Yes, the painting is based on a popular picture of the Chofetz Chaim, which can be seen in The Schwadron Collection of the National Library of Israel (Jerusalem). The archive lists the picture as following:
A photo portrait of Rabbi Israel Meir Cohen ("Chafetz Chaim"): printed
silver, black and white, 7X12 cm. Portfolio also includes a copy of
I have heard the same rumour. I found the following by Rav Aviner. He was asked that whether the Kiddush cup of the Chafetz Chaim was like the measurement of Ha-Rav Chaim Naeh and not like that of the Chazon Ish.
His answer was
This is brought by Ha-Rav Moshe Karp as testified by the Chafetz
Chaim's grandson, Ha-Rav Hillel Zacks, the Rav of the ...
I went to a Chafetz Chaim Yeshiva and here are the basic Hashkafot (to my understanding):
Gadlus HaAdom- meaning that the person has a lot of potential and should have self respect for themselves by dressing nicely.
The high school system has a very long day to prepare the students for the long day of Bet Midrash (the Yeshiva expects kids to go to Bet ...
The Chofetz Chaim sighed deeply and said, "I too am a person who makes
mistakes. You know that I sell my books. Sometimes the binder
misplaces a page, or a page might be missing or have unclear print.
Even though I am careful to check every book before it is sold, there
R. Yitzchak Yosef in Yalkut Yosef Mo'adim 406:17 rules that if one spoke Leshon Hara about his fellow, and the victim is unaware of this, he should not explicitly confess his sin to the victim, but instead should seek forgiveness from him in a general manner.
In the footnote, he notes that this ruling follows the opinion of R. S Z Auerbach (who himself ...
Re: question 1. The Sefer Ha-Chinuch is addressing the prohibition of לא תתורו, which means (in a translated version of the Rambam's words) "We should not turn our minds to these matters, think about them, or be drawn after the thoughts of our hearts." Therefore, the Sefer Ha-Chinuch states that thinking about such ideas may lead to heresy--because even ...
This is likely their source (Ahavat Chessed, sec. hatimat ha'sefer):
דידוע דחיוב צדקה וחסד תלוי לפי המקבל ולפי הנותן... בימים הראשונים שהאדם היה מצמצם הנהגת מחיתו מאד, ולא היה מוציא שום דבר על איזה ענין יתר, כי אם על הכרחיות, היה די במעט המעות שהכין לצדקה וחסד לצאת ידי המצוה על פי הדחק; מה שאין כן כהיום, שמצוי, בעונותינו הרבים, שהרבה והרבה מהמעות הולכין ...
Rabbi Daniel Neustadt says the following in note 3 of Weekly Halacha
Several sources report that the Chafetz Chayim eventually changed his
ruling and exempted cooked fruits served as dessert from a blessing;
see Orchos Rabbeinu 66 and Vezos ha-Berachah, pg. 78. [Others dispute
that the Chafetz Chayim changed his ruling.] Reportedly, Harav A.
He says it in Sefer Shmiras HaLashon (Shaar HaTorah ch. 10) here and here:
ידוע מש"כ בס"ח דמצוה שאין לה דורשין היא כמת מצוה
He goes on to discuss the general importance of meis mitzvah, but I dont see him writing explicitly that it carries greater reward.
This isn't saying exactly what you've quoted, but it comes very close:
ניסיון אחר ניסיון וגידולין אחר גידולין בשביל לנסותן בעולם, בשביל לגדלן בעולם
The midrash (Beraishis Rabba 55:1) is playing on the word נסה, which means test, but sounds like נס, which means to 'raise up'. Thus, the midrash states that Avraham was being tested in order to be raised up....