Hi,
I'm not sure if this is the right place to write dumb question's (first time writing...yikes..) i just thought so because it's torah approach column.

I'm sure i'm not the the first one to ask but i'll go ahead anyway.

For starters...

1.I've heard and read/learned multiple times (forgot the מקורות at the moment) that at the end when moshiach comes, moshiach will be מתקן every single jew  even the lowest of the lowest. R' tzudik writes that even אותו האיש will come to his תיקן. 
If so that everyone will come to his שלימות התיקון why work so hard? just live life and at the end it will be great anyway, no? and if you'll tell me that it wont be that great, then your סותר the tzadikum mentioned above?

2. Whats the point of the battle of life? - if you'll tell me "so it shouldn't be נהמא דכסיפא", then please explain - 1) he who created all the matter and all the ways our mind think and our hearts feel, he could create the mind in a way that you shouldn't be ashamed, 2) it's still כסיפא, because חז"ל say the reward of one mitzvah is more then the entire world (imagine all lust of all mankind in one person one second). It's like saying "please pour me a cup of water and i'll pay you a billion dollars" does that make any better???

Might be your right, I don't know. But i thought to add to your answer. 
But before i write it I want to share something else (a little related about the above question). - It's that we can't really know how Hashem calculates שכר ועונש.  1. That's for sure that there is  שכר ועונש. As the Rambam writes in one of the 13 principles of faith that every jew has to believe in, otherwise he has the din of a כופר. And as the gemara say's כל האומר הקב"ה ותרן יוותרו מעיו, and many more sayings scatered all over chazal.

2.  עונש in heaven is not a punishment, it's a תוצאה of what you did. Meaning - Anology: If someones let's say makes a nice parnassah of million $ per year through a big supermarket that he own's, and that's the only income he has. One day he goes and burns down his supermarket for the fun of it. Now he is poor and does not have a single penny to his name. This that he is now poor is not a punishment, it's a תוצאה of his deed that he did. 
Same thing in heaven, when you sin and make dirty your נשמה you can't get your שכר because you are not able to. It's like let's say they want to give you a mansion for your reward, but through your bad deeds made your eyes of your נשמה blind, so what pleasure will you have from the mansion if your blind. They'll first need to go heel (gehenoim or the alike) your eyes in advance in order you should be able to enjoy your mansion.

3. The רמ"ק in תומר דבורה writes that hashem doesn't calculate let's say you did 10 מצוות and 5 עבירות so it's 10-5=5 and you'll only get rewarded for 5. He will give you עונש  for the 5  עבירות  and he will pay you in full for the 10 מצוות..

4.The tzadikum write that it's worth coming down to this world for 70 years only to do 1 mitzvah, and even the biggest angle in heaven would give everything up to be able to do one mitzvah. (I am assuming even if you sin all the rest of the time, because what the  רמ"ק mentioned in # 3 writes)

5. שכר is calculated according the circumstances. Meaning - for example there is this story in the gemara that אביי saw in his dream that in the world to come he will sit next to a certain man from a certain town. He woke up the next day and traveled to the town to see what a big tzadik that man is. He asked around until he met him. After talking to him he found out that this guy is a push*ter yid no big masmid or tzadik, but he has elderly parents who need to be taken care of, and all day he is busy with them.If you think a little, it's mind boggling?! The big holy אמורא  אביי would sit next to that guy. But the commentary's explain, that yes! he will sit next to  אביי, because everyone has their nisoyon and their shlichos on this world, and if you fulfill it it's the same avodah of the big tzadik.Sometimes a shmiras anayim/bris nisoyon to over come for one guy might be equivalent like for a different guy learning 18 hours non stop!! We don't know how to measure these things, only the one above that know's whats going on in our hearts and mind, and he knows our weakness, only he could know and measure it.

6. The Ramban in shar hagmil writes that one second in gehenoim is more pain than 70 years pain of יסורי איוב and מדה טובה מרובה that one second in gan eden is more pleasure than all pleasure's from this whole entire world combined.

