The Rebbe emphatically denounced all books dealing with philosophy. He said that such works contain absolutely no wisdom compared to such sacred works as the Maharsha7Acronym for Moreinu HaRav Shmuel Eliezer Edeles (1555-1631), referring to his Talmudic commentary. and the Maharam Schiff,8Acronym for Moreinu HaRav Meir Schiff (1605-1641). which are penetrating and profound. All that philosophy can do is to build propositions based upon logical arguments in a vain attempt to arrive at some conclusion. But wisdom such as that of the Torah is not found there at all (cf. Oneg Shabbat, p. 200).
The only way to begin to serve God is through the fear of retribution. Without that, it is impossible to take the first step. Even the righteous must have such fear, since very few can devote themselves to God merely because they love Him so deeply. The main thing is fear of punishment.
One can also serve God out of a sense of awe, because He is so great and powerful (Zohar I, 11b). This is a higher level of fear, but it is also very difficult to attain. For most people, the path to devotion is founded upon the simple fear of punishment.9Cf. Likutey Moharan, I, 87; Likutey Halakhot, Netilat Yadayim 6:99; ibid., Hoda'ah 6:12; ibid., Bekhor Behemah 4:14.
When a person becomes involved in philosophy, his mind becomes filled with doubts and questions. These reinforce man’s inborn wickedness, that is his nature to be drawn to worldly temptations. This can be overcome only through the fear of punishment. Only then can he actually begin to serve God. But philosophy raises doubts and questions, which strengthen one’s natural inclination towards the desires of this world.
This is why we never find a person who has become upstanding and God-fearing through the study of philosophy. Although such works do contain some discussion of good traits and the like, they add up to nothing. One loses much more than one gains, as the end result is great confusion.. The severe prohibition against studying such works has been noted elsewhere.10See “His Wisdom” #40, #102, #216; Likutey Moharan I, 19.
The Rebbe often told us how fortunate we were because Moses our teacher showed us the right way. Moses began the Torah without any philosophical proof, with the simple words, “In the beginning, God created the heaven and the earth.”11This was one of Rebbe Nachman's common expressions; see Tzaddik #407; “His Wisdom” #219. He directed us to believe in God through faith alone and not to enter into speculation.
Although the Zohar belittles the mere fear of punishment (Tikkuney Zohar, introduction, end of 5b), our moral classics write that this is still the main gateway to true devotion (cf. Reishit Chokhmah 1:14).
The Rebbe said that all scientific discoveries and inventions, such as powerful weapons, machines and tools of various kinds, come from on high. Without such inspiration, they could never have been discovered. But when the time comes for an idea or invention to be revealed to the world, the necessary inspiration is granted to a researcher from on high. A thought enters his mind, and it is thus revealed (Kokhavey Or, p. 84, note 2).
Earlier scholars may have sought this idea previously, but it eluded them. Only when the time comes for for a discovery or invention to be revealed is the insight granted to a scholar seeking it. However, inspiration comes from the place associated with the seeker; if he seeks secular wisdom, then his inspiration does not come from the realm of holiness, but from the Other Side.
[To beg the comparison, a similar thing occurs when an individual discovers new meanings and ideas in his sacred studies. Were the ideas not sent from on high, they would never have occurred to him. Every insight comes from on high, each thing emanating from its specific place. Each idea has its own place, and there are thousands and thousands of different levels. All discoveries, sacred or profane, are sent to people from above, to each as is fitting]
הָיָה מְגַנֶּה מְאֹד אֶת סִפְרֵי הַמְחַקְּרִים וְהַפִילוֹסוֹפִים, וְאָמַר שֶׁאֵין שָׁם כְּלָל שֵׂכֶל גָּמוּר. כְּמוֹ שֶׁיֵּשׁ בְּאֵיזֶה מַאֲמַר מַהַרְשָׁ"א אוֹ מַהֲרַ"ם שִׁיף וְכַיּוֹצֵא מִסְּפָרֵינוּ הַקְּדוֹשִׁים שֶׁיֵּשׁ בָּהֶם עַמְקוּת וְשֵׂכֶל נִפְלָא וְנָעִים מְאֹד, אֲבָל בְּאֵלּוּ הַסְּפָרִים לֹא נִמְצָא זֶה הַשֵּׂכֶל כְּלָל). כִּי הֵם מְדַבְּרִים רַק בְּדֶרֶךְ הֶקֵּשִׁים מִנֵּהּ וּבֵהּ עַד שֶׁבָּאִים לְאֵיזֶה מוֹפֵת, אֲבָל הַשֵּׂכֶל שֶׁיֵּשׁ בְּתוֹרָתֵנוּ הַקְּדוֹשָׁה לְהַבְדִּיל אֵין שָׁם כְּלָל כְּלָל.
