Philosophy

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'''Damage of Philosophy'''
 
'''Damage of Philosophy'''
And someone who learns (G-d forbid) these books of philosophers - doubt and atheism enter into his heart, for every human is born with wickedness, for the nature of every human runs after wickedness (that is: after evil desires of this world, the Merciful One should save us). Only, as a result of fear of sin, he breaks his desire and enters into the ways of G-d; but when one learns these books of philosophy (G-d forbid), he finds for himself doubt and atheism that aid his wickedness that he has naturally, and thus we do not find at all that anyone was made a kosher, G-d fearing person through these books of philosophy - even though one finds in their words some discussion of good traits, etc. - even so, it is all nothingness, for their loss is greater than their gain, for they confuse the mind of a person very much. It is explained elsewhere the greatness of the prohibition to learn these books, the Merciful One should save us. And he said: we are fortunate that Moshe Rabbenu, peace be upon him, chose a very good portion for us and gave us the Torah, and it opens [Bereishit 1:1]: "In the beginning, G-d created the heavens...", without any of their questioning or signs; we are simply commanded to believe in Hashem Yitbarach with belief alone. As such, it is forbidden for us to enter into questioning at all, and although in the holy Zohar he criticises fear of sin, this has already been expanded upon in books of Mussar; because in truth the essence of serving G-d is only through fear of sin, as mentioned earlier. And he said: that these ruses and inventions that the philosophers devised in their wisdom, like fearful weapons, for example, and other inventions made with ruses, in their wisdom, and other examples, the rest of their new ideas that they devised: every single one of their wisdom, all of it is said from above. Because it would be impossible for that wisdom to come to that scientist, were it not that it sparked upon him from above - when the period and time came for that wisdom or invention to be revealed in the world, they were sent the invention from above into their minds, in order for it to be revealed in the world. For certainly, even those earlier wise ones who were experimenting from earlier, even so: why did they not come to that invention and trick? Only, in truth everything is from above and when the time comes for that thing to be revealed, then the mind sparks to him and that scientist comes to that invention, because it was sent to him from above, from the place it arrived to him. Because certainly they do not recieve the way of holiness, only the way of the Other Side, and this is obvious [and also, not to compare the two, those who say interpretations and novallae in Rashi and the Tosefot on Gemara; were they not sent it from above, from heaven, it would be totally impossible for them to come to the new idea. Only in truth everything is from above and everyone receives from where he receives, and this is explained elsewhere. For certainly within this idea there are thousands and myriad levels, from where every single person receives the illumination and the sparking in his mind, to the place where the new idea or wisdom is sent to him. But the general idea is that every one of these new concepts that the wise ones devise, in holiness - simple explanations, or drawn out teachings, etc., for example - or, not to compare the two, in matters of their wisdom, everything floats down to them and is sent to them, into their minds, from above - to everyone from the place appropriate for him, as said above.]
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And someone who learns (G-d forbid) these books of philosophers - doubt and atheism enter into his heart, for every human is born with wickedness, for the nature of every human runs after wickedness (that is: after evil desires of this world, the Merciful One should save us). Only, as a result of fear of sin, he breaks his desire and enters into the ways of G-d; but when one learns these books of philosophy (G-d forbid), he finds for himself doubt and atheism that aid his wickedness that he has naturally, and thus we do not find at all that anyone was made a kosher, G-d fearing person through these books of philosophy - even though one finds in their words some discussion of good traits, etc. - even so, it is all nothingness, for their loss is greater than their gain, for they confuse the mind of a person very much. It is explained elsewhere the greatness of the prohibition to learn these books, the Merciful One should save us. And he said: we are fortunate that Moshe Rabbenu, peace be upon him, chose a very good portion for us and gave us the Torah, and it opens [Bereishit 1:1]: "In the beginning, G-d created the heavens...", without any of their questioning or signs; we are simply commanded to believe in Hashem Yitbarach with belief alone. As such, it is forbidden for us to enter into questioning at all, and although in the holy Zohar he criticises fear of sin, this has already been expanded upon in books of Mussar; because in truth the essence of serving G-d is only through fear of sin, as mentioned earlier. And he said: that these ruses and inventions that the philosophers devised in their wisdom, like fearful weapons, for example, and other inventions made with ruses, in their wisdom, and other examples, the rest of their new ideas that they devised: every single one of their wisdom, all of it is said from above. Because it would be impossible for that wisdom to come to that scientist, were it not that it sparked upon him from above - when the period and time came for that wisdom or invention to be revealed in the world, they were sent the invention from above into their minds, in order for it to be revealed in the world. For certainly, even those earlier wise ones who were experimenting from earlier, even so: why did they not come to that invention and trick? Only, in truth everything is from above and when the time comes for that thing to be revealed, then the mind sparks to him and that scientist comes to that invention, because it was sent to him from above, from the place it arrived to him. Because certainly they do not recieve the way of holiness, only the way of the Other Side, and this is obvious [and also, not to compare the two, those who say interpretations and novallae in Rashi and the Tosefot on Gemara; were they not sent it from above, from heaven, it would be totally impossible for them to come to the new idea. Only in truth everything is from above and everyone receives from where he receives, and this is explained elsewhere. For certainly within this idea there are thousands and myriad levels, from where every single person receives the illumination and the sparking in his mind, to the place where the new idea or wisdom is sent to him. But the general idea is that every one of these new concepts that the wise ones devise, in holiness - simple explanations, or drawn out teachings, etc., for example - or, not to compare the two, in matters of their wisdom, everything floats down to them and is sent to them, into their minds, from above - to everyone from the place appropriate for him, as said above.]
  
