In the world of Litvak yeshivas it is commonly accepted that the morning hours are for in depth study, and the afternoon for fast study.

 I was in the Na Nach Breslov place yesterday, and they were learning the LeM vol I:74.

It must be obvious that there is a sort of tension between that Torah lesson and Conversation 76 in the Conversations: of Rav Nahman. [Plus in Sefer HaMidot מי שלומד ואינו חוזר הוא כמו מי שזורע ואינו קוצר

The emphasis in Conversation 76 is to say the words as fast as possible until one finishes the book, and then reviews it four times.

In the LeM I:74 the emphasis is on understanding. דיבור בדעה הוא בחינת יעקב.

 In the world of Litvak yeshivas it is commonly accepted that the morning hours are for in depth study and the afternoon for fast study. That sort of compromise makes the most sense to me  and it seems to work for me whether in Gemara study or Physics and Math. To divide one's time. Half in depth and half fast study. [My son IZHAK emphasized learning in depth, but also recognized the greatness and importance of the ideas of Rav Nachman -which includes learning fast.]

there does seem to be a tendency in Islam to encourage violence.

 There seems to be a certain amount of bombs falling outside. I guess the Muslims are upset. My feeling about this is this. What does a Jew do when he wants to serve God? [I mean he wants to do the highest service] He learns Torah. A Christian who wants to serve God decides to build a hospital or school,- or some other act of kindness. A Muslim who wants to serve God goes on a jihad mission. The reason is that the highest service he can do is holy war. [At least that is the simple sense of the verses. There are scholars who say jihad is not war in the normal sense but rather the eternal struggle to improve oneself.] [That might be true but still I think many Muslims take the meaning to be as it seems at first glance. 

So I would say that there does seem to be a tendency in Islam to encourage violence.

finding a spouse

The major work of  Rav Nahman of Breslov, the LeM I have heard is good for the particular issues that are raised in any one given chapter.  And in fact I found this idea helpful. I had seen that vol. I chapter 6 which deals with the intensions of Elul is good to learn in order to find one's proper mate. And in fact I was having a great deal of trouble in that area until one day I decided I was just going to say that Torah lesson every single day until I would find my true mate. And that in fact worked. [There is also another Torah lesson in the LeM vol. II chapter 87 that also deals with this issue. I said that also along with the paragraphs of the princes in Numbers and the Song on the Rea Sea.] [These last two are also mention by Rav Nahman in Sefer HaMidot as being good for this issue.]

If I had raised my expectations too high even that might not have helped. Sometimes when it comes to finding a spouse people are looking for something that has never been created. The Perfect Human Being.

Women often say Lashon Hara about their ex-husbands or fathers

 Most of the Lashon Hara [slander] that women say about their ex husbands or fathers does not have any of the usual kinds of permission one might have when saying something negative about someone else. I mean to say- that there is such a permission as you see in the Hafez Haim concerning lashon hara about issues between man and his fellow man. [There are seven conditions.] There also is a shorter list of conditions when the issue is between man and God.  The conditions: To speak to the person first to rebuke him. To see it oneself. Not hearsay.  To intend some benefit;-- for instance to warn others.  The benefit can not be gained in any other way.  Not to exaggerate. To be clear that what one is saying is in fact forbidden according to Torah law.  A result of the lashon hara can not be more than if the case was tried in an actual court that judges according to the law of the Torah. Most of what women say about men is intended to get revenge for some imaginary slight. They lack the conditions by which lashon hara is permitted.

[The conditions for saying lashon hara about issues between man and God are different, but similar. There is a note in the Hafez Chaim that goes into this. From what I recall the main difference is that one does not need to see it oneself, but if the sin is "מוחזק" well known and public. Other than that I think all the same conditions apply.

Maybe they just don't know how terrible a sin is slander [lashon hara]. In that case, at least I feel I have done my little bit here to let people know about this issue. Probably I should have written about this before, but I figured people have heard about the prohibition of Lashon Hara already so what could I possibly add? But then it occurred to me that women might think just saying negative things about others  especially with intent to cause harm is just not the same thing. Maybe they are mad and that gives them some permission? 

Nowadays women consider it a badge of merit if they accuse their fathers and or ex husbands of sexual abuse.  I can not understand  why they do not read the Hafez Chaim before slandering someone to see if what they are doing is really a badge of merit or the reverse.

laws about slander. women nowadays think it is OK to falsely accuse men of sexual crimes.

 The laws about slander  See  R. Yona of Grondi [the book Gates of Repentance]. 

One issue that I wanted to bring here is that for some reason women nowadays think it is OK to falsely accuse men of sexual crimes. The reason for this is that even though people have heard of the prohibition of slander, they think that to bear false witness is OK. They are not aware that the main prohibition of slander is not just to say negative things about another person, but in particular to say things with intent to cause harm. [I can not say what repercussions there might be from this kind of sin,[probably hell], but I figure that women that lie about men think there will be no repercussions. At least we know that this sin is considered among the most severe. על שלש עבירות חייב אדם להיהרג ואל יעבור : עבודה זרה גילוי עריות שפיכות דמים ולשון הרע כנגד כולם The Gemara says On three sins one is obligated to rather be killed  than to transgress. Theses are idolatry, murder, the sexual sins brought in Leviticus 18, however lashon hara /slander is equal to all three of them put together.]

And how does one go about repenting for such a sin? Sins that are between man and his fellow man do not get forgiven unless one goes to the person he or she has offended and asked forgiveness. For women that have slandered their ex-husbands or fathers in order to get revenge, it seems unlikely they will ask for forgiveness.  So they might ask forgiveness in prayer, but that can not help until they ask from the one they slandered. And without that, the sin remains.

review ten times.

 In Shar Yashuv there was this idea of review ten times. [I do not know who originated this idea but it was well known and accepted. Later when I went to the Mir in NY I also heard people praising the owner of the local supermarket that he had done chapter 3 of Shabat ten times.

So without minimizing the importance of fast learning [in the path of Girsa -] I want to mention this ten time review idea. And further more I would like to suggest that this path of learning with ten times review seems to help also in Physics and Mathematics. That is to say, that sometimes in my limited time, I think that it is time to begin review, so I try to do this ten times of review method even in Physics.  It seems to work.

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