The Foolish Acquisition of Knowledge without Heart

HH

Knowledge without Heart

Science is known to be cold and calculating. Science measures time, space, and all that those contain, it even measures the soul, levels of emotion and so forth. What science doesn’t know how to measure is the heart, good and evil. Science in fact tries to ignore this dimension. Science for example, regulates urine and stool examples with extreme professionalism, in a septic environment and system, a brazen face against the real nature of these items that are the waste and excrement that the body rejected which stink and are repulsive. Doctors are considered above the temptations of the flesh as they practice their profession, professionalism is considered somehow to be immune to the dimensions of good and bad, the desires of the heart.

Rabbi Aryeh Kaplan in his most monumental work, his translation and comments on Sefer Yetzira – Book of Creation, writes an amazing chidush (novelty) which he came up with. One dimension (a line) has 2 directions, two dimensions (a plane), adds another factor of two, how far to extend the lines width, making it two to the power of two. Three dimensions, adds breadth, another factor of two, making it two to power of three . These three dimensions are that of space, making space measurable by a factor of 8. Following this, when the dimension of time is added, there will be another factor of two, making it two to the power of four, 16. When the dimension of good and evil is added, there will be another factor of two, making it 32 directions, 32 is Hebrew is LEV – heart!

With this we can gain deeper appreciation for what it says in Proverbs (17:16), “For what is the payment of the fool in his hand, to acquire knowledge but with no heart?” For the book of Proverbs especially belittles the superficial wisdom of science and philosophy. All the money in the world, all the quantification and research, if it is without heart, it is for nothing.

The Torah says that the world was created for man, all of creation, inanimate and all life forms are supposed to be at his disposal. Man is therefore responsible for the wellbeing and welfare of all creation, as its master. However when man sees himself responsible for creation as its servant, this is the exact opposite of the purpose of creation, and it brings absolute mayhem into the world. Because the world was designed to have man as its master, and if man chases after its tail, then this GF throws the whole sequence and order of the world upside down GF.

[The same holds true regarding climate change, the world was created for man, and man must build and beautify it and not destroy it, but at the same time he must not fall subservient to the conduct of nature. The world was created to host man and all his needs, and man need not and should not view himself as an intruder or a slave who must try to help the environment.]

In today’s society people in the city must clean up after their dogs, and so thousands of people without being fazed at all, without any compunction tend to their dogs manure, picking it up with their hands, very scientifically septic with a plastic bag and all, and carry it with them until they can dispose of it properly. This is done purely scientifically not considering for a moment what is really going on. The peoples need for the animal’s love and acceptance is so great to them that they have become subservient to the extent that they stoop to pick up its manure, relying heavily on their scientific knowledge that there is nothing inherently different in manure than anything in the world, it is just a bunch of chemical components thrown together that forms this mass, which might or might not smell, regardless. But because scientifically it is known to be a terrible affront to many people, and it can contain harmful bacteria and so forth, they must remove it, and so they do without any misgiving.

According to science, a male or female is just so many qualities and properties, and all of those can be manipulated as one sees fit, and viola, it is completely arbitrary. Because there is no heart. Sure they will provide the measurements of the emotions of the person, but the heart, the real heart, they can’t touch that whatsoever. On the contrary, they use all the external emotions and physical properties to project and make claims to dictate what the heart is, it is male or female, because this person has such and such emotions and so forth. They make the heart the servant of the external emotions and properties, when it is the exact opposite, the heart is the king of the body, and all the emotions and properties must subject themselves to the heart. So in their empty arrogant ignorance, they claim that they know the heart!

Then these great scholars and scientists weigh their grand opinions on society how to run the country, policy making and so forth. They have everything figured out according to their great knowledge and faith in science, and they confidently and emphatically apply their adept knowledge with great certitude, not being able to fathom at all how anyone can doubt let alone staunchly disagree with their conclusions.

Na Nach Nachma Nachman MayUman!

Do not forgo the benefits of being down low!

HH

Rabbainu revealed in the Story of the Speech-impaired Beggar that the heart (-which Rabbainu revealed is alluding to King David) can't go to the Spring (-Rabbainu?) which is on the top of the mountain because only from the bottom of the mountain can you see what is on top, but once you start climbing it is no longer visible.

