sechel83

the gemara says that everything a child has comes from either his father or mosher – end of sukah. see also tanya last page of chapter 2, that explains that the livush of the child depends on the holyness of the parents when the child was conceived, but the level of neshama not necessarily. see also raoshis chochma shaar hakdush.
see also sh”u that a child from parents who did not keep taharas hamishpacha can have a pgam in his middos, also the gemara says that if when the child was conceived the parents did not have shalom bayis, destracted by other people, drunk that can effect the middos of a child.
very important who the parents are, but children can always do teshuvah or the opposite. chitas and osios hatorah has a great effect of the neshama even if there is issues with the yichus.

the gemara says that hating a rasha is regarding your freind and you were mikayem rebuking him and he did not do teshuvah. the chafetz chaim writes that today – in his time already – there is no one who properly knows how to rebuke, and therefore there is no concept of hating a rasha. dont have time to quote the source. chassidus mevueres tanya brings it in perek 32.
the chazon ish also held that jews born to non frum parents, even if later were exposed to frum jews but remained non observant, is a tinok shenishba. and arvus aplys to all jews see sanhedrin 43 and ain yitzchok

so for anyone interested in my 2 cents: (im not taking sides)
1) from what i remember reb moshe’s psak about manhatten in igros moshe vol 1is based on an opinion not quoted on shulchan aruch, so many rabbonim only go with the opinions brought in sh”u, (just like the michaber, rama, and nosai kelim disregarded those opinions)
2) do you use timers on shabbos? reb moshe held its asur.
there is a sefer printed on the eruv in flatbush with haskomes from leading rabonim
there are dif. between flatbush and manhatten
according to r”t, rashi tefillin are not kosher (in fact according to rashi, rashi tefilling are not kosher do to his difrent spelling of words, we follow the rambam (and others)
k much more, got to go

a few parts הקדמת ר’ חיים ויטאל על שער ההקדמות
וכן בהפך בהיותו עוסק בחכמת המשנה והתלמוד בבלי ולא יתן חלק גם אל סודות התורה וסתריה, כי הרי זה דומה לגוף היושב בחושך בלתי נשמת אדם נר ה’ המאירה בתוכה, באופן שהגוף יבש בלתי שואף ממקור חיים, אשר זהו ענין אומרו במ”א ההוא הנ”ל, וז”ל, דאילין אינון דעבדי לאורייתא יבשה ולא בעאן לאשתדלא בחכמת הקבלה וכו’.

