What we want to hear

Nobody these days wants information, everyone wants affirmation. - Colin Cowherd

A Gentleman

“If it is right, it happens — the main thing is not to hurry. Nothing good gets away. - John Steinbeck

"A gentleman is simply a patient wolf." - Lana Turner

A religion can be theologically problematic but devotionally true.” Yossi Klein Halev

On Achdus

Rav Tzvi Yehuda Kook, the son of Rav Avraham Kook taught specifically how we must love heretics. He brings the example of Avraham who when told that Lot(very evil man) had been kidnapped during the war of the 4 kings against 5, he immediately went to war bringing his students and followers with him just to save an evil idol worshiper. Another example he brings is Moshe Rabbenu who came down the mountain to his followers worshiping the golden calf. G-d told Moshe he wanted to destroy the people, but Moshe said if you destroy them, I want you to destroy me too. He was also willing to give his life for the sake of idol worshipers. 

Rav Kook also taught that derech eretz precedes Torah. Our sages ask: why were the armies of Ahav(one of the most evil kings of Israel) victorious while King Saul fell in battle? Although Ahav was wicked, there was loyalty and love between the people of his kingdom at the time and Loshon Hara wasn't heard. In Bereahit Rabbah it is stated: so great is peace, even if people worship idols, yet there is peace between them, it were as if I(G-d) cannot pass judgement against them. In Saul's time, they were the greatest scholars and tzaddikim but there was little loyalty and love, and Loshon Hara was spoke.

Learning and Praying

The Talmud (Taanis 2a) refers to prayer as “service of the heart” avodah shebalev. When one prays one addresses directly God, so it may be asked, when does God speak to us? The answer is through learning Torah. The words of our Torah are the words of the holy one blessed be he, by learning Torah we enable our service of the heart to let God’s voice in.

The Virtuous Life

According to Maimonides, there are two models of the virtuous life. He calls them the way of the saint (Hassid) and the sage (Hakham).

The saint is a person of extremes. Maimonides defines hessed as extreme behaviour – conduct in excess of what strict justice requires (Guide for the Perplexed III, 52). For example, “If one avoids haughtiness to the utmost extent and becomes exceedingly humble, he is termed a saint (hassid)” (Hilkhot Deot 1: 5). The sage is different. He follows the “middle way” of moderation and balance. He or she avoids the extremes of cowardice on the one hand, recklessness on the other, and thus acquires the virtue of courage. The sage avoids both miserliness and renunciation of wealth, hoarding or giving away all he has, and thus becomes neither stingy nor foolhardy but generous. He or she knows the danger of too much and too little – excess and deficiency. The sage weighs conflicting pressures and avoids extremes.

These are not just two types of people but two different ways of understanding the moral life. Is the aim of morality to achieve personal perfection? Or is it to create gracious relationships and a decent, just, compassionate society?

The intuitive answer of most people would be to say: both. That is what makes Maimonides so acute a thinker. He realizes that you can’t have both – that they are in fact different enterprises.

Rabbi Jonathan Sacks

A Talmud Torah

Rambam, "Talmud Torah 3:10"

Anyone who decides to be engaged in Torah [study] and not to work, and will be supported by Tzedaqa - this person desecrates God's name (Chillel et Hashem), degrades the Torah, extinguishes the light of our faith, brings evil upon himself and forfeits life in Olam haBa (The world to come); since it is forbidden to derive benefit from the words of Torah in this world. The Rabbis said (Avot 4:5): Anyone who derives benefit from the words of Torah in this world, forfeits his life in Olam haBa. They further commanded and said: (Avot 4:5) Do not make them [the words of Torah] a crown to magnify yourself or an axe with which to chop. They further commanded, saying: (Avot 1:10) Love work and despise positions of power (Rabbanut). And: (Avot 2:2) Any Torah which is not accompanied by work will eventually be nullified and will lead to sin. Ultimately, such a person will steal from others.