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Rabbi Nachman Mibreslav wrote in Likutey moharan chapter 56:

וּכְשֶׁהַשֵּם יִתְבָּרַך נִסְתָּר בְּהַסְתָּרָה אַחַת גַּם כֵּן קָשֶׁה מְאד לְמָצְאוֹ אַך אַף עַל פִּי כֵן, כְּשֶׁהוּא נִסְתָּר בְּהַסְתָּרָה אַחַת אֶפְשָׁר לִיגַע וְלַחֲתֹר עַד שֶׁיִּמְצָא אוֹתוֹ יִתְבָּרַך מֵאַחַר שֶׁיּוֹדֵעַ שֶׁהַשֵּם יִתְבָּרַך נִסְתָּר מִמֶּנּוּ אֲבָל כְּשֶׁהַשֵּם יִתְבָּרַך נִסְתָּר בְּהַסְתָּרָה תּוֹך הַסְתָּרָה דְּהַיְנוּ שֶׁהַהַסְתָּרָה בְּעַצְמָהּ נִסְתֶּרֶת מִמֶּנּוּ דְּהַיְנוּ שֶׁאֵינוֹ יוֹדֵעַ כְּלָל שֶׁהַשֵּם יִתְבָּרַך נִסְתָּר מִמֶּנּוּ אֲזַי אִי אֶפְשָׁר כְּלָל לִמְצא אוֹתוֹ מֵאַחַר שֶׁאֵינוֹ יוֹדֵעַ כְּלָל מֵהַשֵּם יִתְבָּרַךְ.‏

The idea is that if you know that truth is hidden, you are seek out it. Differently if you are wrong and you think that you are right you cannot seek out the Truth.

So if you ask a question, a good question, you can solve a little problem, but if you answer a wrong answer, you can get a double reward.

So may be that the great reward is for who answer a wrong answer. Is it true, or logical, or not illogic?

For instance, I wasn't seeking about some topic because I was convinced that I know it. Someone asks, I answer, and I see that my answer is wrong. So I will learn again and find the right answer. 1- discovery of the need to know, 2.- seeking and perhaps find the truth.

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  • The first downvote seems to say that this question is like a wrong answer.
    – kouty
    Jun 27 '16 at 8:09
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    I don't understand how you arrive at your conclusion from what R' Nachman wrote. From what he wrote, you can derive that it's better to know you don't know something than to think you know something (but be wrong). I don't see how you get from that to "if you answer a wrong answer, you can get a double reward".
    – msh210 Mod
    Jun 27 '16 at 14:35
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    @msh210 Pashut! I wasn't seeking about some topic because I was convinced that I know it. Someone asks, I answer, and I see that my answer is wrong. So I will learn again and find the right answer. 1- discovery of the need to know, 2.- seeking and perhaps find the truth.
    – kouty
    Jun 27 '16 at 15:10
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    I'm sorry, but I don't understand the question you're asking. Jun 27 '16 at 15:28
  • @MonicaCellio If you learned a Sugia and get a wrong conclusion, it is sometime difficult to modify your view yourself. You will not ask, because you "know". But if someone else asks and you answer, you may know your error by negative feed backs, and you will start to learn the topic a second time. So wrong answer is a gain. But good question give you more points. What do you prefer
    – kouty
    Jun 27 '16 at 15:44
  • @MonicaCellio may be that you think that it is not a question. If it is the case, you are not really wrong. I was thinking that meta is a place for opening a kind of discussion about the mi Yodeya, as metamathematics, metalogic. But not metahalacha Chas Veshalom.
    – kouty
    Jun 27 '16 at 21:51
  • Discussion on meta is fine; I just didn't understand what discussion you wanted to have. Thanks for clarifying. Jun 27 '16 at 22:04
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    (Thank you for your earlier reply to me in a comment. Now) I understand your point that it is useful to post a wrong answer. However, I don't understand why you're contrasting a good question with a wrong answer. Both are valuable, and posting one does not preclude posting the other AFAICT. Am I misunderstanding something?
    – msh210 Mod
    Jun 28 '16 at 0:07
  • @msh210 ++, I agree of course. The point was to look at the paradoxal primarily reaction to the discover that an answer is wrong. I can add more. Sometimes a good teacher may know to avoid a part of errors looking (See Rosh in first chapter of Baba Batra, I am not Cholek chas veshalom but want to say somewhat) and look at the good questions in way to give more motivation to the pupil. You are right.
    – kouty
    Jun 28 '16 at 2:56
  • @msh210 I just understand now that you explained me to answer inside the question and not in comment. thank you.
    – kouty
    Jul 18 '16 at 4:23
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For the purpose of this online Q&A repository, an incorrect answer, even when it represents a growth opportunity for the author, is harmful, since it presents itself as the truth to any of the thousands of people who read the Q&A. Sure, voting and comments may help readers discern what's less likely to be reliable information, but as long as it's up, it remains potentially misleading.

A good question, on the other hand, is extremely valuable, since it creates a space on the Internet for people to gather around the particular point of curiosity that it expresses, and hopefully prompts people to post good answers that effectively address that point of curiosity

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  • 1.- "harmful" Chas Veshalom, no Halacha Lemaasse. despite that הגס ליבו בהוראה שוטה, רשע וגס רוח because of harmfulness. here it is good. 1.- My purpose was Davka when the answer is made by absolute certitude. This is the true error. To be not sure lead to verify.
    – kouty
    Jun 28 '16 at 16:23
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    Even when presented tentatively, even when not to be acted on, that which is incorrect potentially causes harm to readers by putting wrong ideas in their heads. Self-correction and peer review can eliminate that harm once they kick in, but until then, the "pit in the public domain" remains a hazard.
    – Isaac Moses Mod
    Jun 28 '16 at 16:30
  • Yes you are right, but for an adverted reader it is good to verify if there is wrong answers and correct. There are a couple of point of view. You enhance an other point of view
    – kouty
    Jun 28 '16 at 16:33
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Rabbi Yochanan preferred Resh Lakish (which countered him) to Rabbi El'azar BM 84a!

Resh Lakish died, and R' Johanan was plunged into deep grief. Said the Rabbis, 'Who shall go to ease his mind? Let R' Eleazar B' Pedath go, whose disquisitions are very subtle.' So he went and sat before him; and on every dictum uttered by R' Johanan he observed: 'There is a Baraitha which Supports you.' 'Are you as the son of Lakisha? 'he complained: 'when I stated a law, the son of Lakisha used to raise twenty-four objections, to which I gave twenty-four answers, which consequently led to a fuller comprehension of the law; whilst you say, "A Baraitha has been taught which supports you:" do I not know myself that my dicta are right? ' Thus he went on rending his garments and weeping, 'Where are you, O son of Lakisha, where are you, O son of Lakisha;' and he cried thus until his mind was turned.

But we see every day a student of yeshiva ktana yk, which was accepted to a big famous and prestigious yeshiva gdola YG, that leave his Talmud and says: "I was one of the stronger in yk, and when reached YG, I find myself out of the main group and progressively withdraw..."

See the book Deerch Chochma of Ramchal.

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