confidence in Torah

Reb Nachman's critique of Torah teachers may seem to some people as not a good thing, but to me  it reinforced my confidence in Torah.
If there had never been any awareness of this problem, I think that would have been strange to me. How can people that are externally keeping Torah (and even teaching it) be wicked?

The fact that Reb Nachman pointed this out gave me renewed confidence in Torah,-- because I could separate what the Torah actually teaches from the Torah of the Dark Side that the religious world teaches.  

supposed teachers of Torah.

Most of what passes today as authentic Torah are  tricks of the Sitra Achra [The Shadow Realm]
The trouble is the religious world is just too full of cults and cult leaders.



In this, the Na Nach people definitely are on the right track-- in terms of suspecting automatically anyone that claims to teach Torah. They might go a little overboard, but this approach tends to protect them from the agents of the Dark Side.

[I have mentioned before that because of this problem, the best thing is to get your own Vilna Shas and  the Avi Ezri of Rav Shach and to learn Torah at home.]

[In this the Na Nach people are going with statements of Reb Nachman who warned against false teachers. The idea of being aware of this problem still is ignored however.]
What Reb Nachman says about most supposed teachers of Torah is highly shocking. That is until you have experienced it yourself and then you see the point. It took me some real horrific experiences until I saw the truth of Reb Nachman's words. And that brings me to the question "How to tell the difference ?" As a rule if you go with the Gra you are safe. What he excluded ought to be rigorously excluded. [This however does not exclude Reb Nachman in spite of what most people think. But it does mean to take the signature of the Gra on the letter of excommunication seriously.]

[The trouble is however in the entire religious world. Even what you would think are straight Litvak yeshivas often have this problem.]










[I would not make such a big deal out of this if not for the damage that false teachers of Torah cause in the lives of all who are misled by them. ]

Moral obligations are so inherently hard to know -the best approach is to pray

Prayer I think is sometimes effective. But I think it has to go along with general life style. That is ones's actions and words and thoughts  should also be prayer. Prayer by itself does not work if it is unrelated to one's actions.
There were times that in my own life I think prayer was effective.
I broke my leg fending off vicious dogs. And I had prayed before that for help from God. For the month in was in the hospital I was wondering what good was my prayer? Then the last day there it occurred to me that this  business with my leg got me out of  a much  worse situation than I had been in ever before. But I could not escape until the event of the broken leg.

This maybe is not very much of an inspiring lesson but it does help me get to my point. That Rosh Hashanah is about teshuva repentance. But  since moral obligations are obscure what I think is a good idea is to spend time praying to merit to repent. My logic is that at least a few times in my life when I prayed or something, the prayers seemed to get answered.
I was in Safed in Israel and I remember one time my wife was asking me about parnasa [money]. I told her I would go out and pray about it. So I went out [not by kivrei tzadikim but rather in the forest] and for one hour I prayed only about parnasa--nothing else. After that in fact there was a kind of help n that direction.

There were other times when things were more desperate. There was a time I was in the shiloach [underground steam] in Jerusalem which is at the bottom of  along flight of stairs. The Arabs on the top of the stair case were throwing large stones down the stair case in order to kill me  so I prayed then a short prayer. "God, if they succeed, my children will never know who I was.  I have no army and no weapons. But I have You." And then I started walking up the stairs. The shower of rocks stopped. When I reached the top the Arabs were there and one called out to the others "Here he is," and they started throwing rocks again. They were in point blank range. But not one rock hit me. As I was walking away, I saw a stream of rocks flowing by my head, but not one hit me.

So I definitely feel prayer is sometimes effective; but in some way that is not clear. It is not just a matter of how hard one prays or sincere one is.

What I am trying to get at is that moral obligations are so inherently hard to know -the best approach is to pray to be put on the right path. At least one day in the year that is Rosh Hashanah.

It is not that the laws of Torah are ambiguous, but rather their application in everyday life. Another problem is people that make money supposedly teaching Torah are liars.That makes it difficult to know what the Torah really says. [So to have a decent idea of what Torah says you have two choices, (1) either find a straight normal Lithuanian yeshiva like Ponovitch or the Ivy League NY Litvak Yeshivas.   Or (2) learn Talmud and Musar and the Avi Ezri at home. I should mention that even though I have no first hand knowledge, but Mizrachi or Bnei Akiva kinds of Yeshivas also seem pretty good to me. I do not know ll the names they go by. One name I have heard is דתי לאומ (religious Zionist) and these places seem very good to me. They seem to have "balance."
The basic premise of the great Litvak yeshivas is that virtue can be learned and taught. And they seem to come to that goal to a large degree. But the kind of approach I think that brings to virtue is to learn Musar, Physics, and survival skills.

music file u13

U-13 E flat major  U-13 in midi  [U-13 in nwc]

The highest light was contained in מאמר הסתום the hidden statement of Creation.

