Through zeal knowledge is gotten, through lack of zeal knowledge is lost; let a man who knows this double path of gain and loss thus place himself that knowledge may grow.
Prefer a loss to a dishonest gain; the one brings pain at the moment, the other for all time.
Time is given us that we may take care for eternity; and eternity will not be too long to regret the loss of our time if we have misspent it.
To complain that life has no joys while there is a single creature whom we can relieve by our bounty, assist by our counsels or enliven by our presence, is to lament the loss of that which we possess, and is just as irrational as to die of thirst with the cup in our hands.
A small minority are enabled... to find happiness along the path of love; but far-reaching mental transformations of the erotic function are necessary before this is possible. These people make themselves independent of their object’s acquiescence by transferring the main value from the fact of being loved to their own act of loving; they protect themselves against loss of it by attaching their love not to individual objects but to all men equally, and they avoid the uncertainties and disappointments of genital love by turning away from its sexual aim and modifying the instinct which they induce in themselves by this process - an unchangeable, undeviating, tender attitude - has little superficial likeness to the stormy vicissitudes of genital love, from which it is nevertheless derived.
What can be the aim of withholding from children, or let us say from young people, this information about the sexual life of human beings? Is it a fear of arousing interest in such matters prematurely, before it spontaneously stirs in them? Is it a hope of retarding by concealment of this kind the development of the sexual instinct in general, until such time as it can find its way into the only channels open to it in the civilized social order? Is it supposed that children would show no interest or understanding for the facts and riddles of sexual life if they were not prompted to do so by outside influence? Is it regarded as possible that the knowledge withheld from them will not reach them in other ways? Or is it genuinely and seriously intended that later on they should consider everything connected with sex as something despicable and abhorrent from which their parents and teachers wish to keep them apart as long as possible? I am really at a loss so say which of these can be the motive for the customary concealment from children of everything connected with sex. I only know that these arguments are one and all equally foolish, and that I find it difficult to pay them the compliment of serious refutation.
What is called affluence - the consequence of the type of rapid economic development which occurred from about the middle of the nineteenth century - is in a real sense an abundance not just of serious problems which machines cannot solve, but of hopeless poverty: the physical insecurity, personal unhappiness, the intensified morality, the sense of being dwarfed by vast and uncontrollable physical, mechanical and corporate structures, the hatred and contempt of other peoples, the lack of opportunity for contemplation, the loss of community life.
Feelings of envy are based on illusions. What actual loss do you have if someone else has more money and receives more honor than you?
The greatest hazard of all, losing one’s self, can occur very quietly in the world, as if it were nothing at all. No other loss can occur so quietly; any other loss - an arm, a leg, five dollars, a wife, etc. - is sure to be noticed.
When pride and presumption walk before, shame and loss follow very closely.
Envy comes from foolishness and a lack of understanding. When you are envious of someone, you do not gain anything and o not cause a loss to the person you envy. The only person who loses out is you. There are some people whose foolishness is so strong that whenever they see someone else they know have some good fortune, they feel pain and suffering They are so pained by what others have they derive no pleasure from what they themselves possess.
No man profits but by the loss of others.
By analyzing your worries, you will become aware that all worry is useless. Worries fall into two categories: worrying about the past and worrying about the future. As regards to the past, worry will not change the situation. You are compounding your suffering or loss by your present worrying. If you are worrying about something that might happen in the future, do what you can to protect yourself and prevent a loss. If there is nothing you can do, all your worrying will make no difference. So why waste your present moments worrying?
Mankind never loses any good thing, physical, intellectual, or moral, till it finds a better, and then the loss is a gain. No steps backward, is the rule of human history. What is gained by one man is invested in all men, and is a permanent investment for all time.
Solitude and company may be allowed to take their turns: the one creates in us the love of mankind, the other that of ourselves; solitude relieves us when we are sick of company, and conversation when we are weary of being alone, so that the one cures the other. There is no man so miserable as he that is at a loss how to use his time.
The greatest loss of time is delay and expectation, which depend upon the future. We let go of the present, which we have in our power, and look forward to that which depends upon chance, and so relinquish a certainty for an uncertainty.
An overemphasis on temporal security is a compensation for a loss of the sense of eternal security.
The principal reason for sex deification is loss of belief in God. Once men lose God, they lose the purpose of life; and when the purpose of living is forgotten, the universe becomes meaningless. Man then tries to forget his emptiness in the intensity of a momentary experience.
If there is an evil in this world, it is sorrow and heaviness of heart. The loss of goods, of healthy, of coronets and mitres, is only evil as they occasion sorrow; take that out, the rest is fancy, and dwelleth only in the head of man.
The physical loss is not sufficient for mourning. Purely on a physical level what would a person gain if he lived many more years? What is the ultimate gain in devouring hundreds more chickens and thousands more loaves of bread? What is the overall difference if the deceased left all this to others? The Torah obligates us to mourn to emphasize the loss of the true value of life; which is the spiritual elevation a person could have gained if he were still alive. The Almighty placed him on this earth for this purpose. The person’s death should remind the mourners to fill their lives with the spiritual growth that they are capable of.