to do every chapter [perek]] ten times

I ought to let people know how I learn Torah because it is good useful when you do not have a learning partner with a 150 or more IQ like I had with David Bronson. Or my teachers in Mir or Rav Naphtali Yeger of Shar Yashuv. [Though I am sure that David has at least 160 IQ. I am just saying that without a learning partner like that this method is what I recommend for me and others.]
So without further ado let me just say in short: I find the Maharsha on the page.  I then go over the paragraphs with the Tosphot and Mahaharsha, and do that a few times.
And if you are like me that spending a month or two on one page seems a bit too much, this is the way that I do myself when I get a chance to learn, and also I recommend this to others. That is the Gemara, Tosphot and Maharsha. A few times and then go on.

[Actually this was more or less how I learned in the Mir in spite of everyone else being involved in depth "Iyun" [in depth study] with the deep approaches of the Roshei Yeshiva at the time: Rav Shmuel Brudni, Rav Shmuel Berenbaum, Rav Sharaga Moshe, and the Sukat David.]  

[I should add here an idea that Rav Freifeld used to emphasize--to do every chapter [perek]] ten times. At that time I found that impractical, but since then I have seen the wisdom of this idea.]

In Hegel you have the idea of synthesis of different areas of value to get to the truth. This is not the same thing as "Birur" [choosing the good from what is to be rejected.]

So when you have an array of positive value, you do the "Birur" choosing and then you combine the different areas to get to "The Truth".

So let's say you have an array of different values [as brought in Kelley Ross's approach based on Kant and Leonard Nelson]. That is you start with all form and no content as in logic where each term of a formula like If A then B. And if B then C. Therefore if A then C is true. Each term is empty of content in that it can be filled with anything. But the formal logic of all classical logic still are applicable. But then you work up towards something that has more content and less form. That is straight Mathematics. It can not be reduced to formal logic. In that sense it has more content but is less formal. Then you work still towards more content as in Music and  Justice. Each has more numinous content but is not empty of logical form either. Then you get up towards all content and no form. God.
 So you have this array of values. Each one can not be reduced to formal logic or to any other area of value. You see a proto type of this in Maimonides where one's portion in the next world depends on deeds and wisdom. Two separate areas of value.

But then you have a process like that of finding what is valid in each area and rejecting what is not and then you combine them. This idea of Hegel of the Dialectic in which you find what is valid in each concept, and see that instead of leading to a contradiction it has to lead to a synthesis. [See McTaggart on Hegel's Logic.]

[What Hegel is doing is to take the approach of Socrates in questioning the slave boy and showing him that there are truths he knows but did not know that he knows. So there is a kind of Dialectical process in which truth becomes revealed. Hegel applied this on a vaster scale in a way that leads to the "Absolute Truth". In any case, it is better to see McTaggart to get a more clear picture of this.]

The Gra himself was the path of straight Torah.

Rav Shach a representative of the path of the Gra, but not the essence of the path itself. The Gra himself was the path of straight Torah.
There is a difference between a representation of something and the thing itself.

The Musar Movement (Musar itself means works of Ethics)

The Musar Movement has an advantage that by means of going through the basic texts of classical Musar, one comes to an understanding of the world view of Torah. The disadvantage is that even with this one can go off on a tangent.

Musar itself in fact became incorporated into the parallel Litvak Yeshiva idea which had been started by Rav Haim of Voloshin the disciple of the Gra. I imagine that the reason was this exact reason. So the idea of sitting and learning Musar hours and hours every day seems to no longer exist anywhere. But the fact is that without the basic texts of the Rishonim [mediaeval Musar], it seems impossible to come to any kind of world view that in fact is close to the Torah world view.


[Quick note of introduction. Musar itself means works of ethics of the Middle Ages. If one learns the Torah itself and also the Gemara it is hard to come to a rigorous cohesive world view of Torah. It was the forte of the sages of Middle Ages to get to a logical cohesive picture of what Torah is about that is understandable.]  

The difficulty in learning Torah is often the religious themselves.

The difficulty in learning Torah is often the religious themselves. In particular I noticed that people that make money off of Torah are are a problem.
Rav Nahman of Breslov brings up this problem in a few places in his LeM. But one place in particular that I recall says that when one wants to come into the gates of holiness, from heaven there is placed someone that seems like one who fears God to stop him.`
At any rate, this problem is wide spread and pervasive./It is almost a guarantee that anyone who makes their living by using Torah (to make their money) is from the realm of Evil.

I am, however, not saying that this is any kind of reason not to learn Torah. Rather my point is that one ought to learn Torah the right way,-- or not do it at all. Either (1) for its own sake, and not use it for making money as is done in kollel; (2) or not to do it at all. It is like any task. Do it right, or do not do it at all. But what ever you do, do not do it wrong.

w28 AMajor Allegro and Rondo.  w28 midi   w28 nwc

Being against Jesus is considered the main prime directive in the Jewish world. This does not seem to me to be the proper position to take regarding this issue.
I mean to say that if your commitment is towards objective truth then being against Jesus is wrong.
The reason for me to come to this conclusion was that originally my commitment was to get to objective truth. Not to go along with the crowd. Also I should add that I was born and raised in a time that going along with what others think was already thought to be a strike against one. [That is thinking like others was thought to be a highly negative trait.]

The main reason I came to a positive approach towards Jesus was mainly from the books of an ancient mystic Rav Avraham Abulafia who held Jesus if from the root of Joseph HaTzadik. He uses the term "the seal of the sixth day".
But for some reason when I have brought up Avraham Abulafia, that never seems to most people to be an convincing argument.

So I add the Ari Rav Isaac Luria in the few books of commentary on Joseph in the very last verse of Genesis. That might to others seem more convincing, but to me to see this in the words of Rav Abulafia was the one thing that convinced me.

It is not that everything is right. You need the Law and there is a kind of balance between these two areas of value--Law and Grace.

It is possible that what is going on nowadays is a kind of process of "birur" בורר that is taking the good and right and rejecting what is not. This would be like Hegel held that coming to the Truth is a process that happens over time.