7. Every little thing is calculated in heaven. The Zohar writes that even every little thought (good or bad) is kept in heaven. There is this famous story about 2 women who went to collect together for tzedukah. They made up between themselves that whoever dies first would come tell the other one what goes on in heaven. When the first one died she came to her friend and told her, that she can't explain how it works in heaven since she wont be able to grasp it while on this world. But one thing she could tell her, that one day when they went around collecting they were looking for a certain house on a street, and she pointed her finger to show where the house is. The שכר she got just for pointing her finger is something she won't be able to imagine.

Now going back to the above answer - I don't know but maybe as you said, everyone is going to get to their tikun - thats to clean them from their sins, but reward is according how many good deeds you have (like mentioned in #3).

Well said. There's a lot we can learn from this. Thank you.

Check out this ebook: https://guardyoureyes.com/ebooks/item/the-battle-of-the-generation. You'll like it. Especially see Chapters 22-23 and 33 which discuss related points and how to have the right attitude.

Hatzlocha!

Thanx Captain!

I would like to add a different answer with a little different approach for the question asked above,  about why we should work hard if everything will come to it's tikun anyway.

That it might be that you'll come to your tikun, doesn't mean that it will only fix your sins and rewards will only be given for the good deeds you did (like mentioned in previous answer),

It might be, that hashem loves us so much that he'll force us to have merits in order to take reward. Meaning - that let's he wants you to have another 100 LBS of merits, he will wait for you to get it by yourself and in an easier and happy way. But if he see's that for some reason you don't, then let's say he'll send you pain and take away your money, or in an other way like making you hit rock bottom so you should want to do tshuvah (and then everything could turn over to mitzvoshttps://mail.google.com/mail/e/1f601) so you should have more merits in the world to come (through the pain you went through on this world), so not only will it take away your sins, it will also add merits to your account (and he does it out of love, because he knows the truth that it's worth suffering in this world in order to take reward in the world to come). Bottom line: he'll force and push you by all means, good or bad in order you should come to your place that's designated for you to come.

I would also like to add to the question asked above about נהמא דכסיפא , that - it's still כסיפא since the reward is like paying Billion dollars for pouring a cup of water?!

It might make a bit easier if you think that the opposite is also true. Meaning that if you'll spill a cup water on the floor, then you'll go to jail for lifetime (since chazal tell us about the punishment for a small sin is more than 70 years the pain of איוב). It just makes it a bit more even https://mail.google.com/mail/e/1f604!

I saw that Wornbattle has some type of conecction to R' Tzvi Meir (im not sure if Slbernberg or Morganstien or a different one), but i would like to share with my fellow gye friends a nice vort i saw from R" Tzvi Meir silbernberg. I think it will give some more depth to what r' Battleworn wrote in the beginning of this thread (especially for letters E,K and the alike),

(it is probably scattered over this site explained in different way's, but אין בית מדרש בלא חידוש...)

He said that there is this famous story about the big Tana R' Akivah, that when he was still a sheppered he once saw water dripping on a rock, and after years of dripping it managed to make a hole in the rock. He made the calculation that if after so many years and trying water could make a hole in a rock, then so could the torah make a hole in his heart and it will start flowing in.

Regularly when you hear this story פשוט פשט is, that you have to continue trying until in the end you will succeed. But he explained that the seforim write that R' Akivah saw something else, he made a calculation that why did the millionth drop manage to make a whole and the first drop did not? both drops are the same small and the same weak for the stone!? So he came to the collusion that it must be that the hole started already by the first drop, and it made some type of crack already by the first drop, and every drop added on until at the end, after million drops adding some sort of crack, only then did it become a hole.