It makes sense before Rosh Hashanah to mention a few words about Reb Nachman. Reb Nachman hints in a few places to the hidden Torah that is contained in the work of Creation. If you put together the scattered places where he deals with this, you get this picture:
The highest light was contained in מאמר הסתום "the hidden statement of Creation." That remained hidden in דרך ארץ [the way of the Earth, or  hidden in the Earth] until it was revealed by the ten plaques and became revealed in the Ten Commandments.
 Reb Nachman was NOT disagreeing with the Rambam that the fulfillment of the major commandments of Torah to love and fear God come from learning Physics and Metaphysics. Just he had to hide this because of the Enlightenment which had pitted itself against  Faith.
 [You can see Reb Nachman hinting these ideas in lots of places -too many for me to remember off hand. E.g. where he says sometimes people have fallen so low that if you would tell them straight Torah they would either no accept it or become worse. So you have to hide it in שיחת חולין --שיחת תלמידי חכמים צריכה עיון simple conversation. I am also thinking of here he says to hold on to words of truth and where truth is  a light that can take a person out of all is troubles.

[It is a  mystic idea which is based on the Ari.]

Note (1) The Hidden Statement. Genesis has nine places where it says "God said". The Mishna says, "With ten statements God created the world." So where is the tenth statement? The Tikunai HaZohar says that is the מאמר הסתום the hidden statement of the first verse.


The Rambam emphasizes Physics and Metaphysics in both the Mishne Torah and the Guide. But the way he does this sounds like he is talking about coming to high spiritual levels [Love and Fear of God].
But what I think is he means this as a general program of leaning.

I could defend this idea from the Rambam's texts. But what would like to is to suggest that the Rambam means this in more of an essential way that applies to everyone in order to come to objective morality.
It is already obvious that religious fanaticism does not lead anyone to righteousness.  But my reasoning is that Love and Fear of God are the essential ground of Torah. Without them, the mitzvot are not real.
Now in terms of first learning the Oral Law, the Mishna itself is in fact the actual Oral Law and does not take a long time to get through and its simple explanation is not hard. Plenty of people go through the Mishna each month. And that is the basic requirement of the Rambam for  doing Physics and Metaphysics.

[The Mishna is the basic book of R Yehuda HaNasi that contains the entire Oral Law]

Asking religious leaders for personal advice is a guarantee for disaster.

Pericles warned the Athenians not try to try to expand their empire while fighting the war with Sparta. It seems, in fact, that he was right. They were trying to expand into Syracuse and all Sicily and that seems to have been the cause of their defeat.

It is hard to know when one is making a mistake.

People like me are prone to error. Often even people with an extra measure of intelligence seem to make serious errors in judgment. The Athenians themselves were aware of this, and felt that the best safeguard against mistakes in human affairs is discussion. But that did not seem to help in that case.

What I feel has helped me to a great degree has been discussion with family. People that you can depend on to have your best interests at heart. Discussion with friends that have supported you in times of crisis also counts.

I did this myself in times of stress. In Jerusalem, when I was going through a confusing period, I asked a group of my closest friends--(people that had previously stuck with  me in times of crisis) -to gather together on every Wednesday night to discuss my problems and possible solutions.

After that when I was in NY and also going through a confusing period, I called my brothers often and discussed with them their opinions about my situation, and also I asked what they remembered from the basic approach of my parents--[which I had forgotten a lot of.]

This all was a new approach for me. Before that, I had thought the right thing to do in times of crisis was to ask religious leaders. At some point, I realized asking religious leaders is a guarantee for disaster.

[I might mention that to me this is already contained in the Torah itself in the command of "Honor your father and mother." As pointed out in books of Medieval Ethics (Musar) this means to obey your parents. This is also mention in the חידושי הגרנ''ט Reb Naphtali Troup, one of the great sages of Lithuania at the time of Reb Chaim Soloveitchik.
[I might mention that Moshe Israel noted a lot of times when family members are not good sources of friendship. He saw this in the USA and right here where I am now in the Ukraine right in my hospital room this came to my attention. One fellow I saw had no money for medicine and I helped him out a little and his wife told me after that how in their family right the last week there was some problem with inheritance. So I have to qualify my remarks about family as being  prima facie. That is the way things are until proven otherwise.

In any case the main lesson to learn here is wherever you go for advice, never ever ever go to a religious leader.

Music for the Glory of God

U-9 G Major in mp3  [u-9 in midi]  u-9 in nwc