot who should talk to the neighbor as soon as possible to close the hot spot, and to this they said if I don't have it, who has it And if not now when, and yes if he has any possibility to open an Internet from home, there are many ideas to add fences and fences so that he doesn't come across as an attempt, because this is the main area of control that we have left to deal with the technical aspect of access to these tools and to prevent the possibility of access as much as possible.

The second thing is that you should know that usually and in the absolute majority of cases, no harm will happen if the child immediately and decisively removes the internet from the house, and in most cases the benefit that you will get from this is far greater than the minimal disadvantage of it, and even if he does not manage to endure it, but it is still worth trying, Because as long as he manages to hold on, it's worth it, and even if he doesn't manage to hold on, but there is a limit to how many times he will try until he succeeds, whether twice, three or ten times until he finally succeeds, but in order to go through this process, you need a first and a second time. "20, and if he gives up before the first time, then he will never reach the goal and will never start the process at all.

And another thing is that it is worthwhile and worthwhile to always remain in a state of action in this matter, that is, to be in an active action of avoidance and fences and reservations in this regard, because after the actions the hearts are drawn, and this affects the subconscious and a commandment entails a commandment, therefore every small or large action that a person does to distance himself from this thing benefits the person as a whole and places him in a higher place, and God said, open an opening for me, etc., and if a person tries consistently for a period of time every day to take care of something simple technical that will help him stay away from these tools, every day with something else small, after a while he will find himself in a completely different place.

והנה בכל הדברים כאן אין הנידון כלל מה הגדר של החיובים בזה שכל מה שכתבתי הם רק עצות טובות למי שכבר גמר בדעתו שרוצה להיגמל מהטכנולוגיה, ויעוי' עוד בספר הפעלה מחדש של הרב בנימין פינקל, אבל מי שרוצה לדעת מה החיובים שהוא מחוייב מצד הלכה, ולנהוג רק כפי המחוייב, יעשה שאלת חכם.

And all of the above does not absolve us from the great war when we need to use one or another use through the network, and at any time one or another experience, to save as much as possible, and the wise article presented in the duties of the hearts that said you have returned from the small war and now you have the great war, so After a person has made all the possible reinforcements for himself, the main point of the experience and also the final gain is to be kept in practice during the trial, and the most complete repentance at that time, etc. (the end of the day).

And it's true that this guidance does not belong to the column here because the main things discussed in this column are matters of Halacha and legal obligations, and here it is a short article of good advice and ideas for a person to upgrade himself and bring himself to a higher place and is intended for those who want it and are looking for it to reach a higher and more exalted level than just Humans, and I wish we won.

And at first I was afraid to write a tutorial on the subject because everyone has something to correct and who will say I won my heart and decorate yourself first, but I said since I have something to say don't hesitate, and if there is someone it could benefit them and it would be my reward.

Whoever sees himself as someone who does not need this guidance at all, then this means that he is in a much higher rank than the rest of us, and of course he does not need this guidance, and in BH I had the privilege of meeting dear people who have no affiliation and access to any of these tools without any exaggeration.

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Rabbi Lubin ordered that it is not a road (contras fled to Hachi, p. Kleg). It should be noted in this according to the Rambam's Laws of Law 55 22, when the wise man eats a little, it is proper for him not to eat it except at home at his table, and not to eat in a store And not in the market but because...!trpsttrp-gettext data-trpgettextoriginal=9739!trpenRead more!trpst/trp-gettext!trpen

GM Lubin ordered that it is not a national road (contres fled to Hell, p. Clegg).

And it should be noted in this, according to Rambam's Laws of Laws 55 22, when the wise man eats a little, he should not eat it except at home on his table, and he will not eat in a store or in the market except out of great need, so that he does not defend himself in front of mankind, etc., and he will not eat at feasts that have many kibbutz, etc., and it is clear that any place that is frequented by many people there or that you see it is not appropriate to eat there.

And the Rabbi concludes there with the Suhap, and a person who does all these deeds and the like about them, the scripture says and said to me, "You are my servant, Israel, in whom I will glorify, and it is explained that it is a good leadership for everyone, and the answer is 14:12. A word of sorrow, the person does according to the custom of the disciples. Wise and remember the good.

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