Amen Effect: PRACTICE (Copy)

וְדַע, שֶׁכַּמָּה וְכַמָּה צַדִּיקִים גְּדוֹלִים מְפֻרְסָמִים סִפְּרוּ, שֶׁלֹּא בָּאוּ לְמַדְרֵגָתָם, רַק עַל־יְדֵי הַנְהָגָה זוֹ. וְהַמַּשְׂכִּיל יָבִין מֵעַצְמוֹ גֹּדֶל מַעֲלַת הַנְהָגָה זוֹ, הָעוֹלָה לְמַעְלָה לְמַעְלָה, וְהוּא דָּבָר הַשָּׁוֶה לְכָל נֶפֶשׁ מִקָּטֹן וְעַד גָּדוֹל, כִּי כֻּלָּם יְכוֹלִים לִנְהֹג הַנְהָגָה זוֹ, וְעַל־יְדֵי זֶה יָבוֹאוּ לְמַעְלָה גְּדוֹלָה. אַשְׁרֵי שֶׁיֹּאחַז בָּזֶה:

Likutei Moharan, Part II 25:1:9

And know! many, many renowned tzaddikim have related that they attained their high spiritual level only through practice. The perceptive individual will understand by himself the great benefit of practice, which rises a person higher and higher. Furthermore, practice is accessible to all people, from the least to the greatest. For anyone can make use of this practice and thereby come to a high level. Joyful is a person who grabs holds of it.

בראשית ל״ז:ל״ג-ל״ה

(לג) וַיַּכִּירָ֤הּ וַיֹּ֙אמֶר֙ כְּתֹ֣נֶת בְּנִ֔י חַיָּ֥ה רָעָ֖ה אֲכָלָ֑תְהוּ טָרֹ֥ף טֹרַ֖ף יוֹסֵֽף׃ (לד) וַיִּקְרַ֤ע יַעֲקֹב֙ שִׂמְלֹתָ֔יו וַיָּ֥שֶׂם שַׂ֖ק בְּמָתְנָ֑יו וַיִּתְאַבֵּ֥ל עַל־בְּנ֖וֹ יָמִ֥ים רַבִּֽים׃ (לה) וַיָּקֻמוּ֩ כָל־בָּנָ֨יו וְכָל־בְּנֹתָ֜יו לְנַחֲמ֗וֹ וַיְמָאֵן֙ לְהִתְנַחֵ֔ם וַיֹּ֕אמֶר כִּֽי־אֵרֵ֧ד אֶל־בְּנִ֛י אָבֵ֖ל שְׁאֹ֑לָה וַיֵּ֥בְךְּ אֹת֖וֹ אָבִֽיו׃

Genesis 37:33-35

(33) He recognized it, and said, “My son’s tunic! A savage beast devoured him! Joseph was torn by a beast!” (34) Jacob rent his clothes, put sackcloth on his loins, and observed mourning for his son many days. (35) All his sons and daughters sought to comfort him; but he refused to be comforted, saying, “No, I will go down mourning to my son in Sheol.” Thus his father bewailed him.

ברכות מ״ב ב:י״ג-מ״ג א:א׳

כִּי נָח נַפְשֵׁיהּ דְּרַב, אֲזוּל תַּלְמִידֵיהּ בָּתְרֵיהּ. כִּי הָדְרִי, אָמְרִי: נֵיזִיל וְנֵיכוּל לַחְמָא אַנְּהַר דָּנָק. בָּתַר דְּכָרְכִי, יָתְבִי וְקָא מִיבַּעְיָא לְהוּ: ״הֵסַבּוּ״ דַּוְקָא תְּנַן, אֲבָל יָשְׁבוּ לָא, אוֹ דִילְמָא כֵּיוָן דְּאָמְרִי ״נֵיזִיל וְנֵיכוֹל רִיפְתָּא בְּדוּכְתָּא פְּלָנִיתָא״ — כִּי הֵסַבּוּ דָּמֵי? לָא הֲוָה בִּידַיְיהוּ. קָם רַב אַדָּא בַּר אַהֲבָה אַהְדַּר קִרְעֵיהּ לַאֲחוֹרֵיהּ, וּקְרַע קְרִיעָה אַחֲרִינָא. אֲמַר: נָח נַפְשֵׁיהּ דְּרַב, וּבִרְכַּת מְזוֹנָא לָא גָּמְרִינַן. עַד דַּאֲתָא הָהוּא סָבָא, רְמָא לְהוּ מַתְנִיתִין אַבָּרַיְיתָא, וְשַׁנִּי לְהוּ: כֵּיוָן דְּאָמְרִי ״נֵיזִיל וְנֵיכוֹל לַחְמָא בְּדוּךְ פְּלָן״ — כְּהֵסַבּוּ דָּמֵי.

Berakhot 42b:13-43a:1

On a similar note, the Gemara relates: When Rav died, his students went after his casket to the city where he was to be buried. When they returned, they said: Let us go and eat bread on the banks of the Dannak River. After they ate, they sat, and raised a dilemma: Did we learn in the mishna specifically if they reclined, it is considered a joint meal; however, if they merely sat together, no, it is not considered a joint meal? Or perhaps, since they said: Let us go and eat in such-and-such a place, it is considered as if they reclined? It was not within their capability to resolve this dilemma. Rav Adda bar Ahava stood, and reversed his cloak, so that his tear which he had rent in mourning of Rav was behind him, and in mourning, he rent another tear in his garment. He said: Rav is dead, and we have not yet learned the halakhot of the Grace after Meals. Until, this elder came and raised a contradiction from the mishna to the baraita, as cited above, and he resolved it for them: Since they said: Let us go and eat in such-and-such a place, it is considered as if they reclined.

מועד קטן כ״ב ב:ט״ז

עַל כׇּל הַמֵּתִים כּוּלָּן שׁוֹלֵל לְאַחַר שִׁבְעָה, וּמְאַחֶה לְאַחַר שְׁלֹשִׁים. עַל אָבִיו וְעַל אִמּוֹ — שׁוֹלֵל לְאַחַר שְׁלֹשִׁים וְאֵינוֹ מְאַחֶה לְעוֹלָם. וְהָאִשָּׁה שׁוֹלַלְתּוֹ לְאַלְתַּר מִפְּנֵי כְּבוֹדָהּ.

Moed Katan 22b:16

The baraita continues: With regard to all other deceased relatives, one may tack the tear with rough stitches after seven days, and one may join the edges more carefully after thirty days. But in the case of one’s father or mother, he may tack the tear only after thirty days, and he may never again join the edges more carefully. A woman, however, may tack the tear immediately, due to her honor, for it would be dishonorable for her to be seen with torn garments.

קהלת ג׳:ז׳

(ז) עֵ֤ת לִקְר֙וֹעַ֙ וְעֵ֣ת לִתְפּ֔וֹר עֵ֥ת לַחֲשׁ֖וֹת וְעֵ֥ת לְדַבֵּֽר׃

Ecclesiastes 3:7

(7) A time for ripping and a time for sewing,
A time for silence and a time for speaking;