באופן כי הת”ח העוסקים בתורה לשמה ולא לשמו לעשות לו שם, צריך שיעסוק בתחילה בחכמת המקרא והמשנה והתלמוד כפי מה שיוכל שכלו לסבול, ואח”כ יעסוק לדעת את קונו בחכמת האמת, וכמו שציוה דוד המלך ע”ה את שלמה בנו ‘דע את אלהי אביך ועבדהו’. ואם האיש הזה יהיה כבד וקשה בענין העיון בתלמוד, מוטב לו שיניח את ידו ממנו אחר שבחן מזלו בחכמה זאת ויעסוק בחכמת האמת, וזהו שאמרו כל ת”ח שאינו רואה סימן יפה בתלמוד בחמשה שנים שוב אינו רואה.
הנה נתבאר במ”א הזה כי עון אדם הראשון בעץ הדעת טוב ורע, הוא שלא בחר להתעסק בעץ החיים שהיא חכמת הקבלה, וזהו עצמו עון הערב רב האומרים למשה ‘דבר אתה עמנו ונשמעה’ בעץ הדעת טוב ורע, ‘ואל ידבר עמנו אלהים פן נמות’ בסתרי תורה, כסברת הטועים קצת בני תורה אשר בזמנינו זה המוציאים שם רע על חכמת האמת חיי עולם…
וזה סוד מה שאמרנו לעיל כי הקורא במשנה ובתלמוד נקרא עבד המשמש את רבו על מנת לקבל פרס, מה שאין כן בחכמת האמת, כי הוא מתקן כביכול, ונותן עוז וכוח למעלה וזהו נקרא עוסק בתורה לשמה בלי ספק
(i wrote kabala or chassidus, to love and fear hashem, you need to think about him not just halachos)
rambam hilchos yesodai hatorahperek 3
האל הנכבד והנורא הזה–מצוה לאוהבו וליראה ממנו, שנאמר: “ואהבת את ה’ אלוהיך” (דברים ו ה; דברים יא א), ונאמר: “את ה’ אלוהיך תירא” (דברים ו יג; דברים י כ). והיאך היא הדרך לאהבתו ויראתו? בשעה שיתבונן האדם במעשיו וברואיו הנפלאים הגדולים, ויראה מהם חכמתו שאין לה ערך ולא קץ, מיד הוא אוהב ומשבח ומפאר ומתאווה תאווה גדולה לידע השם הגדול, כמו שאמר דוד: “צמאה נפשי לאלוהים לאל חי” (תהלים מב ג).
and he goes on to talk about maase brashin and maase merkava perek 4
הלכה יב
בזמן שאדם מתבונן בדברים האלו ומכיר כל הברואים ממלאך וגלגל ואדם כיוצא בו ויראה חכמתו של הקב”ה בכל היצורים וכל הברואים מוסיף אהבה למקום ותצמא נפשו ויכמה בשרו לאהוב המקום ברוך הוא ויירא ויפחד משפלותו ודלותו וקלותו כשיעריך עצמו לאחד מהגופות הקדושים הגדולים וכ”ש לאחת מהצורות הטהורות הנפרדות מן הגולמים שלא נתחברו בגולם כלל וימצא עצמו שהוא ככלי מלא בושה וכלימה ריק וחסר.
when i was i child, no one told me to learn kabala, tanya baal peh thats all (extra curriculum – at home). we started learning chassidus and 12 very basic conceps of chassidus, which as know to anyone who learns chassidus, sometimes chassidus brings kabala to explain a point, and it explains ideas in kabala in a way that an average person can understand. and in derech mitzvosecha mitzvas tefillah there is a whole introduction, about how to understand the kabalistic way of talking about hashem, so no one makes a mistake)

@mdd ridiculous comment, basicly youre saying just do mitzvos for gen eden gehenom. take hashem out of the picture, cuz you may understand him wrong, that dosent make you a believer either, just because you never think of him lest you imagine him in some kind of form.

@qwerty The Gemara says that Torah can be a Sam Hachaim or a Sam Hamoves. When people learn Torah that’s not appropriate for them it’s a Sam Hamoves.
interesting how you explain this gemarah. the arizal explained that without learning torah with love and fear of hashem which comes from learning kabalah or chassidus, and contemplating on the ideas then torah is sam hamaves, lo lishma. see קונטרס עץ החיים
see mifarshim on chagigah. the mishnah also says not to darshen on arayos to 3 people. so dont learn anything basiclly. no chumash, mishnah on arayos, no gemarah – cuz youll bump into that gemarah in megillah, no medrash?? sounds like the yevonim!

@avira, thats why we have rabbonim to paskin, people who compare halachos without knowing the reasons in depth, the gemara calls destroyers of the world. big shuls in a much greater display than a menorah and tzitzis.
@common ok you win so we can have mitzvaj tanks, car menorahs, etc. just no harleys. great ok, i dont plan to buy a harley.
(btw disclaimer for all my posts, i dont claim to know the rebbe’s shita on everything, i still have much to learn,)

Vilna Gaon on learning kabalah:

He that is able to understand secrets of the Torah and does not try to understand them will be judged harshly, may G‑d have mercy. (Even Shlema 8:24)

The Redemption will only come about through learning Torah, and the essence of the Redemption depends upon learning Kabbalah. (Even Shlema 11:3)

All those who don’t understand the secret meaning [behind something], do not grasp even the simple meaning. (commentary on Proverbs 5:18)