The Rebbe emphatically denounced all books dealing with philosophy. He said that such works contain absolutely no wisdom compared to such sacred works as the Maharsha7Acronym for Moreinu HaRav Shmuel Eliezer Edeles (1555-1631), referring to his Talmudic commentary. and the Maharam Schiff,8Acronym for Moreinu HaRav Meir Schiff (1605-1641). which are penetrating and profound. All that philosophy can do is to build propositions based upon logical arguments in a vain attempt to arrive at some conclusion. But wisdom such as that of the Torah is not found there at all (cf. Oneg Shabbat, p. 200).
וְאָמַר: אַשְׁרֵי מִי שֶׁאֵינוֹ יוֹדֵעַ כְּלָל מִסִּפְרֵיהֶם רַק הוֹלֵךְ בִּתְמִימוּת וְיֵשׁ לוֹ יִרְאַת הָעֹנֶשׁ.
The Rebbe said that one who knows nothing of such books, but walks a simple path and fears God’s punishment, is fortunate.
כִּי עִקַּר הָעֲבוֹדָה בִּתְחִלָּה הִיא רַק מֵחֲמַת יִרְאַת הָעֹנֶשׁ, וּבְלִי יִרְאַת הָעֹנֶשׁ אִי אֶפְשָׁר לְהַתְחִיל כְּלָל בַּעֲבוֹדַת ה'. וַאֲפִלּוּ צַדִּיקִים צְרִיכִים גַּם כֵּן יִרְאָה. כִּי עוֹבְדֵי מֵאַהֲבָה הֵם מוּעָטִים מְאֹד מְאֹד וְעִקָּר הוּא יִרְאַת הָעֹנֶשׁ.
The only way to begin to serve God is through the fear of retribution. Without that, it is impossible to take the first step. Even the righteous must have such fear, since very few can devote themselves to God merely because they love Him so deeply. The main thing is fear of punishment.
כִּי הַיִּרְאָה עִלָּאָה בְּגִין דְּהוּא רַב וְשַׁלִּיט וְכוּ' הַיְנוּ יִרְאַת הָרוֹמְמוּת לָאו כָּל אָדָם זוֹכֶה לְזֹאת הַיִּרְאָה, אֲבָל עִקַּר הָעֲבוֹדָה הוּא רַק עַל־יְדֵי יִרְאַת הָעֹנֶשׁ אֵצֶל רֹב בְּנֵי אָדָם.
One can also serve God out of a sense of awe, because He is so great and powerful (Zohar I, 11b). This is a higher level of fear, but it is also very difficult to attain. For most people, the path to devotion is founded upon the simple fear of punishment.9Cf. Likutey Moharan, I, 87; Likutey Halakhot, Netilat Yadayim 6:99; ibid., Hoda'ah 6:12; ibid., Bekhor Behemah 4:14.
וּמִי שֶׁלּוֹמֵד ח"ו בְּסִפְרֵי הַמְחַקְּרִים וְהַפִילוֹסוֹפִים, נִכְנָס בְּלִבּוֹ סְפֵקוֹת וּכְפִירוֹת. כִּי כָּל אָדָם נוֹלָד עִם רִשְׁעוּת, כִּי טֶבַע כָּל אָדָם נִמְשָׁךְ אַחַר רִשְׁעוּת, הַיְנוּ אַחַר תַּאֲווֹת רָעוֹת שֶׁל עוֹלָם הַזֶּה רַחֲמָנָא לִצְלָן. רַק מֵחֲמַת יִרְאַת הָעֹנֶשׁ הוּא שׁוֹבֵר תַּאֲוָתוֹ וְנִכְנָס בְּדַרְכֵי ה'. אֲבָל כְּשֶׁלּוֹמֵד בְּאוֹתָן הַסְּפָרִים שֶׁל חֲקִירוֹת ח"ו, אֲזַי מוֹצֵא לְעַצְמוֹ סְפֵקוֹת וּכְפִירוֹת שֶׁהֵם סִיּוּעַ לָרִשְׁעוּת שֶׁלּוֹ, שֶׁיֵּשׁ בוֹ בְּטִבְעוֹ.
When a person becomes involved in philosophy, his mind becomes filled with doubts and questions. These reinforce man’s inborn wickedness, that is his nature to be drawn to worldly temptations. This can be overcome only through the fear of punishment. Only then can he actually begin to serve God. But philosophy raises doubts and questions, which strengthen one’s natural inclination towards the desires of this world.