So he said the same is with avodas hashem , hashem let's say gives for someone the nisoyon of shmiras enayim (in order to give him reward when he over comes it), and he also write for every one how many times he will have to try (read) and fall until he will be able to overcome his nisoyon. So let's say he wrote for someone in order to overcome the nisoyon  he'll have to try and fall 1,000 times. Now every time this guy tries and falls (beside the reward he gets for every second of trying and for retrying again after the fall) it's not like - "ok, i tried and i fell, but next time i'll try harder and i'll succeed". פשט is - that this trying and falling made you closer to your goal of succeeding, and without this try and fall you would not be able to succeed, hashem wanted you to try and fall and then pick yourself up and try again, and only after trying 1,000 times will you succeed. So the fall is not a fall! it's a step closer to your goal! because you must fall in order to succeed.

Now obviously you could ask, if he wanted me to fall and without it i wouldn't be able to succeed, why will i get punished for the fall? it's not my fault? this touches the famous question about ידועה and בחירה,  that will have to be discussed a different time.

Peretz who was born from a pregnancy which was inappropriate, nevertheless Poratz, he pushed through. The energy of Moshiach is that you have to be able to push through challenges. Peretz pushed through starting off when he was in a situation with being born with things stacked against him, with difficulty and he pushed through and he made himself into a great person. So too, the people said to Rus and Boaz, even though their marriage was somewhat questionable, with Moavi V'lo Moavis, the whole way the marriage came about, people might question. ( יִ יהִו .through push should child the) בֵיתְּך כְּבֵית פֶׂרֶׂץ We have a rule Ze L'umas Zeh Asa Elokim, when G-d gives someone a difficulty that makes Avodas Hashem more difficult, the flipside is that when he is Poratz Peretz, when he pushes through, it comes with a tremendous Beracha. If you look in the Chofetz Chaim Al Hatorah in this week's Parsha it is extraordinary. He points out that Moshiach comes from many of these types of marriages or births and pregnancies. Moshiach comes from Peretz, Yehuda, from Dovid and Basheva. Moshiach comes from a series of unlikely events. It comes from Lot and his daughters. Moshiach comes from that. Incredible!
This is because sometimes the greatness comes from not when it is given to you on a silver platter but when you are able to push through the way the Chofetz Chaim says sort of through hiding , being able to hide from the Satan

DavidT wrote on 23 Dec 2019 14:53:

....thank you dovidt as usual very profound and gives a lot of chizuk. Our downfalls and the fact we try to get up again and again can bring the geula. Its really unbelieveable.

Mark18 wrote on 23 Dec 2019 15:34:

If I may correct you "Our downfalls and the fact we try to get up again and again can WILL bring the geula."

DavidT wrote:

.... I fully accept your correction. You are 100% on target.

Chanukkah has been a beacon of light for the Jewish people throughout the generations. In one historic era after another, we have drawn on its light to rededicate and renew ourselves, to rise up from imposing physical and spiritual challenges and infuse ourselves with renewed inspiration and strength. The remarkable thing about Jewish history is, simply put, that we are still here. We have stood the test of time. No other nation has survived under such difficult circumstances; no other nation has endured such dispersion, with its value system and its identity and its vision for the future intact. The energy of re-dedication and renewal has powered the Jewish people through history.

And the light and energy of Chanukkah is there for us to draw on in our personal lives. Each one of us goes through times when we start to lose our way, when we feel flat and uninspired, and disconnected from the light of Torah.

Contained in Chanukkah is the power to bounce back, to refresh and reinvigorate ourselves, and our connection to God and His Torah.

Rav Avigdor Miller on Outsmarting the Yetzer Ha’rah

Q:
Should we ignore the yetzer ha’rah or should we look to outsmart him?

A:
The yetzer ha’rah, you have to know, is able to wage war on all fronts. You can’t ignore the yetzer harah; it’s impossible! But what you can do is to put your mind on what’s important. That’s not called ignoring. Like the Rambam says, a man who has Torah in his mind, he’s not as vulnerable to the foolishness of the yetzer ha’rah as a man with an empty head is. A man with an empty head, he’s the one who is easy pickings for the yetzer ha’rah.