The Evil Urge is unable to overcome all who occupy themselves in the hinting and secret [levels of Torah]. (Ibid.)

funy how people try to make up history today instead of reading books and seforim printed from the time.
בראשית רבה צח, ג
רבי פנחס אמר אל הוא ישראל אביכם מה הקב”ה בורא עולמות אף אביכם בורא עולמות מה הקדוש ברוך הוא מחלק עולמות אף אביכם מחלק עולמות

עט. ח
וַיַּצֶּב שָׁם מִזְבֵּחַ וַיִּקְרָא לוֹ אֵל אר”ל ויקרא לו אל אלהי ישראל אמר אתה אלוה בעליונים ואני אלוה בתחתונים

yes go learn chassidus is a good answer, because i realized im dealing with people who don’t talk the same language as me.
whats atzmus umehus?, whats shituf? whats a rebbe? whats atzilus? whats a neshama?
btw in 5752 vayera the rebbe says every jew its atzmus umehus, also a maamer in 5712 i remember, also bahaloscha 5751. the point is as already stated, it says it in tanya and in chassidus all over, thats one of the reasons why the misnagdim then burned tanya, cuz they said its apikorsus. the alter rebbe wrote a letter to the misnagdim about this idea printed in igeres hakodesh (4th part of tanya) chapter 25. its based on kisvei ari zal. and it has to do with how to understand the tzimtzum. see tanya shaar hayichud veemunah

a bracha from a tzadik?! kefirah! a”z! its via a tzadik vda”l
ad on the side of this page “touro takes you to the top”!? hashem does! a”z

@gedol hador
most posking hold its asur to use an electric shaver to shave a beard, its a chiyuv malkos, 5 times, so people who follow reb moshe, follow him. we have every right to follow chabad poskim, rabbaim, especially as we follow them in everything, not just one psak.
@common sechel: if youre an einikel of the alter rebbe and miteler rebbe, did you learn their seforim? any of them? what makes you not a misnaged? that you know nothing they held, you just say what chabad does today obviously they would not approve, go learn tanya, likutai torah, torah or, maamarai admur hazaken, sh”u harav, sh”t, and the maamarim of the miteler rebbe, then come back if you have issues.
and yechi is totally right, read history what were the issues the misnagdim had back then, you can read from mundshein, he brings in his book the government documents why the misnagdim then reported on the alter rebbe and on chassidus. same old stuff, we talk to highly of the rebbe, we consider him g-d ch”v, we dont keep halacha, etc. etc.

“we survived” over 3000 years without yeshivos for buchurim, without kolelim (besides for the yechidai segulah), without lomdos style learning, without artscroll, without many more things . also without a bais hamikdash for almost 2000 years.
so…..
(saying we cant do things like the Christians is the dumbest thing i ever heard, they took it (all) from yiddishkiet, like there lights outside their home, maybe ch”v dont light a menorah.)
adding in yidishkeit, torah and mitzvos for oneself and spreading yiddishkeit (arvus, ואהבת לרעך כמוך) lire is not a problem, adding goyishkiet is.
by the times of chunakah, many jews got assimilated to the yevonim, matisyahu and his sons didn’t just say “well we are frum, who cares about the rest of jews” no they went and were mikarev yidden. and fought against those trying to destroy yiddishkiet.

one small point about chanukah:
The unique power of the Chanukah lights is linked to the nature of the miracle they commemorate. The miracle of Chanukah took place in a time of darkness, when the Greeks, who had conquered the Land of Israel, sought to impose their culture upon its inhabitants. Despite the assimilatory influ­ence of Jewish Hellenists, the Maccabees were able to instill in the Jewish people a spirit of mesirus nefesh (self-sacrifice) and teshuvah (return to G‑d). This inspired them to fight the Greeks, defeat them, and rededicate the Beis HaMikdash. Since the Jewish victory involved the transformation of dark­ness into light, the Chanukah lights which commemorate it also have this power.