וְעַל־כֵּן אֵין אָנוּ מוֹצְאִים כְּלָל שֶׁיִּהְיֶה אֵיזֶה אָדָם נַעֲשֶׂה אִישׁ כָּשֵׁר וִירֵא ה' עַל־יְדֵי סִפְרֵי הַמְחַקְּרִים, אַף־עַל־פִּי שֶׁנִּמְצָא בְּדִבְרֵיהֶם אֵיזֶה דְּבָרִים מִמִּדּוֹת טוֹבוֹת וְכַיּוֹצֵא, אַף־עַל־פִּי־כֵן הַכֹּל הֶבֶל כִּי הֶפְסֵדָם מְרֻבֶּה מִשְּׂכָרָם, כִּי הֵם מְבַלְבְּלִים דַּעַת הָאָדָם מְאֹד. (וְעַיֵּן בְּמָקוֹם אַחֵר מִזֶּה מִגֹּדֶל הָאִסּוּר לִלְמֹד אֵלּוּ הַסְּפָרִים רַחֲמָנָא לִצְלָן).
This is why we never find a person who has become upstanding and God-fearing through the study of philosophy. Although such works do contain some discussion of good traits and the like, they add up to nothing. One loses much more than one gains, as the end result is great confusion.. The severe prohibition against studying such works has been noted elsewhere.10See “His Wisdom” #40, #102, #216; Likutey Moharan I, 19.
וְאָמַר: אַשְׁרֵנוּ שֶׁמֹּשֶׁה רַבֵּנוּ ע"ה, בָּחַר לָנוּ חֵלֶק טוֹב מְאֹד וְנָתַן לָנוּ אֶת הַתּוֹרָה וּפָתַח בָּהּ "בְּרֵאשִׁית בָּרָא אֱלֹקִים אֶת הַשָּׁמַיִם וְכוּ'" בְּלִי שׁוּם חֲקִירוֹת וּמוֹפְתִים שֶׁלָּהֶם, רַק צִוָּה עָלֵינוּ לְהַאֲמִין בְּהַשֵּׁם יִתְבָּרַךְ בֶּאֱמוּנָה לְבַד. וְעַל־כֵּן אָסוּר לָנוּ לִכָּנֵס בַּחֲקִירוֹת כְּלָל ח"ו.
The Rebbe often told us how fortunate we were because Moses our teacher showed us the right way. Moses began the Torah without any philosophical proof, with the simple words, “In the beginning, God created the heaven and the earth.”11This was one of Rebbe Nachman's common expressions; see Tzaddik #407; “His Wisdom” #219. He directed us to believe in God through faith alone and not to enter into speculation.
וְאַף שֶׁבַּזֹּהַר הַקָּדוֹשׁ הוּא מְגַנֶּה יִרְאַת הָעֹנֶשׁ, כְּבָר מְבֹאָר עַל זֶה תֵּרוּצִים בְּסִפְרֵי מוּסָר כִּי בֶּאֱמֶת עִקַּר עֲבוֹדַת ה' הִיא רַק עַל־יְדֵי יִרְאַת הָעֹנֶשׁ כַּנַּ"ל.
Although the Zohar belittles the mere fear of punishment (Tikkuney Zohar, introduction, end of 5b), our moral classics write that this is still the main gateway to true devotion (cf. Reishit Chokhmah 1:14).
וְאָמַר: שֶׁאֵלּוּ הַתַּחְבּוּלוֹת וְהַהַמְצָאוֹת שֶׁהִמְצִיאוּ הַפִילוֹסוֹפִים בְּחָכְמָתָם, כְּגוֹן כְּלֵי מִלְחָמָה נִפְלָאִים וּשְׁאָר כֵּלִים הָעֲשׂוּיִים בְּתַחְבּוּלוֹת עַל־פִּי חָכְמָה (וְכַיּוֹצֵא בָּזֶה שְׁאָר עִנְיְנֵי חִדּוּשִׁים שֶׁלָּהֶם שֶׁהִמְצִיא כָּל אֶחָד וְאֶחָד מֵחַכְמֵיהֶם), אָמַר: שֶׁהַכֹּל מִלְמַעְלָה, כִּי לֹא הָיָה אֶפְשָׁר לָהֶם לָבוֹא עַל־זֶה רַק עַל־יְדֵי שֶׁהִתְנוֹצֵץ לָהֶם הַשֵּׂכֶל בְּזֹאת הַחָכְמָה, שֶׁבָּא לְאוֹתוֹ הֶחָכָם הִתְנוֹצְצוּת מִלְּמַעְלָה. כִּי כְּשֶׁהִגִּיעַ הָעֵת וְהַזְּמַן שֶׁיִּתְגַּלֶּה אוֹתָהּ הַחָכְמָה אוֹ הַתַּחְבּוּלָה בָּעוֹלָם עַל־כֵּן שָׁלְחוּ לָהֶם מִלְּמַעְלָה בְּשִׂכְלָם זֹאת הַתַּחְבּוּלָה כְּדֵי שֶׁיִּתְגַּלֶּה בָּעוֹלָם.
