Experience. I saw the frum [religious] world was not as great as I had thought it was, so I had to reevaluate my priorities to see what is valid and what to disregard. Also further study. That is it was a combination of further study, plus experience. I began to see what is valuable in the Torah path, and also to see a lot of what the frum world is about was not really Torah.
It was a lot of observation and a lot of study.
How to put this in a more simple form? I saw discrepancy between the claims and the reality.
I also saw discrepancy between what the Torah [the Oral and Written Law] actually says and what people were claiming in its name.
The religious world [frum] is kind of a nasty place. That was clear always. Religious fanaticism does not equal moral decency. But the Litvak yeshivas were very different. I had thought that in fact the Litvak yeshiva was a place where human perfection could be attained or at least striven for. That is I was expecting too much from the Lithuanian Yeshivas.
In the realm of thought I also needed to do more learning.
In any case my conclusion from it all was that the Torah path is valuable and touches on a very important realm of value
Abusus non tolit Usum
Abuse does not invalidate use
You are right that my experiencing things caused me rethink my path
I had to sift through things and try to decide what was valid and valuable and hat was not.
Abusus non tolit Usum
Abuse does not invalidate use
You are right that my experiencing things caused me rethink my path
I had to sift through things and try to decide what was valid and valuable and what was not.
However there was some interaction between my thoughts about what I was doing and what I thought my service was about.
In the Mir I was very happy very very happy.
For example sometimes a claim is made for a certain kind of Divine service--that is a service towards God. For example Hisbodadut which is in theory great enough to bring people closer towards human perfection When the actual result is the opposite as can been seen in people deterioration in character this case one to wonder.
It was a lot of observation and a lot of study.
How to put this in a more simple form? I saw discrepancy between the claims and the reality.
I also saw discrepancy between what the Torah [the Oral and Written Law] actually says and what people were claiming in its name.
The religious world [frum] is kind of a nasty place. That was clear always. Religious fanaticism does not equal moral decency. But the Litvak yeshivas were very different. I had thought that in fact the Litvak yeshiva was a place where human perfection could be attained or at least striven for. That is I was expecting too much from the Lithuanian Yeshivas.
In the realm of thought I also needed to do more learning.
In any case my conclusion from it all was that the Torah path is valuable and touches on a very important realm of value
Abusus non tolit Usum
Abuse does not invalidate use
You are right that my experiencing things caused me rethink my path
I had to sift through things and try to decide what was valid and valuable and hat was not.
Abusus non tolit Usum
Abuse does not invalidate use
You are right that my experiencing things caused me rethink my path
I had to sift through things and try to decide what was valid and valuable and what was not.
However there was some interaction between my thoughts about what I was doing and what I thought my service was about.
In the Mir I was very happy very very happy.
For example sometimes a claim is made for a certain kind of Divine service--that is a service towards God. For example Hisbodadut which is in theory great enough to bring people closer towards human perfection When the actual result is the opposite as can been seen in people deterioration in character this case one to wonder.
