Rabbi Nachman of Breslov (1772-1810) was a very deep thinker, who, ironically, instructed his students and followers to be simple and unsophisticated. He taught that simplicity brings happiness, while sophistication only brings suffering. He was especially opposed to the study of philosophy, particularly the works of RAMBAM. I have discussed the reasons for this in my series on Kabbalah. Basically, he believed that the universe is created on different levels, with different realities on each level, which must contradict each other as far as our minds are concerned. He even reported having a vision in which he saw RAMBAM, and rebuked him severely for having written such a work as "Guide for the Perplexed". He commanded his followers not to even glance at the work. (In my series on Jewish groups, I showed how the early Reform concepts are essentially a mixture of Shabbetai Tzvi and RAMBAM. This is recognized by historians). On the other hand, Rabbi Nachman saw RAMBAM as the ultimate halachic authority, asserting that when Mashiach comes, we will rule from his works directly. (There are variant traditions in Breslov if he said this regarding all areas of halachah, or only some). Was Rabbi Nachman trying to keep us uninformed? Not at all. Our minds can twist and turn an idea, until it comes out the exact opposite of what was said. Even little children tend to philosophize about life, death, and G-d. He compares this to two unlearned people, who are trying to study a text that neither understands. One comes up with an erroneous interpretation and tells his friend. The friend asks a question on the interpretation, which appears to both of them as extremely profound. But it is all based on falsehood and misunderstanding! They never understood the text. If G-d were understandable to the human mind, that means He would be just like us. Philosophers create a god in their own image! But are we to be simpletons, taking everything literally? Rabbi Nachman said the following profound statement: "It is better to believe a thousand things that are false, than to enter into philosophical speculation once!" The Torah, on all its levels, is designed to teach us how to live and find G-d. Something may be literal, or may be a parable. What business is that of ours? We are to study it, believe that it is true on some level, and apply it to our lives. Questioning "who, what, where, when and why?" is in no way appropriate. I once sat in on a lecture by a prominent rabbi. He was speaking about the words which Jacob spoke when he first met Rachel. He gave six different interpretations of Jacob's words. All present were, to say the least, impressed. I was not. It was merely an intellectual exercise. Had he commented on what each interpretation should mean in our lives, I would have seen that as very significant. Which interpretation is right? None of my business. The rabbis stress that the Torah is not a history book. Many things are not in chronological order. How much more so is this true about the Patriarchs' private lives? What are we to do? Study, apply what we study, pray on what we study, and be filled with joy that we have G-d and His Torah! "Meshunedik Freilich!" (Be crazy happy!) The same is true of the non-halachic parts of Talmud. Study them, live them, pray them! There is a concept in philosophy (which I learned before I got to Breslov) called "Hobson's Ass". A hungry donkey is standing exactly midway between two sacks of grain. He is trying to think which sack would be easier to walk to. He thinks and thinks, until he starves to death. Rabbi Nachman urges us to grasp all the joy we can in life, rather than spend our time thinking about what is and isn't literal. G-d gave us a magnificent diamond. Are we to grind it down and perform spectrum analysis on it? Or are we to appreciate it, love it, and find joy! "Joy and Strength are in His Place" (I Chronicles, 16:27) If we are happy, we are close to G-d. That is what it is all about for Rabbi Nachman...and for me.
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