When your mind is full of Torah and idealism it’s a different thing altogether. You’re walking down the avenue thinking about the chesed Hashem in the briyah, you’re thinking about the Avos and the Imahos, about yetzias Mitzrayim– there’s so much to fill your mind with. And once your mind is filled, there’s no room for the foolishness of the yetzer ha’rah.

But just ignoring it? No, there’s no such thing. But by going ahead and filling your head with what’s right, that kind of ignoring, absolutely you should do. That’s the real way to fight the milchama against the yetzer ha’rah! You fill your mind with ideals, with mussar, with yiras shamayim. You fill your mind with what it means to be an ish shaleim, even in lomdus.

A man who’s anxious for lomdus, he’s not thinking about the foolishness of the ליידיגייער, the empty fellow, who has nothing to think about and therefore all the foolishness of the world, enter his head. What is this thing that’s so enticing? There’s nothing to it! It’s only imagination, nothing but dimyonos, nothing but imagination. But if you have an empty head, then nature abhors a vacuum, and your head will fill up very quickly with all the foolish dimyonos of this world.

The most famous Ramban is in Parshas Bo...

The Ramban (Nachmanides, 1194-1270) 13:16 discusses why so many of the mitzvos (commandments) serve to remind us of the Exodus from Egypt. He cites verses 8:18, “So you shall know that I am Hashem in the midst of the land,” and 9:29, “So you shall know that the world belongs to Hashem,” explaining that the purpose of the miracles was to show that there is an omnipotent G-d who created the world and He continues to control everything that goes on. When Hashem comes and turns the Nile River to blood, covers the land with frogs, turns the dirt to lice and so on, we see clearly that there is a Supreme Power controlling world events. So each time we do a commandment in remembrance of the Exodus, we remember these basic tenets of faith: one, that there is a G-d who controls the world and two, that He continues to control everything that happens here. With this understanding, we can answer our original question, why we needed the miracles to begin with. The purpose of the Exodus experience was not merely to take us out of Egypt but to teach us these tenets of our faith.

The Ramban continues with an extremely profound statement. “From the open miracles one comes to recognize the hidden miracles, and this is the basis of the entire Torah.” What does this mean? Which hidden miracles are the Ramban referring to and how do we see them through the open miracles? And why is this the basis for the Torah?

Says the Ramban, the purpose of open miracles is to get us to think about what is going on. How does this happen? The Nile River turns to blood, which makes us think about and appreciate water. What is water made out of? Two gasses, hydrogen and oxygen. Somehow these two gasses turn into a liquid which is needed for all of us to survive.

One of the plagues was darkness. What makes the world light? The sun. The sun is in the perfect position to keep the universe at a habitable temperature. A little closer and we’d all be fried. A little further and we would freeze. The sun’s rays give us vitamin D, give plants nutrients to grow and so on.

This is what the Ramban means when he says that from the open miracles we come to recognize the hidden miracles- i.e., the wonders of nature. And this is what the Chovos Halevavos means when he says we must contemplate the workings of nature to see the goodness of Hashem to us, that He designed a world that is pleasant for us to live in. The more you study each aspect of “nature”- how the body works, our ecosystem, etc.- the more we see how good Hashem is to us.

And perhaps this is what the Ramban means when he says, “this is the basis of the Torah.” That is, to recognize that Hashem created the world to be good to mankind. And once you understand that, then we perceive the Torah in a different light. The Torah is not a list of dos and don’ts and G-d trying to trip us up. The Torah is teaching us how to utilize the world in the best way possible, how to maximize our experience here by coming close to and developing a relationship with Hashem and by earning a share in the World to Come. The basis of the Torah and the service of Hashem is to understand that we are the ones benefiting from it. G-d is not telling us what to do because He is a control freak or evil dictator. He’s just looking out for our best interest.