From philosophical books etc. he told us many times and absolutely forbade us to even look at them at all. He elaborated on the severity of this prohibition because these books confuse one's religious views with alien views that do not agree at all with the views of our Holy Torah. [The authors of these philosophical books] also do not believe in demons whereas all the words of the Talmudic Sages say the opposite. Specifically, now that we've merited the [revelation of] the Zohar, the books of the Arizal and the Baal Shem Tov of blessed memory and similar works which are all established on Ruach Hakodesh and inspire a person very much in worship of God one who wishes to have pity on himself will distance himself greatly from the philosophy books that some of the authorities of old wrote such as certain commentaries printed in the Mikraot Gedolot which investigate things philosophically and similar things which need not be specified. He said also that one shouldn't study the book Akedat Yitzchak. He said this despite the fact that the book is [philosophically] kosher on the grounds that he brings the words and questions of the philosophers. So too the [first chapter of]Chovot Halevavot [entitled] The Gate of Unity, The Book of Principles [Sefer Haikarim] and Maimonides's Treatise on Logic and Guide for the Perplexed. All other similar works are all absolutely forbidden to learn because they damage and confuse the holy faith. Praiseworthy is he who knows nothing of them and walks in simple uprightness for [philosophical speculation] is not the portion of Jacob etc. and he said that according to their small words the Holy one-blessed be he cannot change the creation even a little even a fly etc. All this is confusion engendered by the views of their wisdom [i.e by the views of the philosophers.] He said furthermore that it is written furthermore in their books, "Can God make a triangle a square?" Our Rebbe of blessed memory said, "I believe that God, blessed be he, can indeed make a triangle a square because the ways of God are hidden." He already explained this many times yet failed it necessary to emphasize and reteach this warning so many times due to the severity of the prohibition of this stumbling block relating to our holy faith. Our Rebbe would repeat this warning endlessly. Everytime he spoke from these books he emphasized repeatedly the absolute prohibition to learn these books of philosophy. He cautioned us to distance ourselves very much from them and not to even look into them at all. It needn't even be said that one must definitely distance oneself from the compositions of our latter-day philosophers if one wishes to save his soul from the well of destruction so his entire world isn't absolutely destroyed, God forbid. Our Rebbe, of blessed memory, was wont to praise God for sending us the faithful one of his house, our master Moses of blessed memory, who took us out of confusion and gave us the Torah and commanded us to believe in God without any philosophical inquiry and to fulfill all the words of the Torah and their commandments in their simple sense. Praiseworthy is he who walks in simplicity etc. (Furthermore, Maimonides in his law code brings some philosophical queries like in Laws of the Foundations of the Torah and Laws of Human Dispositions and in the beginning of Laws of Idolatry one should also flee from them and not look at them at all. One must also flee from any place where he spoke about philosophy.)
