I have not discussed the State of Israel much, but I ought to make it clear that I feel it is important. --That is mainly because of the Ramban  [Nachmanidess] in his commentary of the Sefer Hamitzvot of the Rambam [Maimonidess]. That is where the Ramban [Nachmanidess/Moshe ben Nahman] states his view that living in Israel is one of the commandments of the Torah. But further more I think the State of Israel is also important because of the opinion of Reb Moshe Feinstein and Reb Aaron Kotler that held that for Israel the same law applies that applies to any legitimate government, ''The law of the land is the law''[bava batra 35]--[ but of course not when it contradicts  the law of the Torah.]

 Even though it is best to learn Torah in a Litvak yeshiva where one can hear a Gemara lesson from an authentic Talmid Chacham [rosh yeshiva], if one is lacking that, I suggest getting the basic set of books that go into the depths of the Talmud. They are the Chidushei Harambam by Rav Chaim of Brisk,  the Avi Ezri of Rav Shach and the several others that are well known. [However it occurs to me that not everyone is familiar with the whole set so I might mention the others--they are the two disciples of Reb Chaim the Birchat Shmuel and the Shaarei Yosher and Even Haazel by I think the father in law of Rav Shach. ]

[However I should admit that when I was in the Mir in NY,  my main efforts were in the earlier commentaries --Pnei Yehoshua, Maharsha, Aruch Laner]-but in terms of hearing classes in Gemara I mainly heard from Reb Shmuel Berenbaum

So one should learn the books of Rav Nahman of Breslov, but only in conjunction with the regular Musar books of the Rishonim and in the context of a Litvak yeshiva.

 There are  great ideas of Rav Nahman of Breslov. However there is the importance of learning Torah that is lacking in that system. This was not because Rav Nahman himself did not know about it, but rather he was concentrating in his teachings on how to encourage and help people that were not yet able to learn in depth.  There is also in the teachings of Rav Nahman a lot of disparaging of science and philosophy and doctors. A lot of what he says is quite true seeing how much the social studies departments of universities have become saturated with pseudo science. Still, I think it is best not to throw out the baby with the bath water. Among the important ideas of Rav Nahman are hitbodadut--to speak with God as one speaks with a good friend. This is the real authentic meaning of prayer; not prayer from  prayer books, but prayer from the heart. BUT this great and important idea does work best only when one is grounded in a Litvak yeshiva where Torah is learned for its own sake. 

So one should learn the books of Rav Nahman of Breslov, but only in conjunction with the regular Musar books of the Rishonim and in the context of a Litvak yeshiva.

 I have been thinking that the after blessing after pizza and all kinds of cake if one has eaten more that the volume of three or four eggs is birchat hamazon which is for after bread. The reason is it is either פת הבאה בכיסנין [bread that comes in pockets] or just plain bread. And even if it is  פת הבאה בכיסנין, after an amount the equals three or four eggs, it is birchat hamazon anyway. Three or four eggs volume is the amount of a full meal.--as we see in the laws of tithes where the amount of a full meal makes the obligation of taking the tithe to come into force. [If three or four eggs is an argument between Rashi and the Rambam.]]

 I have not any success in convincing anyone at all about my approach to learning. however based on the off chance that anyone will listen I would like to suggest first of all learning Torah-in the narrow definition of the Rambam in his letter to Yemen. And I quote, ''Just like there is no adding or subtracting from the Written Law, so there is no adding nor subtracting from the Oral Law.'' So you do not add prophets to the Old Testament. Even if Joe Shmoo down the street claims to be a prophet of God, and even if you believe it, still you do not add a new book to the Old Testament containing The Visions and Revelations of Joe Shmoo. So you do add nor subtract any books to the Oral Law--the tradition that was handed down by the sages of the Talmud and Mishna [i.e.,  the two Talmuds and the midrashim.][You can add explanations that make the intension clear but they are not The Oral Law" except in a second hand kind of way.]

There is an argument to support the Raavad in his argument against the Rambam in laws of marriage 12 law 9.     The argument is that the way the Rambam himself understands the law of R. Yohanan ben Broka  Bava Batra pg 130 is that it refers only to someone close to death. Also one can argue that the law of R. Yohanan ben Broka has no application in dealing with the inheritance that a husband inherits from his wife.

Here is the Rambam, if a husband makes an agreement  with his wife that he will not inherit her property that condition is not valid. Even though the inheritance of a husband is from the words of the Sages still here they made this law that a husband inherits like the law of the Torah.  conditions about inheritance are not valid.

The Raavad writes there is no need for the Sages to make their law like the law of the Torah because in any case a person can not make a condition not to own or inherit something that has not yet come into the world. 

Rav Shach tries to bring support to the Rambam from the law of R Yohanan ben Broka that one can choose one of his inheritors alone to inherit him. he can say this son alone will inherit me. 