The Rebbe said that all scientific discoveries and inventions, such as powerful weapons, machines and tools of various kinds, come from on high. Without such inspiration, they could never have been discovered. But when the time comes for an idea or invention to be revealed to the world, the necessary inspiration is granted to a researcher from on high. A thought enters his mind, and it is thus revealed (Kokhavey Or, p. 84, note 2).
כִּי בְּוַדַּאי גַּם הַחֲכָמִים הַקַּדְמוֹנִים שֶׁהָיוּ מִקֹּדֶם חָקְרוּ גַּם עַל זֹאת, וּמִפְּנֵי מָה לֹא בָּאוּ הֵם עַל זֹאת הַתַּחְבּוּלָה וְהַהַמְצָאָה? רַק בֶּאֱמֶת הַכֹּל מִלְּמַעְלָה, וּכְשֶׁבָּא הָעֵת שֶׁיִּתְגַּלֶּה זֹאת הַדָּבָר, אֲזַי מִתְנוֹצֵץ לוֹ הַשֵּׂכֶל וְאָז בָּא אוֹתוֹ הֶחָכָם עַל אוֹתָהּ הַתַּחְבּוּלָה, כִּי נִשְׁלַח לוֹ מִלְּמַעְלָה מִמָּקוֹם שֶׁהִגִּיעַ לוֹ. כִּי בְּוַדַּאי אֵינָם מְקַבְּלִים דֶּרֶךְ הַקְּדֻשָּׁה רַק דֶּרֶךְ הַסִּטְרָא אַחֲרָא וְזֶה פָּשׁוּט.
Earlier scholars may have sought this idea previously, but it eluded them. Only when the time comes for for a discovery or invention to be revealed is the insight granted to a scholar seeking it. However, inspiration comes from the place associated with the seeker; if he seeks secular wisdom, then his inspiration does not come from the realm of holiness, but from the Other Side.
(וְגַם לְהַבְדִּיל, אֵלּוּ הָאוֹמְרִים פְּשָׁטִים וְחִדּוּשִׁים בִּגְּמָרָא פֵּרוּשׁ רַשִׁ"י וְתוֹסָפוֹת, אִלּוּ לֹא הָיָה נִשְׁלַח לָהֶם מִלְמַעְלָה מִן הַשָּׁמַיִם אִי אֶפְשָׁר לָהֶם כְּלָל לָבוֹא עַל הַחִדּוּשׁ. רַק בֶּאֱמֶת הַכֹּל מִלְּמַעְלָה. וְכָל אֶחָד מְקַבֵּל מִמָּקוֹם שֶׁמְּקַבֵּל, וְעַיֵּן בְּמָקוֹם אַחֵר מִזֶּה. כִּי בְּוַדַּאי יֵשׁ בְּעִנְיָן זֶה אֲלָפִים וּרְבָבוֹת מַדְרֵגוֹת מֵהֵיכָן כָּל אֶחָד וְאֶחָד מְקַבֵּל הֶאָרָה וְהִתְנוֹצְצוּת בְּשִׂכְלוֹ וּמֵאֵיזֶה מָקוֹם מוֹשִׁיטִין לוֹ הַחִדּוּשׁ אוֹ הַחָכְמָה. אֲבָל הַכְּלָל: שֶׁכָּל מִינֵי חִדּוּשִׁים שֶׁמְּחַדְּשִׁים הַחֲכָמִים הֵן בִּקְדֻשָּׁה כְּגוֹן פְּשָׁטִים וּדְרוּשִׁים וְכַיּוֹצֵא, הֵן לְהַבְדִּיל בְּעִנְיְנֵי חָכְמוֹת שֶׁלָּהֶם, הַכֹּל מוֹשִׁיטִין לָהֶם וְשׁוֹלְחִין לָהֶם בְּשִׂכְלָם מִלְמַעְלָה. לְכָל אֶחָד וְאֶחָד מִמָּקוֹם הָרָאוּי לוֹ כַּנַּ"ל).
[To beg the comparison, a similar thing occurs when an individual discovers new meanings and ideas in his sacred studies. Were the ideas not sent from on high, they would never have occurred to him. Every insight comes from on high, each thing emanating from its specific place. Each idea has its own place, and there are thousands and thousands of different levels. All discoveries, sacred or profane, are sent to people from above, to each as is fitting]