(א) מִסִּפְרֵי הַחֲקִירוֹת וְכוּ' סִפֵּר הַרְבֵּה מְאֹד כַּמָּה פְּעָמִים וְאָסַר עָלֵינוּ מְאֹד מְאֹד לִבְלִי לְעַיֵּן בָּהֶם וּלְהַבִּיט בָּהֶם כְּלָל חַס וְשָׁלוֹם. וְהִפְלִיג מְאֹד בְּגֹדֶל הָאִסּוּר, כִּי הֵם מְבַלְבְּלִים דַּעַת הָאָדָם מְאֹד בְּדֵעוֹת זָרוֹת שֶׁאֵינָם מַסְכִּימִים כְּלָל לְדַעַת תּוֹרָתֵנוּ הַקְּדוֹשָׁה. גַּם אֵינָם מַאֲמִינִים בְּשֵׁדִים אֲשֶׁר בְּכָל דִּבְרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה מְבֹאָר הַהֶפֶךְ. בִּפְרָט כְּפִי מַה שֶּׁזָּכִינוּ לְסִפְרֵי הַזֹּהַר הַקָּדוֹשׁ וְסִפְרֵי הָאֲרִ"י זִכְרוֹנוֹ לִבְרָכָה וְהַבַּעַל־שֵׁם־טוֹב זִכְרוֹנוֹ לִבְרָכָה, וְכַיּוֹצֵא, שֶׁהֵם כֻּלָּם מְיֻסָּדִים עַל־פִּי רוּחַ־הַקֹּדֶשׁ, וּמְעוֹרְרִים אֶת הָאָדָם מְאֹד לַעֲבוֹדָתוֹ יִתְבָּרַךְ בֶּאֱמֶת. עַל־כֵּן כָּל מִי שֶׁרוֹצֶה לָחוּס עַל עַצְמוֹ הוּא צָרִיךְ לְהִתְרַחֵק מְאֹד בְּתַכְלִית הָרִחוּק מִסִּפְרֵי הַמֶּחְקָרִים שֶׁחִבְּרוּ קְצָת הַקַּדְמוֹנִים, כְּגוֹן סִפְרֵי הַמְפָרְשִׁים עַל הַמִּקְרָא הַנִּדְפָּסִים אֵצֶל הַמִּקְרָאוֹת גְּדוֹלוֹת הַהוֹלְכִים בְּדַרְכֵי הַחֲקִירוֹת וְכַיּוֹצֵא בָּהֶם אֵין צְרִיכִים לְפָרְטָם. וְגַם עַל סֵפֶר הָעֲקֵדָה אָמַר גַּם־כֵּן שֶׁלֹּא לִלְמֹד אוֹתוֹ. וְאָמַר כִּי סֵפֶר הָעֲקֵדָה הוּא סֵפֶר כָּשֵׁר. רַק מֵחֲמַת שֶׁמֵּבִיא דִּבְרֵי הַמְחַקְּרִים וְהַקֻּשְׁיוֹת שֶׁלָּהֶם. וְכֵן שַׁעַר הַיִּחוּד בְּסֵפֶר חוֹבוֹת הַלְּבָבוֹת וְסֵפֶר הָעִקָּרִים וּמִלַּת הַהִגָּיוֹן לְהָרַמְבַּ"ם וּמוֹרֵה־נְבוּכִים, וְכֵן שְׁאָר סִפְרֵי הַמְחַבְּרִים הַכֹּל כַּאֲשֶׁר לַכֹּל הֵם אִסּוּר גָּדוֹל מְאֹד מְאֹד לִלְמֹד אוֹתָם, כִּי הֵם פּוֹגְמִים וּמְבַלְבְּלִים מְאֹד אֶת הָאֱמוּנָה הַקְּדוֹשָׁה. אַשְׁרֵי מִי שֶׁאֵינוֹ יוֹדֵעַ מֵהֶם כְּלָל וְהוֹלֵךְ בִּתְמִימוּת, כִּי לֹא בְּאֵלֶּה חֵלֶק יַעֲקֹב וְכוּ'. וְאָמַר, שֶׁלְּפִי דִּבְרֵיהֶם הַמּוּעָטִים אֵין הַקָּדוֹשׁ־בָּרוּךְ־הוּא יָכוֹל לְשַׁנּוֹת בְּרִיָּה קַלָּה אֲפִלּוּ זְבוּב וְכוּ' - כָּל־כָּךְ נָבוֹכוּ וְנִתְעוּ בְּשִׁיטוֹת חָכְמָתָם. וְאָמַר מַה שֶּׁכָּתוּב שָׁם בְּסִפְרֵיהֶם "וְכִי אֶפְשָׁר שֶׁיִּהְיֶה נַעֲשֶׂה מֵהַמְשֻׁלָּשׁ מְרֻבָּע?", אָמַר רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה: אֲנִי מַאֲמִין שֶׁהַשֵּׁם יִתְבָּרַךְ יָכוֹל לַעֲשׁוֹת מֵהַמְשֻׁלָּשׁ מְרֻבָּע, כִּי דַּרְכֵי הַשֵּׁם נֶעְלָמוֹת. וּכְבָר מְבֹאָר מִזֶּה כַּמָּה פְּעָמִים, אַךְ צְרִיכִין לִכְפֹּל וְלִשְׁנוֹת אַזְהָרָה זוֹ כַּמָּה פְּעָמִים לְגֹדֶל עֹצֶם אִסּוּר הַמַּכְשֵׁלָה הַזֹּאת הַנּוֹגֵעַ בֶּאֱמוּנָתֵנוּ הַקְּדוֹשָׁה. וְרַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה הָיָה כּוֹפֵל בְּאַזְהָרָה זוֹ כַּמָּה וְכַמָּה פְּעָמִים בְּלִי שִׁעוּר. וּבְכָל פַּעַם שֶׁהָיָה מְדַבֵּר מֵאֵלּוּ הַסְּפָרִים הָיָה מַפְלִיג מְאֹד בְּגֹדֶל הָאִסּוּר לִלְמֹד אֵלּוּ הַסְּפָרִים שֶׁל חֲקִירוֹת. וְהִזְהִיר מְאֹד לְהִתְרַחֵק מֵהֶם בְּתַכְלִית הָרִחוּק לִבְלִי לְהַבִּיט בָּהֶם כְּלָל. בִּפְרָט אֵלּוּ הַחִבּוּרִים שֶׁחִבְּרוּ הַמְחַקְּרִים שֶׁבְּיָמֵינוּ, אֵין צָרִיךְ לוֹמַר שֶׁצָּרִיךְ לִבְרֹחַ מֵהֶם לְמַלֵּט נַפְשׁוֹ מִנִּי שַׁחַת לְבַל יְאַבֵּד עוֹלָמוֹ לְגַמְרֵי חַס וְשָׁלוֹם. וּמַרְגְּלָא בְּפוּמֵהּ דְּרַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה לוֹמַר כִּי טוֹב לְהוֹדוֹת לַה' עַל אֲשֶׁר שָׁלַח לָנוּ אֶת נֶאֱמַן בֵּיתוֹ הוּא מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם, שֶׁהוֹצִיא אוֹתָנוּ מִכָּל הַמְּבוּכוֹת, וְנָתַן לָנוּ אֶת הַתּוֹרָה וְצִוָּה עָלֵינוּ לְהַאֲמִין בַּה' בְּלִי שׁוּם חֲקִירוֹת כְּלָל, וּלְקַיֵּם אֶת כָּל דִּבְרֵי הַתּוֹרָה וְהַמִּצְווֹת כִּפְשׁוּטָן. אַשְׁרֵי מִי שֶׁזּוֹכֶה לֵילֵךְ בִּתְמִימוּת וְכוּ'. (גַּם מַה שֶּׁמּוּבָא בְּהָרַמְבַּ"ם בְּסֵפֶר הַיָּד קְצָת חֲקִירוֹת כְּגוֹן בְּהִלְכוֹת יְסוֹדֵי הַתּוֹרָה וּבְהִלְכוֹת דֵּעוֹת, וּבִתְחִלַּת הִלְכוֹת עֲבוֹדָה זָרָה, צָרִיךְ גַּם־כֵּן לִבְרֹחַ מֵהֶם וְלִבְלִי לְהִסְתַּכֵּל שָׁם כְּלָל. וּבְכָל מָקוֹם שֶׁהוּא מְדַבֵּר מֵחֲקִירוֹת צָרִיךְ לִבְרֹחַ מִשָּׁם מְאֹד):
