The first published translation of a classical science text into the holy language . (Vilna 1780) |
Many would be
surprised to discover that there is a kaleidoscope of opinion regarding whether
or not a Jew may undergo a secular education. For someone born into western
civilization, it seems hard to imagine that this basic ‘right’ is even up for
discussion. For others it is equally surprising that anyone would even want to
study anything other than the Torah.
Although there are many sources that forbid secular studies, there are
just as many that take a very different
view. The ensuing debate is rather colourful and most enlightening, highlighting
a ‘great divide’ within the Orthodox community.
RAMO:
According to the Ramo, it is
forbidden to engage in a fixed programme of secular studies. However, he
says that the occasional study of secular wisdom would be permitted.[1]
Some have suggested that the reason for this ruling is not bittul Torah
(wasting time that could otherwise have been spent on Torah study), but rather bizayon
haTorah (bringing disgrace to the superior value of Torah by ‘displacing’ it
with something secular).
RABBI SHNEUR ZALMAN OF LIADI:
Rabbi Shneur Zalman of Liadi, the
founder of the Lubavitch movement writes “The impurity of science is greater
than the impurity of idle speech ...Thus it is forbidden, unless one employs
this as a useful instrument (such as a means of earning a livelihood).”[2]
RABBI NACHMAN OF BRESLOV:
I am aware of a teaching of Rabbi
Nachman of Breslov that I am fond of quoting (although I forget where I saw
it). It says something to the effect that the passionate pursuit of anything
neutral, that is not expressly forbidden by the Torah, may be counted as Torah
study as both have the same result, namely, keeping one away from sin. Yet,
nonetheless, he was against secular education, intimating that faith and
rationalism cannot go hand in hand without one yielding to the other.
RABBI ELCHANAN WASSERMAN:
Rabbi Elchanan Wasserman writes
“If you must sit in a school with non-Jews and befriend them, it is
forbidden...If you do not have to befriend them and you do not study heresy,
and you study in order to make a living, then is permitted and is a mitzvah.”[3]
RABBI ELAZAR SHACH:
According to the late Chareidi
leader, Rabbi Elazar Shach[4],
all forms of secular education, even at high school level, are expressly
forbidden. He singled out the study of history and psychology specifically, as
absolute ‘heresy’. Furthermore, studying a trade was only permitted when one’s
livelihood was under immediate threat. He said that if anyone who had undergone
a secular education, and still achieved success in Torah study, it was ‘maaseh
satan’(a result of satanic forces).[5]
RABBI MOSHE FEINSTEIN:
Rabbi Moshe Feinstein said in an
address to his students that in America one does not need a college degree to
make a living and that anyway we should be content living with less if
necessary.[6]
On the other hand, a young man once asked the pragmatic Rabbi Feinstein if he
could go to college, and he was told that if his parents insist that he
attends, he may indeed attend.[7]
THE VILNA GAON:
Not so well known is the view of
the Vilna Gaon, who actually encouraged secular studies, especially by our talmidei
chachamin or scholars. He felt that secular knowledge would, on the
contrary, broaden the scholar’s knowledge of Torah, create a kidush haShem
among non-Jews who would come to respect the prowess of the Torah scholar, and
also serve to prevent religious Jews from wandering off the path (since they
would already have had some sanctioned exposure to the secular world).[8]
The Vilna Gaon translated books
on geometry into Hebrew, such as his Sefer Uklidos (Book of Euclid), and
was consulted on matters of astronomy and mathematics by both Jewish and
non-Jewish scholars.
In 1778, Rabbi Baruch Schick of
Shklov, one his closest students, wrote “I heard from his holy mouth that
according to what a person is lacking in knowledge of the ‘other wisdoms’,
correspondingly he will be lacking one hundred portions in the wisdom of the
Torah.”[9]
Rabbi Hillel of Shklov commented
that the Vilna Gaon had ‘...delved considerably into secular studies in order
to master the Torah, make a kidush haShem in the eyes of the non-Jews, and to
bring the redemption nearer!”[10]
RABBI SHIMSHON REFAEL HIRSCH:
Rabbi Shimshon Refael Hirsch[11]
and Rabbi Azriel Hildershimer, with their Torah Im Derech Eretz
philosophy, established schools in Germany in the mid 1800’s which provided
both Torah and secular education, and laid the foundations for the
establishment of the Orthodox movement.
This was vehemently opposed by
the Chareidi movement, established in 1865, which forbid secular
education outright[12].
