Whoever

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+ 398 A broad trend I'm completely obsessed with is mobile commerce. Like completely. I'm completely convinced that everybody's going to be buying from their mobile devices. Whoever can claim that space or be in that space, I'm very interested in. Gary Vaynerchuk


+ 357 Kindness is a mark of faith, and whoever has not kindness has not faith. Muhammad


+ 388 There are some lawyers who think of themselves as basically instruments of whoever their clients are, and they pride themselves on their professional craft. Cass Sunstein


+ 300 The Talmud: "Whoever saves one life, saves the whole world."


+ 300 Whoever does not regard what he has as most ample wealth, is unhappy, though he be master of the world. Epictetus


+ 285 Our government rests in public opinion. Whoever can change public opinion, can change the government, practically just so much. Abraham Lincoln


+ 382 Little by little, but steadily as man's march to the grave, we have been giving up the OLD for the NEW faith. Near eighty years ago we began by declaring that all men are created equal; but now from that beginning we have run down to the other declaration, that for SOME men to enslave OTHERS is a “sacred right of self-government.” These principles can not stand together. They are as opposite as God and mammon; and whoever holds to the one, must despise the other. Let no one be deceived. The spirit of seventy-six and the spirit of Nebraska, are utter antagonisms; and the former is being rapidly displaced by the latter. Abraham Lincoln


+ 437 The world is agreed that labor is the source from which human wants are mainly supplied. There is no dispute upon this point. From this point, however, men immediately diverge. Much disputation is maintained as to the best way of applying and controlling the labor element. By some it is assumed that labor is available only in connection with capital -- that nobody labors, unless somebody else, owning capital, somehow, by the use of that capital, induces him to do it. Having assumed this, they proceed to consider whether it is best that capital shall hire laborers, and thus induce them to work by their own consent; or buy them, and drive them to it without their consent. Having proceeded so far they naturally conclude that all laborers are necessarily either hired laborers, or slaves. They further assume that whoever is once a hired laborer, is fatally fixed in that condition for life; and thence again that his condition is as bad as, or worse than that of a slave. This is the "mud-sill" theory. ... By the "mud-sill" theory it is assumed that labor and education are incompatible; and any practical combination of them impossible. According to that theory, a blind horse upon a tread-mill, is a perfect illustration of what a laborer should be -- all the better for being blind, that he could not tread out of place, or kick understandingly. According to that theory, the education of laborers, is not only useless, but pernicious, and dangerous. In fact, it is, in some sort, deemed a misfortune that laborers should have heads at all. Abraham Lincoln


+ 268 Whoever seeks to set one religion against another seeks to destroy all religion. Franklin D. Roosevelt


+ 263 Whoever does not visit Paris regularly will never really be elegant. - Honore de Balzac


+ 365 The most beautiful experience we can have is the mysterious. It is the fundamental emotion that stands at the cradle of true art and true science. Whoever does not know it and can no longer wonder, no longer marvel, is as good as dead, and his eyes are dimmed. It was the experience of mystery — even if mixed with fear — that engendered religion. A knowledge of the existence of something we cannot penetrate, our perceptions of the profoundest reason and the most radiant beauty, which only in their most primitive forms are accessible to our minds: it is this knowledge and this emotion that constitute true religiosity. In this sense, and only this sense, I am a deeply religious man. Albert Einstein


+ 295 But whoever has undergone the intense experience of successful advances made in this domain is moved by profound reverence for the rationality made manifest in existence. Albert Einstein


+ 296 Whoever undertakes to set himself up as a judge of Truth and Knowledge is shipwrecked by the laughter of the gods. Albert Einstein


+ 277 Whoever blasphemes against the Father will be forgiven, and whoever blasphemes against the Son will be forgiven, but whoever blasphemes against the Holy Spirit will not be forgiven either on earth or in heaven. Jesus


+ 319 Whoever cultivates the golden mean avoids both the poverty of a hovel and the envy of a palace. Horace, Odes


+ 287 Rabbi Levitas of Yavneh would say: Be very, very humble, for the hope of mortal man is worms. Rabbi Yochanan the son of Berokah would say: Whoever desecrates the Divine Name covertly, is punished in public. Regarding the desecration of the Name, the malicious and the merely negligent are one and the same. Pirkei Avot 4:4