From philosophical books etc. he told us many times and absolutely forbade us to even look at them at all. He elaborated on the severity of this prohibition because these books confuse one's religious views with alien views that do not agree at all with the views of our Holy Torah. [The authors of these philosophical books] also do not believe in demons whereas all the words of the Talmudic Sages say the opposite. Specifically, now that we've merited the [revelation of] the Zohar, the books of the Arizal and the Baal Shem Tov of blessed memory and similar works which are all established on Ruach Hakodesh and inspire a person very much in worship of God one who wishes to have pity on himself will distance himself greatly from the philosophy books that some of the authorities of old wrote such as certain commentaries printed in the Mikraot Gedolot which investigate things philosophically and similar things which need not be specified. He said also that one shouldn't study the book Akedat Yitzchak. He said this despite the fact that the book is [philosophically] kosher on the grounds that he brings the words and questions of the philosophers. So too the [first chapter of]Chovot Halevavot [entitled] The Gate of Unity, The Book of Principles [Sefer Haikarim] and Maimonides's Treatise on Logic and Guide for the Perplexed. All other similar works are all absolutely forbidden to learn because they damage and confuse the holy faith. Praiseworthy is he who knows nothing of them and walks in simple uprightness for [philosophical speculation] is not the portion of Jacob etc. and he said that according to their small words the Holy one-blessed be he cannot change the creation even a little even a fly etc. All this is confusion engendered by the views of their wisdom [i.e by the views of the philosophers.] He said furthermore that it is written furthermore in their books, "Can God make a triangle a square?" Our Rebbe of blessed memory said, "I believe that God, blessed be he, can indeed make a triangle a square because the ways of God are hidden." He already explained this many times yet failed it necessary to emphasize and reteach this warning so many times due to the severity of the prohibition of this stumbling block relating to our holy faith. Our Rebbe would repeat this warning endlessly. Everytime he spoke from these books he emphasized repeatedly the absolute prohibition to learn these books of philosophy. He cautioned us to distance ourselves very much from them and not to even look into them at all. It needn't even be said that one must definitely distance oneself from the compositions of our latter-day philosophers if one wishes to save his soul from the well of destruction so his entire world isn't absolutely destroyed, God forbid. Our Rebbe, of blessed memory, was wont to praise God for sending us the faithful one of his house, our master Moses of blessed memory, who took us out of confusion and gave us the Torah and commanded us to believe in God without any philosophical inquiry and to fulfill all the words of the Torah and their commandments in their simple sense. Praiseworthy is he who walks in simplicity etc. (Furthermore, Maimonides in his law code brings some philosophical queries like in Laws of the Foundations of the Torah and Laws of Human Dispositions and in the beginning of Laws of Idolatry one should also flee from them and not look at them at all. One must also flee from any place where he spoke about philosophy.)