And they teach us that when confronted with darkness, we must not resign ourselves to it. Nor may we remain con­tent with lighting up our own homes. Instead, we must reach out and spread light as far as we possibly can, until the public domain too is illuminated.
this is why the Chanukah lights should be kindled after sunset and must burn into the night.3 Further­more, they should be placed “at the outside of the entrance to one’s home,”4 which shows that they are primarily intended to illuminate the public domain rather than one’s own home.

ונ”ל על פי מה שאמרו רבותינו ז”ל (שם בתענית דכ”ד ע”ב) בכל יום בת קול יוצאה ואמר כל העולם ניזון בשביל חנינא בני וחנינא בני די לו בקב חרובין וכו’, נמצא שהיה ר’ חנינא בן דוסא הצינור המשפיע שפעו לכל העולם, וזהו [בשביל] חנינא בני, שהוא לשון דרך ומעבר, כשביל זה שהוא מעבר לכל, כן הוא היה מעבר ההשפעות לעולם,
(לקוטים יקרים ד”ו ע”ד, אור תורה פ’ בחקותי).
from the baal shem tov

there is a issur to listen to music, there is a machlokes when its asur or mutar. see sh”u 560. rama, bach. so many hold that its assur to listen to music, so great idea – chumra, hidur – to take on.

practically candidates can vote on issues however they want, dosent matter if he’s democrat or republican, like the democrat in illinois – frum yid – who voted against abortion and lost his position.
my point is (although i dont know much about politics) that if a democrat candidate is running for what frum yidden like. and what rabbonim approve, then who cares if he’s “called” democrat or republican.

from the chazon ish on how to treat todays kofrim r”l
חזון איש יורה דעה סימן ב אות טז
ונראה דאין דין מורידין אלא בזמן שהשגחתו יתברך גלויה כמו בזמן שהיו נסים מצויים ומשמש בת קול, וצדיקי הדור תחת השגחה
פרטית הנראית לעין כל, והכופרין אז הוא בנליזות מיוחדת בהטיית היצר לתאוות והפקרות, ואז היה ביעור רשעים גדרו של עולם
שהכל ידעו כי הדחת הדור מביא פורעניות לעולם ומביא דבר וחרב ורעב בעולם. אבל בזמן ההעלם שנכרתה האמונה מן דלת העם
אין במעשה הורדה גדר הפרצה אלא הוספת הפרצה שיהיה בעיניהם כמעשה השחתה ואלמות חס ושלום וכיון שכל עצמנו לתקן
אין הדין נוהג בשעה שאין בו תיקון ועלינו להחזירם בעבותות אהבה ולהעמידם בקרן אורה במה שידינו מגעת”.
חזון איש יורה דעה סימן ב סעיף קטן כח
“ובהגהות מיימוניות פרק ו מהלכות דעות כתב דאין רשאין לשנאתו אלא אחר שאינו מקבל תוכחה ובסוף ספר אהבת חסד כתב
בשם הגר”י מולין דמצוה לאהוב את הרשעים מהאי טעמא והביא כן מתשובת מהר”ם לובלין כי אצלנו הוא קדם תוכחה שאין
אנו יודעין להוכיח, ודיינינן להו כאנוסין ולכן אי אפשר לנו לדון בזה לפטור מן היבום, וכן לענין שאר

today the average frum jew is much more learned than 100 yrs ago because of all the translations and shiurim. 100 yrs ago, many jews who didn’t go to yeshiva (which was also much more common than today that everyone goes) was not able to learn gemara when he got older, thats why ein yaakov was much more commen then.
on the other hand, to a a gaon, one needs tons of studiousness, toil, great memory, great understanding, and of course help from hashem. (which all these things the translations have nothing to do with)
may we merit to the days of ולא יהיה עסק כל העולם אלא לדעת את ה’ בלבד ולפיכך יהיו ישראל חכמים גדולים ויודעים דברים הסתומים וישיגו דעת בוראם כפי כח האדם שנאמר כי מלאה הארץ דעה את ה’ כמים לים מכסים. very soon!