+ 282 Rabbi Yossei would say: Whoever honors the Torah, is himself honored by the people; whoever degrades the Torah, is himself degraded by the people. Pirkei Avot 4:6


+ 277 Rabbi Jonathan would say: Whoever fulfills the Torah in poverty, will ultimately fulfill it in wealth; and whoever neglects the Torah in wealth, will ultimately neglect it in poverty. Pirkei Avot 4:9


+ 385 Whoever possesses the following three traits is of the disciples of our father Abraham; and whoever possesses the opposite three traits is of the disciples of the wicked Balaam. The disciples of our father Abraham have a good eye, a meek spirit and a humble soul. The disciples of the wicked Balaam have an evil eye, a haughty spirit and a gross soul. What is the difference between the disciples of our father Abraham and the disciples of the wicked Balaam? The disciples of our father Abraham benefit in this world and inherit the World To Come, and as is stated, "To bequeath to those who love Me there is, and their treasures I shall fill" (Proverbs 8:21). The disciples of the wicked Balaam inherit purgatory and descent into the pit of destruction, as is stated, "And You, G-d, shall cast them into the pit of destruction; bloody and deceitful men, they shall not attain half their days. And I shall trust in you" (ibid., 55:24). Pirkei Avot 5:19


+ 387 The sages expounded in the language of the Mishnah (blessed is He who chose them and their learning): Rabbi Meir would say: Whoever studies Torah for Torah's sake alone, merits many things; not only that, but [the creation of] the entire world is worthwhile for him alone. He is called friend, beloved, lover of God, lover of humanity, rejoicer of God, rejoicer of humanity. The Torah enclothes him with humility and awe; makes him fit to be righteous, pious, correct and faithful; distances him from sin and brings him close to merit. From him, people enjoy counsel and wisdom, understanding and power, as is stated (Proverbs 8:14): "Mine are counsel and wisdom, I am understanding, mine is power." The Torah grants him sovereignty, dominion, and jurisprudence. The Torah's secrets are revealed to him, and he becomes as an ever-increasing wellspring and as an unceasing river. He becomes modest, patient and forgiving of insults. The Torah uplifts him and makes him greater than all creations. Pirkei Avot 6:1


+ 325 Said Rabbi Joshua the son of Levi: Every day, an echo resounds from Mount Horeb (Sinai) proclaiming and saying: "Woe is to the creatures who insult the Torah." For one who does not occupy himself in Torah is considered an outcast, as is stated (Proverbs 11:22), "A golden nose-ring in the snout of a swine, a beautiful woman bereft of reason." And it says (Exodus 32:16): "And the tablets are the work of God, and the writing is God's writing, engraved on the tablets"; read not "engraved" (charut) but "liberty" (chairut) - for there is no free individual, except for he who occupies himself with the study of Torah. And whoever occupies himself with the study of Torah is elevated, as is stated (Number 21:19), "And from the gift to Nahaliel, and from Nahaliel to The Heights." Pirkei Avot 6:2


+ 236 Whoever is simple, let him turn in here. To the one devoid of sense, she says to him, Mishlei 9:4


+ 218 "Whoever is simple, let him turn in here, and whoever is devoid of sense," and she says to him, Mishlei 9:16


+ 254 Whoever accepts correction is on the way to life, but whoever ignores correction will lead others away from life. Mishlei 10:17


+ 200 Whoever hides hate is a liar. Whoever tells lies is a fool. Mishlei 10:18


+ 241 Whoever respects the Lord will have a long life, but the life of an evil person will be cut short. Mishlei 10:27


+ 254 Whoever guarantees to pay somebody else’s loan will suffer. It is safer to avoid such promises. Mishlei 11:15


+ 243 Whoever gives to others will get richer; those who help others will themselves be helped. Mishlei 11:25


+ 232 Whoever looks for good will find kindness, but whoever looks for evil will find trouble. Mishlei 11:27


+ 245 Whoever brings trouble to his family will be left with nothing but the wind. A fool will be a servant to the wise. Mishlei 11:29


+ 252 Wise children take their parents’ advice, but whoever makes fun of wisdom won’t listen to correction. Mishlei 13:1


+ 260 Those who are careful about what they say protect their lives, but whoever speaks without thinking will be ruined. Mishlei 13:3


+ 257 Whoever mistreats the poor insults their Maker, but whoever is kind to the needy honors God. Mishlei 14:31


