True faith in the Sages is a faith which is active while the Sage’s behavior and advice are realistic, tangible. There is, however, a dangerous kind of faith – one which imbues power to a ‘sage’ who is actually hollow. The distinction being made between the two is the level of waste matter (מותרות).
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In Paragraphs 1 and 2 of Torah 61, Rav Nachman considers the topic of faith in the Sages:
Through faith in the Sages we can bring our mishpat (justice, verdict) to light. This is because mishpat is the “center pillar” (Tikkuney Zohar, Introduction, p.17a)—i.e., the aspect of the middle path, which tends neither right nor left. We merit this through faith in the Sages, which is the aspect of “Do not stray from the word they declare to you, either to the right or the left” (Deuteronomy 17:11). Therefore, by means of this [faith] <one can derive> clear mishpat, as mentioned, in the aspect of ‘true mishpatim’ (cf. Psalms 19:10)
In other words, from whatever a person studies, he must obtain <and learn> and derive true mishpatim, so as not to be in the aspect of distorted mishpat. From all his studies, he must obtain and learn mishpatim -of-conduct, so that he knows how to conduct himself and [how to guide] others who conduct themselves according to his advice—[advising] each one commensurate with that person’s aspect, according to the greater or lesser degree of his rule and authority [over him]. A person merits all this through faith in the Sages, which is the aspect of “Do not stray….” (Deuteronomy 17:11) And then he is able to derive mishpatim of upright conduct, in the aspect of ‘true mishpatim,’ since he tends neither right nor left, as explained above. And then he is able to derive mishpatim of upright conduct, in the aspect of ‘true mishpatim,’ since he tends neither right nor left, as explained above.
However, when a person blemishes faith in the Sages, he is condemned to a wearying of the flesh—i.e., waste matter (מותרות)…This is “measure-for-measure”: since he has no faith in their words but ridicules them, and their words are a waste to him, he is, therefore, condemned to waste matter…
There are leaders who are called rabbi, whose studies are from this waste matter. Although they are incapable of guiding even themselves, as explained above, and all the more so of guiding others, they nonetheless put themselves forward in order to lead <others>. One must make certain not to confer authority on them, or strengthen and empower them, so that they are not referred to as “rabbi.”[1]
Rav Nachman’s statements here on faith in the Sages are striking. On the one hand, he demands faith in the Sages. On the other, he cautions against believing in the Sages, in particular rebbes. The distinction being made between the two is the level of waste matter (מותרות). A Sage’s saying must be actual, reflecting reality - not something that can be played with or stretched. Indeed, such a ‘test’ may accompany us in whatever we do spiritually. We should live and act in a religious and spiritual framework not because our particular society happens to have such leaders, or because of certain given conditions, but because - to the best of our knowledge - this is the truth of reality.
For example: we study Talmud. But do our explanations connect to the ‘real world’? Is this the verdict? Is this the halacha? Is this what God wants? The learning can only be true - not approximate or fictitious - if we ask these questions. Only this kind of learning can be tied to God, because He Himself is the true actuality of reality. To put it bluntly: idle imaginings and speculation are irrelevant to a verdict of truth. Rav Nachman is coming out strongly against the Torah’s separation from directness and actuality; a ruling cannot be truly ethical if it fails to relate to the person and his world in their present totality.
True faith in the Sages is a faith which is active while the Sage’s behavior and advice are realistic, tangible. There is, however, a dangerous kind of faith - one which imbues power to a ‘sage’ who is actually hollow, that he himself is a waste matter (מותרות), for his strength stems entirely from his believers. Evidently Rav Nachman experienced first-hand the influence that such rebbes could have on the public, and his words express these frustrations. Sometimes I can relate to him. You listen to someone, you try to hear what they’re saying, you don’t find anything there, and still people are amazed - this is a waste matter. There’s nothing there that truly belongs to the Divine. It brings to mind Hans Christian Andersen’s fable about the emperor’s new clothes.
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[1] Translation on Sefaria by Moshe Mykoff.