But the Rambam himself writes that that law only applies to a person close to death [laws of inheritance 6 law 2]. Also there can not  be any actual case in which a wife could say only someone will inherit her among several people that could inherit her since when she is married, only one person inherits her, and that is her husband.

[I am not saying that there is no defense for the Rambam. After all, you do see with R Yohanan ben Broka that there can be a condition that applies to inheritance. So the sages wanted to eliminate that possibility by making their decree like the law of the Torah, ]

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There is an argument to support the proof for the ראב''ד his argument against the רמב''ם in הלכות אישות  פרק י''ב הלכה ט.     The argument is that the way the רמב''ם himself understands the law of ר' יוחנן בן ברוקא  בבא בתרא דף ק''ל is that it refers only to someone close to death (שכיב מרע). Also one can argue that the law of ר' יוחנן בן ברוקא has no application in dealing with the inheritance that a husband inherits from his wife. Here is the רמב''ם, If a husband makes an agreement  with his wife that he will not inherit her property, that condition is not valid. Even though the inheritance of a husband is from the words of the חכמים still here they made this law that a husband inherits like the law of the תורה.  Conditions about inheritance are not valid. The ראב''ד writes there is no need for the חכמים to make their law like the law of the תורה because in any case a person can not make a condition not to own or inherit something that has not yet come into the world. רב שך tries to bring support to the רמב''ם from the law of ר' יוחנן בן ברוקא that one can choose one of his inheritors alone to inherit him. He can say, "This son alone will inherit me." But the רמב''ם himself writes that that law only applies to a person close to death [הלכות נחלות פרק ו' הלכה ב' ]. Also there can not  be any actual case in which a wife could say only someone will inherit her among several people that could inherit her, since when she is married, only one person inherits her and that is her husband.

[I am not saying that there is no defense for the רמב''ם. After all, you do see with ר' יוחנן בן ברוקא that there can be a תנאי that applies to inheritance. So the חכמים wanted to eliminate that possibility by making their decree like the law of the תורה, 

יש הוכחה לטענתו של הראב''ד נגד הרמב''ם בהלכות אישות פרק י''ב הלכה ט. הטענה היא שהדרך בה הרמב''ם עצמו מבין את דינו של ר' יוחנן בן ברוקא בבא בתרא דף ק''ל היא שהכוונה היא רק למישהו הקרוב למוות (שכיב מרע). כמו כן, ניתן לטעון שלדין ר' יוחנן בן ברוקא אין כל יישום במציאות עם הירושה שהבעל יורש מאשתו. הנה הרמב''ם, אם הבעל הסכים עם אשתו שלא יירש את רכושה, אין תוקף לתנאי זה. אף על פי שירושת בעל היא מדברי החכמים עדיין כאן עשו את הדין הזה שבעל יורש כחוק התורה. תנאים לגבי ירושה אינם תקפים. הראב''ד כותב שאין צורך שהחכמים יעשו את דינם כדין התורה כי ממילא אדם לא יכול להתנות לא להחזיק או לרשת משהו שעדיין לא בא לעולם. רב שך מנסה להביא תמיכה לרמב''ם מדין ר' יוחנן בן ברוקא שאפשר לבחור באחד מיורשיו לבדו לרשת אותו. הוא יכול לומר: "הבן הזה לבדו יירש אותי". אבל הרמב''ם עצמו כותב שדין זה חל רק על אדם הקרוב למוות [הלכות נחלות פרק ו' הלכה ב' ]. כמו כן, לא יכול להיות מקרה ממשי שבו אישה יכולה לומר שרק מישהו יירש אותה מבין כמה אנשים שיכולים לרשת אותה, שכן כשהיא נשואה, רק אדם אחד יורש אותה וזה בעלה.

איני אומר שאין הגנה לרמב''ם. הרי אתה כן רואה אצל ר' יוחנן בן ברוקא שיכול להיות תנאי שיחול על ירושה. אז החכמים רצו לבטל את האפשרות הזאת על ידי שחיזקו את גזירתם כמו חוק התורה,

The approach of the Litvak Yeshiva World based on the Gra is this: to will sincerely believe in the Torah [the Tenach and the Two Talmuds and Midrash], to critically evaluate these teachings, and to attempt seriously to model their lives on its tenets. 

The approach of Rav Nahman of Breslov is: to adhere to the the Torah out of sincere conviction, but to disagree with important tenets; to attempt to recast the Torah in more personally palatable terms, and to work to redirect the Torah itself into more agreeable lines. The changes are real reforms, and sometimes redefinition into something more palatable.

This is honest and sincere but this still is not the same thing as straight unadulterated TORAH. And in spite of this the teachings of Rav Nahman are valuable and important --as long as one is aware that there can be slight or major deviations from straight Torah  

The problem I see in some Israeli cities is that there are no Litvak Yeshivot. Nor even kollels. Why specifically the Litvak brand? That is because [a a rule] that is where Torah is learned for its own sake, not for money,  nor for any agenda at all except to learn and keep Torah.