i dont understand the basis of the question:
אמר רבא רבותא למבעי בעיי בשני דרב יהודה כולי תנויי בנזיקין ואנן קא מתנינן טובא בעוקצין וכי הוה מטי רב יהודה אשה שכובשת ירק בקדירה ואמרי לה זיתים שכבשן בטרפיהן טהורים אמר הויות דרב ושמואל קא חזינא הכא ואנן קא מתנינן בעוקצין תלת סרי מתיבתא ורב יהודה שליף מסאני ואתא מטרא ואנן צוחינן וליכא דמשגח בן אלא הקב”ה ליבא בעי דכתיב (שמואל א טז, ז) וה’ יראה ללבב
(Sanhedrin 106b)
anyway we cant know reasons for everything
The Talmud paints a picture of G‑d revealing to Moses every generation and its teachers. Moses sees the greatness of Rabbi Akiva and his colleagues. Then he sees how Rabbi Akiva screams “Shema Yisrael” as the Romans flay him alive with metal combs. Moses protests, “This is Torah and this is its reward?!”

G‑d’s retort? “Quiet! This is what I have decided.”

Let’s start with the archetype of Jewish tragedy, the background for the seminal event of our history, the Exodus. What sin did the Jewish people commit to deserve slavery in Egypt? Even Moses demands of G‑d, “Why have You done evil to this people?” The Midrash describes Moses’ complaint in poignant terms:

“I took the Book of Genesis. I read it. I saw the deeds of the generation of the Deluge, and how they were judged. This was justice. I saw the generation that built the Tower of Babel, and the Sodomites, and how they were judged. This was justice. But this nation, what have they done to be oppressed more than any generation before them?”

When Moses arrived on the scene in Egypt, did he say to the people, “You are being punished for your sins. Repent and you will be redeemed!”? No—first he risked his own life to redeem them by confronting Pharaoh, and risked even more by challenging G‑d; he put up with all their kvetching for forty years and only then, in his last days, finally tells them off. But nowhere do we see him justifying G‑d for their enslavement.
In our Yom Kippur prayers we describe the ten great sages who were tortured to death by the Romans nearly 2,000 years ago. The Talmud paints a picture of G‑d revealing to Moses every generation and its teachers. Moses sees the greatness of Rabbi Akiva and his colleagues. Then he sees how Rabbi Akiva screams “Shema Yisrael” as the Romans flay him alive with metal combs. Moses protests, “This is Torah and this is its reward?!”

G‑d’s retort? “Quiet! This is what I have decided.”

Obviously, if there were sins that could explain the punishment, G‑d would not have withheld that explanation from Moses. Certainly G‑d has reasons for all that He does. But not necessarily reasons that we can understand or swallow.

It’s true that we say in our prayers, “Because of our sins we were exiled from our land.” It’s also true that the Torah and the prophets include calamities that come (or are threatened to come) as Divine retribution, and that Maimonides exhorts us that when tragedy strikes we should search our deeds and repent our failings.

But many centuries before political correctness, the sages of Israel insisted that something much deeper than punishment is going on here. Time and again, they reiterate that not everything can be explained under the narrow lens of reward and retribution.

Certainly there is justice in the world—a Higher Power that rewards the righteous and punishes the wicked (indeed, this is one of the 13 fundamental principles of Judaism). And there are many instances throughout the era of the judges and the kings where prophets told the Jews clearly, “Because of all your sins, these things have come upon you!” And certainly, it is a good idea to repent when bad things befall you.

But to stand up and pronounce judgment on someone else—and especially to say that I know G‑d’s will and G‑d’s mind, and I know that this happened because of this, or that if you people continue this way such-and-such will, G‑d forbid, befall you—that’s something only a prophet can do. And even then, only as part of an explicit mission from Above.