+ 225 Whoever listens to what is taught will succeed, and whoever trusts the Lord will be happy. Mishlei 16:20


+ 231 Whoever mistreats the poor insults their Maker; whoever enjoys someone’s trouble will be punished. Mishlei 17:5


+ 263 Whoever forgives someone’s sin makes a friend, but gossiping about the sin breaks up friendships. Mishlei 17:9


+ 251 Whoever gives evil in return for good will always have trouble at home. Mishlei 17:13


+ 258 Whoever loves to argue loves to sin. Whoever brags a lot is asking for trouble. Mishlei 17:19


+ 265 Whoever ignores the poor when they cry for help will also cry for help and not be answered. Mishlei 21:13


+ 213 Whoever does not use good sense will end up among the dead. Mishlei 21:16


+ 283 Whoever loves pleasure will become poor; whoever loves wine and perfume will never be rich. Mishlei 21:17


+ 259 Whoever tries to live right and be loyal finds life, success, and honor. Mishlei 21:21


+ 267 Whoever loves pure thoughts and kind words will have even the king as a friend. Mishlei 22:11


+ 272 Whoever gets rich by mistreating the poor, and gives presents to the wealthy, will become poor. Mishlei 22:16


+ 209 Whoever makes evil plans will be known as a troublemaker. Mishlei 24:8


+ 235 Whoever hears it might shame you, and you might not ever be respected again. Mishlei 25:10


+ 233 Whoever digs a pit for others will fall into it. Whoever tries to roll a boulder down on others will be crushed by it. Mishlei 26:27


+ 238 Whoever tends a fig tree gets to eat its fruit, and whoever takes care of his master will receive honor. Mishlei 27:18


+ 263 Whoever robs father or mother and says, “It’s not wrong,” is just like someone who destroys things. Mishlei 28:24


+ 253 Whoever gives to the poor will have everything he needs, but the one who ignores the poor will receive many curses. Mishlei 28:27


+ 246 Whoever is stubborn after being corrected many times will suddenly be hurt beyond cure. Mishlei 29:1


+ 236 Whoever mourns for Jerusalem will be meritorious and will see its rejoicing and all who do not mourn for Jerusalem will not see it's rejoicing. Talmud, Taanit 30b


+ 261 Whoever did not see Jerusalem in its days of glory, never saw a beautiful city in their life. Talmud, Succah 51b


+ 264 Whoever loves silver will not be sated with silver, and he who loves a multitude without increase-this too is vanity. Kohelet 5:9


+ 261 For whoever is in the shade of wisdom is in the shade of money, and the advantage of knowledge is that wisdom gives life to its possessor. Kohelet 7:12


+ 282 And I find more bitter than death the woman whose heart is snares and nets, her hands are bonds; whoever is good in God's sight will escape from her, and a sinner will be taken by her. Kohelet 7:26


+ 249 Whoever keeps the commandment shall know no evil thing, and the heart of a wise man knows time and justice. Kohelet 8:5


+ 274 For whoever is joined to all the living has hope, for concerning a live dog it is said that he is better than a dead lion. Kohelet 9:4


+ 308 Don't take it all too seriously. If you want to live your life in a creative way, as an artist, you have to not look back too much. You have to be willing to take whatever you've done and whoever you were and throw them away. Steve Jobs — Playboy, 1985


+ 206 Whoever undertakes to set himself up as a judge of Truth and Knowledge is shipwrecked by the laughter of the Gods. Albert Einstein


+ 241 Behold, today You have banished me from the face of the earth, and I am to be hidden from Your face. I am to be restless and isolated in the world, and whoever finds me will kill me. Bereshit 4:14


+ 199 God said to him, Indeed! Whoever kills Cain will be punished seven times as much. God placed a mark on Cain so that whoever would find him would not kill him. Bereshit 4:15


+ 166 Whoever sheds the blood of man through man shall his blood be shed, for in the image of God He made man. Bereshit 9:6


+ 164 And Sarah said, God has made joy for me; whoever hears will rejoice over me. Bereshit 21:6


+ 248 And Abimelech commanded all the people, saying, Whoever touches this man or his wife shall be put to death. Bereshit 26:11


+ 167 For seven days you shall eat unleavened cakes, but on the preceding day you shall clear away all leaven from your houses, for whoever eats leaven from the first day until the seventh day that soul shall be cut off from Israel. Shemot 12:15


