The Gemara says that a person coming to a self-realization about his actions or attitudes is more powerful than his coming to that understanding after being punished.
The Be'er Moshe (וירא א' ג') explains that inspiration in the heart that comes from ones self is much more desirable than inspiration that comes after suffering. It will last longer as well. One who is inspired through suffering may lose that inspiration once the suffering ends, but one who is self inspired will find that it remains as it is not dependent on any external forces.
Rav Kook says that a person is not educated through being hit but by softness. The true יראה is awe of what is above which emanates from love. Until recently pedagogues did not understand this and preferred the rod until experience has shown them the wisdom of the words of Chazal.
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And something I typed up a while back:
So much ink (virtual or otherwise) is spilled debating the veracity and propriety of inventing (being מחדש, in Yeshivish terminology) new pathways in Torah. It can often be difficult to know what is truly right and wrong and if, as according to the Chasam Sofer (but not really), it is forbidden to "invent" anything new within Torah. It was therefore a breath of fresh air to see a comment by Rav Tzvi Eilimelch of Dinov, usually referred to as the B'nai Ysoschar, in his commentary on Meseches Berachos.
The Gemara (Berachos 7b) mentions that when Daniel prayed he invoked the merit of Avrohom who was the first person who referred to God as Adon, Master. Rav Tzvi Elimelch comments that we see from this that it is a great merit for a person who invents with his mind (מוליד בשכלו) something new, a new concept within Torah and Mitzvos. After all, we see that Daniel based his prayer on the merit of Avrohom who invented the idea of calling Hashem Adon. He did not invoke the merit of Avrohom's withstanding ten tests.
The Be'er Moshe (וירא א' ג') explains that inspiration in the heart that comes from ones self is much more desirable than inspiration that comes after suffering. It will last longer as well. One who is inspired through suffering may lose that inspiration once the suffering ends, but one who is self inspired will find that it remains as it is not dependent on any external forces.Rav Kook says that a person is not educated through being hit but by softness. The true יראה is awe of what is above which emanates from love. Until recently pedagogues did not understand this and preferred the rod until experience has shown them the wisdom of the words of Chazal.
******************************************************************************
And something I typed up a while back:
So much ink (virtual or otherwise) is spilled debating the veracity and propriety of inventing (being מחדש, in Yeshivish terminology) new pathways in Torah. It can often be difficult to know what is truly right and wrong and if, as according to the Chasam Sofer (but not really), it is forbidden to "invent" anything new within Torah. It was therefore a breath of fresh air to see a comment by Rav Tzvi Eilimelch of Dinov, usually referred to as the B'nai Ysoschar, in his commentary on Meseches Berachos.
The Gemara (Berachos 7b) mentions that when Daniel prayed he invoked the merit of Avrohom who was the first person who referred to God as Adon, Master. Rav Tzvi Elimelch comments that we see from this that it is a great merit for a person who invents with his mind (מוליד בשכלו) something new, a new concept within Torah and Mitzvos. After all, we see that Daniel based his prayer on the merit of Avrohom who invented the idea of calling Hashem Adon. He did not invoke the merit of Avrohom's withstanding ten tests.
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