In fact, the sages tell us, even Isaiah was punished when he said to G‑d, “I live among a people whose lips are impure.” Here the sages describe G‑d’s response:

“Isaiah, you are permitted to say ‘I am a man of impure lips.’ But when you say, ‘I live among a people of impure lips’—that I will not tolerate!”

And so, immediately an angel came with a coal and burnt his lips. G‑d said, “Burn the lips of this person who speaks accusations against My children!”

btw, if you actually read the satmer rebbe’s sefer vayoel moshe, you will probably conclude that his attacks on zionism are long over or have changed alot, todays eretz yisroel is extremly different than then.
anyway i “love” when people just blame all the tragedies that happen on anything but their own problems. zionism, shaitels, tznius, smartphones, internet, lashon hara, bitul torah, zilzul tamidai chachamim, sinas chinam, (the baal hasulam actually writes in his hakdama that all tragedies are because people dont learn kabala) etc etc.

the ramban writes we needed brashis, its the source of emunah?! see gur aryeh that even if the torah would start with hachodesh hazah, we would know from the eseres hadibros that hashem created the world- ki shashes yomim etc, many more questions. see likutai sichos vol 5 parshas brashis

the maharal explains on that gemara of 1/300k that it means from all the jews who lived in all the generations, many died or were killed. so what will be left when moshiach comes will be 1/300k. nothing to do with only some jews being redeemed. so by techiyas hamasim the jews will multiply 300k times. because all the jews from all generations will come back
about differences between jews, i dont know where you came up with those things that some jews are not jews ch”v or that hashem does not love some jews?!?!
here’s what the baal shem tov said – 1 example, for more, check the indexes of his seforim.
דער בעש”ט האָט גאָר ברייט אַרומגערעדט און קלאָר דייטליך ערקלערט די הייליגע ג-טליכע ליבשאַפט פון ג-ט ב”ה צו אידן, די ליבשאַפט פון ג-ט ב”ה צו די אידן איז ניט נאָר צו דער אידישער נשמה נאָר אויך דעם אידישן קערפּער, און די ג-טליכע ליבשאַפט איז צו אַלע געבאָרענע אידן אָן אונטערשייד, פון דעם גאון הגאונים ביז דעם פּשוט שבפּשוטים. דער גאון הגאונים האָט ג-ט ב”ה ניט מער
ליב ווי דעם פּשוט שבפּשוטים, און דעם אידישן פּשוט שבפּשוטים האָט ג-ט ב”ה ניט ווייניגער ליב ח”ו ווי דעם גאון הגאונים

ספרי הבעל שם טוב > כתר שם טוב > הוספות > פח

@qwerty “You said that if one speaks Loshon hora he lises his Chelek in Olsm Habo But in a different post you said thst every Jew including the worst Roshoim go to Olam Habo. Finally I didn’t call the Rebbe a kofer you did by saying that snyone who rejects a Gemsra is s Kofer and the Rebbe rejected 1/30000.”
you just answered your own question, i meant according to you who think hashem is so strict about olam haba.
(btw side point, olam haba and techiyas hamasim dont always refer to the same thing. olam haba actually has many conditions not olam haba. also olam haba is after – a diffrent stage – the coming of moshiach. see likutai sichos vol 29 bechukosai, maamer kol yisroel from the rebbe, etc.)

here’s another gemara (the same page that says 2 in 600k -111a):
With regard to the verse: “For I have taken you to Myself: And I will take out one of a city, and two of a family” (Jeremiah 3:14), Reish Lakish says: The meaning of this statement is as it is written, that only individuals will be spared and the rest will be destroyed. Rabbi Yoḥanan said to him: It is not satisfactory to God, their Master, that you said this about them. Rather, the merit of one from the city causes the entire city to benefit, and the merit of two from a family causes the entire family to benefit and be redeemed. Likewise, the Gemara relates that Rav Kahana sat before Rav, and sat and said: The meaning of this statement is as it is written. Rav said to him: It is not satisfactory to God, their Master, that you said this about them. Rather, the merit of one from the city causes the entire city to benefit, and the merit of two from a family causes the entire family to benefit and be redeemed.
100% i have one rebbe. if i would try to follow everyone well: according to the satmer rebbe – anyone who votes is a kofer and serves a”z. according to other gedolim you need to vote. according to some gedolim – the baal shem tov never existed. its impossible to follow everyone. b”h i was raised chabad!

