Close To Torah

• The first step to acquiring knowledge is knowing that one knows nothing.
• To answer a question by providing an answer certainly works. To uproot a question and show how it is based on false presumptions is the best answer.
• It is customary among many when inquired about his Life to respond ברוך השם, one may think that doesn’t answer the question (and it doesn’t), rather it proposes a greater perspective of what we must look at when evaluating a scenario at hand which is how does this event correlate with the rest of Existence. A second of discomfort may change the world so too someone, an action could literally build Worlds.
• I once was going somewhere and had to daven Minchah, in doing so the person who was taking me waited until I finished. When I finished I apologized that he had to wait. He responded why would you apologize for “davennin“? I responded that I was sorry that you had to wait for me to finish.
• “Im yirtzah Hashem“, as if you could do that which Hashem does not want? Consequently Hashem wants us to have the bechirah and to choose l’tov, though of course it is within the ratzon Hashem rather it is subservient to the ultimate state of choosing in accordance with the Ratzon Hashem which in this means the Torah.
• Perhaps in our generation the greatest hishtadlis is the bitachon. That is not to say Tefillah is not needed, rather in such difficult times as today where we are surrounded by prikas oyl we need to put even greater reliance on the Ribono Shel Olam as opposed to being mishtadel and having bitachon as the cherry to top it all off. No, when you will truly be botayach then the small hishtadlus you will have to do will come so simply. Both are needed, but where we are so weak in one we must strengthen it and the other will come easily. Though challilah then can not lead you to atzlus and claiming that bitachon alone is enough and you will sit down and wait, because that is a very dangerous path. I heard from Rav Moshe Heinemain shlit”a that Rav Yisroel Salanter says that if someone is botayach even for something which he does not need he will get it.
• The phrase that “Time is Money” is not entirely accurate even though there is some aspect of truth behind it. If Time was Money then I could equate a duration of time to a sum of money, however in reality Time cannot possibly have a value since it is not attainable. In other words, the sum of Money is not worth the Time, rather its how much money you are willing to give up for Time. Furthermore, Time cannot have an intrinsic value since it is priceless in the sense that it not something that you have rather the means to how much you can have. In that same right, no matter how much or little time you have what you do with it can have little to no correlation to its quantity. How is that possible, that for some a second can bear much more than a year for another? The answer is that Time is not Money, it is the ability to change and that is priceless.
• To live a life of fear is not a life, but to live a life without fear is death.
• The Mishnah says to Don l’kaf zchus it doesn’t say don’t don rather l’kaf zchus. Furthermore we must realize that there are two aspects of this din. The first being that we may not be seeing the action that we think, secondly even if it is that action we don’t know the circumstances that are provoking it. However, if someone is not in the Beis HaMedrish he could be saving someones Life, but none the less he is not in the Beis HaMedrish. That is important to realize when we are madcheh Torah for something that is ih efsher l’aasos bshvil acherim we must realize that we are doing the rutzon Hashem but we are not learning. Though it is said that in such an event you may not get that Tosfos or that Rashba but you will get the schar for the limud you were intending on doing (this is said by Rabbeinu Yona regarding the Gemara in Kesubos 17a).
• A Life that is not worth dying for is not a Life worth living for (Rav Shmuel Yaakov Weinberg zt”l).
• To say a comment, a question or of the like and have to show its origin in order to establish its validity is putting such on crutches. That is to say that Emes yash reglaim or Truth stands on its own feet is applicable to the extent that it need not be supported. However, if the one listening will not truly digest this information then it is standing in thin air and must be given stilts. That is the great depth of Truth, it is never wrong however if its recipients are only interested in falsehood it will never be right.
• Who told you that heter, your Yetzer Hu’ru?

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