+ 170 For seven days, leavening shall not be found in your houses, for whoever eats leavening that soul shall be cut off from the community of Israel, both among the strangers and the native born of the land. Shemot 12:19


+ 137 And they measured it with an omer, and whoever gathered much did not have more, and whoever gathered little did not have less; each one according to his eating capacity, they gathered. Shemot 16:18


+ 143 And you shall set boundaries for the people around, saying, Beware of ascending the mountain or touching its edge; whoever touches the mountain shall surely be put to death. Shemot 19:12


+ 116 And whoever kidnaps a man, and he is found in his possession, shall surely be put to death. Shemot 21:16


+ 172 For any sinful word, for a bull, for a donkey, for a lamb, for a garment, for any lost article, concerning which he will say that this is it, the pleas of both parties shall come to the judges, and whoever the judges declare guilty shall pay twofold to his neighbor. Shemot 22:8


+ 128 Whoever lies carnally with an animal shall surely be put to death. Shemot 22:18


+ 127 And to the elders he said, Wait for us here until we return to you, and here Aaron and Hur are with you; whoever has a case, let him go to them. Shemot 24:14


+ 122 Therefore, keep the Sabbath, for it is a sacred thing for you. Those who desecrate it shall be put to death, for whoever performs work on it, that soul will be cut off from the midst of its people. Shemot 31:14


+ 147 Six days work may be done, but on the seventh day is a Sabbath of complete rest, holy to the Lord; whoever performs work on the Sabbath day shall be put to death. Shemot 31:15


+ 142 So Moses stood in the gate of the camp and said: Whoever is for the Lord, let him come to me! And all the sons of Levi gathered around him. Shemot 32:26


+ 120 And the Lord said to Moses: Whoever has sinned against Me, him I will erase from My book! Shemot 32:33


+ 131 Six days work may be done, but on the seventh day you shall have sanctity, a day of complete rest to the Lord; whoever performs work thereon on this day shall be put to death. Shemot 35:2


+ 122 And whoever lies down in the house, shall immerse his garments, and whoever eats in the house, shall immerse his garments. Vayikra 14:47


+ 128 And whoever touches anything what will be under him, becomes unclean until evening. And whoever lifts them up shall immerse his garments and immerse himself in water, and he shall remain unclean until evening. Vayikra 15:10


+ 111 If a woman has a discharge, her flesh discharging blood, she shall remain in her state of menstrual separation for seven days, and whoever touches her shall become unclean until evening. Vayikra 15:19


+ 120 And whoever eats it shall bear his sin, because he has profaned what is holy to the Lord, and that person shall be cut off from his people. Vayikra 19:8


+ 84 Whoever comes the closest to the Mishkan of the Lord dies! Have we been consigned to die? Bamidbar 17:28


+ 107 Whoever touches the corpse of a human soul which dies, and he does not cleanse himself, he has defiled the Mishkan of the Lord, and that soul shall be cut off from Israel. For the sprinkling water was not sprinkled on him, so he remains unclean, and his uncleanness remains upon him. Bamidbar 19:13


+ 85 The Lord said to Moses, Make yourself a serpent and put it on a pole, and let whoever is bitten look at it and live. Bamidbar 21:8


+ 91 And you, encamp outside the camp for seven days; whoever killed a person or who touched a corpse shall cleanse himself on the third and seventh day, both you and your captives. Bamidbar 31:19


+ 96 Whoever namely the blood avenger kills a person, based on the testimony of witnesses, he shall slay the murderer. A single witness may not testify against a person so that he should die. Bamidbar 35:30


+ 93 For whoever does these things is an abomination to the Lord, and because of these abominations, the Lord, your God is driving them out from before you. Devarim 18:12


+ 106 And it will be, that whoever does not hearken to My words that he speaks in My name, I will exact it of him. Devarim 18:19


+ 115 And this is the case of the killer who will flee there, so that he may live: Whoever strikes his fellow to death unintentionally, whom he did not hate in times past. Devarim 19:4


+ 96 A man's attire shall not be on a woman, nor may a man wear a woman's garment because whoever does these things is an abomination to the Lord, your God. Devarim 22:5


+ 85 For whoever does these things, whoever perpetrates such injustice, is an abomination to the Lord, your God. Devarim 25:16


+ 96 Whoever is happy will make others happy too. Anne Frank


+ 88 A purpose of human life, no matter who is controlling it, is to love whoever is around to be loved. Kurt Vonnegut


+ 119 Whoever destroys a soul, it is considered as if he destroyed an entire world. And whoever saves a life, it is considered as if he saved an entire world. The Talmud


+ 117 Torah for its Own Sake

What is the essence of learning Torah for its own sake?