@awerty
i finally proved my sources??? this is not something i should need to prove. its a clear gemara. so now you want to make a difference between those who had a lengthy stay and those not. only the yerushalmi mentions the lengthy stay in gehenom. what about the bavli? that says כולן – meaning all that the mishna and gemarah there say dont – see the gemarah there
what about the medrtash shmuel? ramban? emak hamelech
why dont you learn the whole sugya, then ask all your questions at once?!
but here is a clear ari zal בליקוטי הש”ס להאריז”ל מס’ אבות, וז”ל: כל ישראל יש להם חלק לעוה”ב כו’ רק שזה יתקן עצמו בזמן מועט וזה בזמן מרובה אבל סופם הוא להמנות עם הצדיקים ומשום זה שהקב”ה כביכול מטריח את עצמו עם רשעים כאלו לתקנם כו’ ולמה כן בשביל שהם נצר מטעי שהוא נצחיי והם רושם אור עצמותו וכל הנופח מעצמו הוא נופח. עכ”ל.
see also מדרש תלפיות ענף חלק לעוה”ב, בשם ר’ בחיי והריקנטי, וז”ל: מה ששנינו ואלו שאין להם חלק לעוה”ב פירוש אין להם חלק ידוע בפני עצמן, אבל הם נהנים וניזונים מכמה אוצרות של צדקה הגנוזים לאותם שלא זכו.

עמה”מ בשער קרית ארבע פקנ”ב מוסיף ביאור וז”ל: אחר ימות המשיח יחדש הק’ עולמו וגם מקום הגיהנם יטוהר ויתקדש ויהי’נוסף על גבולי הג”ע עם הרשעים פושעי ישראל שבתוכה כו’ חצי הגיהנם כלים ויתטהר בקדושת הגן ויהי’ שם מחול הק’ עם הצדיקים.

but let me ask you a question back, the rambam writes אמרו חכמים שלש עבירות נפרעין מן האדם בעולם הזה ואין לו חלק לעולם הבא. עבודת כוכבים וגילוי עריות ושפיכות דמים ולשון הרע כנגד כולם. ועוד אמרו חכמים כל המספר בלשון הרע כאילו כופר בעיקר. שנאמר אשר אמרו ללשוננו נגביר שפתינו אתנו מי אדון לנו. ועוד אמרו חכמים שלשה לשון הרע הורגת. האומרו. והמקבלו. וזה שאומר עליו. והמקבלו יותר מן האומרו:
so he says clearly lashon hara is worse than avoda zara, so before spreaking lashon hara about someone (thinking you have a heter because he’s a kofer or oved avoda zara) you must be very sure becasue your’re risking your chelek of olam haba!!!!!
i dont know who trotsky is, but the gemarah in kidushin talks about jews who serve a”z, the gemarah also talks about oso haish in giten.
time for you to learn chassidus, or at least medrash, agadah, ein yaakov, learn what a jew is. (you can even look in nefesh hachayim)
a jew is one with hashem no matter what, nothing can be higher than being one with g-d, so there can not be levels.

see likutai sichos vol 5. its the first rashi sicha the rebbe said. amazing. see also maamer birashis 5738. based on hemshach 5666 (its a very deep and amazing concept) הי’ צריך להתחיל את התורה מהחודש הזה לכם – המשכת סוכ”ע בממכ”ע, ופתח בבראשית – המשכת אור חדש שלמעלה מהאור שלפני הצמצום, ע”י ש”נתנה להם” ואח”כ “נתנה לנו”.

oh btw ywn posted how 20k jews prayed to hashem in front of 770, for all those people who think they daven to the rebbe ch”v