  

Revision as of 21:33, 3 August 2021

Books of Philosophy

  • The books of the philosophers lack real depth and have no complete intelligence in there at all, as opposed to a teaching of the Maharsha, Maharam and our other holy books, which have depth and wondrous, sweet knowledge in them.[1]
    • Philosophy books speak in the way of questions, back and forth until they come to some proof and the intelligence found in our holy Torah, is not there at all.[1]


Damage of Philosophy And someone who learns (G-d forbid) these books of philosophers - doubt and atheism enter into his heart, for every human is born with wickedness, for the nature of every human runs after wickedness (that is: after evil desires of this world, the Merciful One should save us). Only, as a result of fear of sin, he breaks his desire and enters into the ways of G-d; but when one learns these books of philosophy (G-d forbid), he finds for himself doubt and atheism that aid his wickedness that he has naturally, and thus we do not find at all that anyone was made a kosher, G-d fearing person through these books of philosophy - even though one finds in their words some discussion of good traits, etc. - even so, it is all nothingness, for their loss is greater than their gain, for they confuse the mind of a person very much. It is explained elsewhere the greatness of the prohibition to learn these books, the Merciful One should save us. And he said: we are fortunate that Moshe Rabbenu, peace be upon him, chose a very good portion for us and gave us the Torah, and it opens [Bereishit 1:1]: "In the beginning, G-d created the heavens...", without any of their questioning or signs; we are simply commanded to believe in Hashem Yitbarach with belief alone. As such, it is forbidden for us to enter into questioning at all, and although in the holy Zohar he criticises fear of sin, this has already been expanded upon in books of Mussar; because in truth the essence of serving G-d is only through fear of sin, as mentioned earlier. And he said: that these ruses and inventions that the philosophers devised in their wisdom, like fearful weapons, for example, and other inventions made with ruses, in their wisdom, and other examples, the rest of their new ideas that they devised: every single one of their wisdom, all of it is said from above. Because it would be impossible for that wisdom to come to that scientist, were it not that it sparked upon him from above - when the period and time came for that wisdom or invention to be revealed in the world, they were sent the invention from above into their minds, in order for it to be revealed in the world. For certainly, even those earlier wise ones who were experimenting from earlier, even so: why did they not come to that invention and trick? Only, in truth everything is from above and when the time comes for that thing to be revealed, then the mind sparks to him and that scientist comes to that invention, because it was sent to him from above, from the place it arrived to him. Because certainly they do not recieve the way of holiness, only the way of the Other Side, and this is obvious [and also, not to compare the two, those who say interpretations and novallae in Rashi and the Tosefot on Gemara; were they not sent it from above, from heaven, it would be totally impossible for them to come to the new idea. Only in truth everything is from above and everyone receives from where he receives, and this is explained elsewhere. For certainly within this idea there are thousands and myriad levels, from where every single person receives the illumination and the sparking in his mind, to the place where the new idea or wisdom is sent to him. But the general idea is that every one of these new concepts that the wise ones devise, in holiness - simple explanations, or drawn out teachings, etc., for example - or, not to compare the two, in matters of their wisdom, everything floats down to them and is sent to them, into their minds, from above - to everyone from the place appropriate for him, as said above.]


References

  1. ^ a b Sichos HaRan 5
 
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