In spiritual teachings, this is self-understood. Such teachings are openly concerned with coming close to God and elevation in sanctity. We are uplifted by these teachings.

But what about Torah texts on practical matters?

We must understand that these are all branches and garments of the light of divine honesty and justice. Within their details, we may find the divine soul of the perfection of the world: in life, in physicality and in spirit, in community and in the individual. Once we realize this, light gleams and descends into every detail. Once the feeling of our inner heart and mind is dedicated to the divine and inclusive illumination hidden in the multitude of these practical teachings, we come to an inner revelation within every detail, which shines in accordance with the capability of our individual spirit.

At times, our thought broadens and takes such clear form that we may even express and explicate the spark of divine light that we have understood in some of those details. And in this elevated state, we uplift all the details.

At other times, the matter is revealed only as a subtle glimmer in the chambers of our heart. Even then, however, this lifts our soul to an elevated state, through which all of life is rarified.

In regard to this latter manifestation, our sages stated: “Whoever learns Torah for its own sake merits many things.” And regarding the former inclusive illumination, they added: “And not only that, but the whole world is considered worthwhile for his sake.”

Orot Hatorah 2:2


+ 146 The Plain of Halachah and Aggadah

When we begin to take steps upon the plain of halachah and aggadah, a multitude beyond number of unions and harmonies beyond number is drawn out. The universes of heaven and earth, humanity of the flesh and humanity of ideas, with all the wealth hidden in each of them, are then unified. They bring each other to the wished?for action that leads toward complete growth and perfection.

This connection is nothing less than the revelation of the unity that had been hidden within them from the very beginning.

Whoever has not tasted the flavor of halachah has not tasted the flavor of Torah. And whoever has not tasted the flavor of aggadah has not tasted the flavor of­­­­­­­­­­­­­­­­­­­­ fear of sin.

Torah and fear of sin must always accompany one another. The service of Torah learning must be methodically revealed, in an active form, upon this unifying basis—one whose results are very great.

In truth, aggadah always contains a halachic essence. Similarly, halachah contains an inner agaddic content. In the main, the content of aggadah is found in the qualitative form of halachah. And the content of halachah is found in the quantitative form of aggadah. Even without any particular search or awareness, when we learn halachah, we are touched by its hidden content of aggadah; and, when we learn aggadah, we are touched by the pulse of halachah that is folded into the content of the aggadah.

However, not everyone has a properly keen awareness of these two streams—each of which is constantly filled with the content of the other. An alienation between these worlds, which are in essence so joined and twinned together, leads to an unhealthy separation in the nature of deep study and its broadening. It constricts these two areas—halachic and the aggadic—to a narrow arena.

We must clearly bring forth the meeting of these two forces in a rectified form, when each will make the other_s content exceedingly fragrant. Each will profoundly aid the other to bring forth its details and to shine a more brilliant light upon its own general appearance and upon the depth of its own internal logic and what that embraces. The scent of aggadah must make halachah fragrant, in a measure that is well?reasoned and fitting. And aggadah must be given its worth within a framework, with set laws and a clear, defined logic—like the form of a strengthened halachah. With this, the power and freshness of both will be multiplied.

The need that brought the masters of pilpul in previous generations to at times attempt to integrate aggadah and halachah welled forth from this demand for a unification of these forces, which so much act in unison.

We are already called upon to gather together talents and knowledge in order to clarify our learning and all the paths of our lives. In particular, the essence of halachic learning must be broad, composed of the various approaches of the early and later authorities who have grown to be so many over the generations—we very much need that depth and breadth. And we must approach with complete breadth the unity of the contents of halachah and aggadah—which includes the categories of logic and history, ethics and faith, feeling and civility.

And resting upon all of them is a pure phenomenon, one soaked with the dew of the life of the totality of the light of Torah, ready to rest like a beautiful ornament upon all those who learn Torah for its own sake, giving them a special sensitivity and satisfaction of the heart?inspiring joy of Torah.

Orot Hakodesh I, pp. 26?27


+ 93 Whoever is happy will make others happy too. Anne Frank