So if that is true for the heart of the world, all the more so for us simple people, reciters of King David's psalms, it is very life threatening to go up the mountain - because then we G"F can lose site of Rabbainu Na Nach Nachma Nachman MeUman! So as much as the fraudulent leaders entice with their rosy societies and alluring teachings - we must fear for our very lives and hold our ground at the bottom of the mountain.

Na NaCh Nachma Nachman MeUman

Make {for} Yourself A Rabbi

HH
There is no group which propounds the concept of the tzaddik more than Breslov. Rabbainu revealed that everything but everything is completely contingent on the tzaddik. So it is amazing that in the third Torah of Likutay Moharan, Rabbainu brings the famous dictum from Ethics of Our Fathers which commands, "Make for yourself a rabbi." This dictum is often prominently presented as the absolute proof that it is incumbent to have a rabbi, something that should be very welcome to Breslov, who argue that very point, that everyone must take Rabbainu as their Rebbe, so it is amazing that Rabbainu explains this dictum in the exact opposite, saying that the mishna is saying that, "make yourself a rabbi!" I.e. build your own identity, character, and personality (Malchus). This is a beautiful opening into understanding the true role and concept of the rabbi-tzaddik. Society loves rabbis, because they are part and parcel of the corrupt devolvement of humanity. A community hires a rabbi, offering him a salary, power, and prestige, and in return they are absolved of so much unwanted responsibility, now the rabbi will answer forthem all the questions they don't want to answer, whether it is what job to take, or whether or not to undergo surgery, and so forth. So they feed each other to mutual detriment, the rabbi is a sicko living for artificial honor and money, to cultivate a community in a way that they will never mature properly, and never confront themselves.
The real tzaddik is just the opposite, although he is definitely providing amazing support, he is totally not trying to live and decide the lives of others, on the contrary, he will give them even more responsibility. This what we see here in Torah 3, that the true Tzaddik, doesn't pounce on this dictum to assert and promote his hold over the people, but pushes it on the people to force them to get a grip on their lives and build their own reign. [This is similar to the story Rabbainu told of the guy who dreamed of a treasure buried under a far away bridge, upon going there he found out that it was in his own closet. The tzaddik is the bridge, a person has to come to the tzaddik to find his own self].
The messiah that people are always talking about is societies idea of some super grand contemporary rabbi who will tell them exactly what to do, every single question they have in life, when to get up, how much to sleep, what job to take, who to marry, everything he will answer for them and they will have such a wonderful carefree life of post Messianic era.... Even if the real Messiah would make his grand entrance into the world today the majority of the people would have the messiah relegated to this task GF, so how can he come?! Basically they want to remain immature children without any personality or character. Rabbainu says cone to me and I will give you even more problems and responsibility, and I will show you how to be king. The king is in the field, hisbodidus and music and all the advice and teachings of Na Nach that empower a person to rule for himself over his kingdom. This is in itself redemption, the Messiah will just cement the way.
Na Nach Nachma Nachman Me'Uman

Generation with the face of a dog

HH

The face of the generation will resemble the face of dog – פני הדור כפני כלב

This is the description of the Mishna at the end of tractate Sotah. The commentaries explain this to refer to imputence and brazenness. However, it occurs to me that there is another intention here.

Dogs are so loyal to their masters, but even more they are loving. This I have observed many times how dogs ingratiate their masters, and their masters revel in this love and attention. Jews never were big into dogs. In fact Rabbi Nachman revealing in his Book of Traits (Sefer Hamidos, Hamtukas Hadinim – Sweetening of Judgements #92) – one who raises a dog arouses din (judgement). For many this relationship of rosy love and attention from the dog is fulfilling and meaningful, but Jews were rarely that superficial. Sure animal life is important and respected, but where does it come to par in the relationship of a human being?!

The Mishna is describing the relationship we see today between the contemporary rabbis and their congregations, where the rabbis dole out to their masses all the beautiful messages that are expected from them. It so warm and rosy, and it so devoid of import.

Na Nach Nachma Nachman MeUman!