RABBI YOSEF SOLOVEITCHIK:
In 1946, the Torah Umaddah
movement was formed by Rabbi Yosef Soloveitchik and others affiliated to
Yeshiva University.[13]
This movement (which became the originator of Centrist Orthodoxy) actually sees
benefit in secular studies for their own sake and as an end in itself. Rabbi
Soloveitchik strove to create a system of ‘synthesis’ between the best Torah
scholarship, and the best secular scholarship in western civilization. He said
“A person who is secure cannot be an extremist.”[14]As
Rabbi Norman Lamm writes “Torah...and science... together offer us a more
over-arching and truer vision than either one set alone.”[15]
RELIGIOUS ZIONISTS:
It’s interesting to see that
while Religious Zionists generally concur with the Torah Umaddah
philosophy, they maintain that secular studies are valuable only insofar as they benefit the State of Israel, but not
for their own sake. Thus they would encourage the study of architecture as
opposed to, say, the study of music.
THE PENINEI HALACHA:
The Peninei Halacha explains that
in Talmudic times, the basic learning curriculum was completed by the age of
twenty, after which the student would get married and then leave the world of
full time study and start to work in order to support his family. During the
‘work’ phase, he would of course make time to continue and further his Torah studies,
part time.[16]
This may come as surprise to many
who today grow up in some factions of contemporary Torah society that have
created a ‘new’ model of full time Torah Study and no work. The full time
Kollel system for the masses has no real basis in the historical Torah world.
The Peninei Halacha continues
by suggesting that the Talmudic model should still be followed today. Namely,
that up to the age of about twenty, the student should be involved in
developing the fundamentals or ‘yesodei haTorah’, after which he must
participate in the ‘yishuvo shel olam’
by working, or studying for a profession and making some contribution to
society whilst at the same time returning to, and maintaining an ongoing
regimen of Torah study.
CONCLUSION:
The debate around the value and
permissibility of secular education is today, essentially between Chareidim
and those to their left. However, the deliberation takes on very different
dimensions when one looks at the statistics.
Contrary to popular perception,
the Chareidim in Israel and America now number about two thirds of the
general religious Orthodox community. And they are growing much faster than any
other segment of the population. Also, the non-Chassidic Chareidim have
now outnumbered the Chassidim.
While it is beyond the scope of
this article to discuss the issue of Chareidism apropos Centrist
Judaism, these numbers are hugely significant. Since Chareidim are generally
opposed to secular education and since they generally believe in full time
Torah study without the option of a profession (or even work) - the voices in
favour of a more balanced approach to the issue, are simply being drowned out.
When sheer force of numbers,
solely, determines the outcome of a debate, there no longer is a debate.
All indications are that the majority of the next generation of religious Jews will predominately be unschooled in secular matters.
[1] Ramo
246,4. This is based on a Talmud Yerushalmi, Sanhedrin.
[2] See
Tanya, Likutei Amarim, 8.
[3] See
Kovetz Shiurim by Rabbi Elchanan Wasserman, 2,47.
[4]
1899-2001.
[5] See
Michtavim Umaamarim vol. 1
[6] This
speech is published under Vaad LeHaromas Keren haTorah, New York, 1978.
[7] See
New Rulings From Rav Moshe Feinstein, by Rabbi Yair Hoffman.
[8] See
Peninei Halacha Likutim 1, p. 29.
[9] From
the introduction to Sefer Uklidos.
[10] See
Kol Hator 5,2.
[11] 1808
– 1888.
[12] See
Kotzk Blog 41) A Short History of Chareidim.
[13] The
phrase ‘Torah Umaddah’, however, is
said to have originated with Rabbi Yonatan Eybeschutz (1690 – 1764), although
it may have had a different connotation then.
[14] See
A Reader’s Companion to Ish Ha-Halacha, Introduction.
[15]
Norman Lamm, Torah Umaddah, p. 236.
[16] See
Peninei Halacha, Likutim 1, p. 4.
You should make a back-up of this website as I think at one point they will put it down. Like burning Rambams books style.
ReplyDeleteI agree a lot with this article and blog in general.
And I have been in different yeshivot. The modern orthodox seems the most balance.
Torah without science is dangerous, I see so many dumb people that dont even grasp the depth of Hashem. I once heard the dinousaurs didnt exist! Ahh thanks again Dr Gerald Shroeder, and Rambam, and to all of the greats that we indeed have. I have the feeling that the Tanaim and Amoraim would laugh at this new schollars.