Moral Compass in Education: Halachic Guidelines for College, University and Beyond

Rabbi Shay Tahan

Given the display of moral decline in the most elite universities, there is no better time to reassess the age-old question of whether it is halachically permissible to attend college and university. This involves a careful consideration of which subjects are acceptable and what should be avoided in such institutions. Since the education in these establishments is secular and often involves interactions with gentile teachers, mentors, and colleagues, several issues must be clarified.

Let's begin with the advice of Rav Moshe Feinstein (אגרות משה יו״ד ח״ד סימן לד), who noted that while he did not advocate protesting against those who attend such institutions, it is essential for individuals to be aware of the numerous problematic aspects, some of which we will discuss here. Rav Feinstein (אגרות משה יו״ד ח״ד סימן לו אות טז), acknowledges that many people may not have the ability or motivation to engage in Torah study, and for such individuals, learning a profession can be a suitable and practical approach.

It's essential, in my opinion, to bear in mind that when Rav Feinstein wrote his responsa he did not have to contend with the current state of affairs, which includes additional issues we won't delve into here, such as progressive teachings and an atmosphere that contradicts Jewish values and, frankly, any moral values. The eccentric ideologies promoted in these places should be avoided at all costs. Additionally, the escalating problem of anti-Semitism in today's colleges and universities adds another layer of concern.

Another evident issue arises with the coed learning environment where boys and girls sit together in the same classes (אגרות משה יו״ד ח״ג סימן עח-עט). This extends to the challenge of shared meals in the lunchroom and being on the same campus during break times. The extent of the trials and temptations that arise in such scenarios is beyond the scope of this essay to elaborate on, but the stories heard were quite alarming.

Rav Elchanan Wasserman(קובץ הערות, ביאורי אגדות סימן יא)  explains that there are different issues to be addressed. Firstly, it is needless to say that if the subjects studied involve heresy—meaning ideas opposed to the Torah—it is strictly forbidden to study or enter such classes. This constitutes a Torah violation of (ויקרא יט, ד) "אל תפנו אל האלילים", which the Rambam specifies as referring to reading books of idol worship. Given that heresy is considered worse than idol worship, it must be unequivocally avoided.

Another scenario one must avoid is if they notice that they are being influenced by schoolmates or becoming overly friendly with them, leading to adopting their ways. This also constitutes a Torah violation of "השמר לך פן תנקש אחריהם,"(דברים יב, ל)  as explained by the Rambam, is meant to emphasize the need for separation from influences that may lead one astray.

According to Rav Elchanan , when these two issues are not present, it is permitted to study only for the purpose of acquiring a profession to support oneself and one's family, not solely for the sake of acquiring knowledge. The permission is derived from the Talmud(שבת קנ,א) , which allows a parent to teach their child a profession.

Rav Elchanan delivers a powerful point that drives to the heart of this discussion. He emphasizes a fundamental distinction between Torah and secular studies. We are all familiar with the concept of learning Torah lishma, meaning one must study Torah without any external motives, such as seeking honor or securing a prestigious job. The purpose of Torah study should solely be for the love of acquiring Torah knowledge (רב חיים מוולוז’ין בנפש החיים), without any material gain, thereby drawing closer to Hashem(רבי אברהם וינברג ביסוד העבודה) . In contrast, the approach to secular studies should be the exact opposite — pursued only for practical gain, and not merely for the sake of acquiring knowledge without any material benefit.

Engaging in Torah lishma allows one to derive enjoyment from their learning. Although the benefit is derived from the enjoyment, such a gain is permitted and considered part of the lishma approach to Torah study(הקדמה לאגלי טל) .

Studying secular subjects solely for the sake of personal enrichment, without contributing to the well-being of the household, is forbidden.

 This is supported by the response of a sage in the Talmud(ירושלמי ריש פאה)  who was asked about the permissibility of learning Greek wisdom. The rabbi advised that since the entire 24 hours of the day are meant for Torah study, one should find time, separate from day or night, for studying non-Torah subjects. This is because the Torah instructs individuals to learn Torah day and nightוהגית בו יומם ולילה- , designating these periods exclusively for Torah study.

Rav Feinstein (אגרות משה יו״ד ח״ד סימן לו אות טז), on the other hand, takes a different approach. He acknowledges that individuals are permitted to pursue the study of various secular fields during their free time. According to him, as long as a person maintains dedicated Torah study hours, engaging in reading other subjects that do not involve forbidden teachings is permissible. However, he cautions individuals to ensure that these pursuits do not interfere with their primary focus on Torah studies.

Nevertheless, it is preferable to have one's child learn Torah at a yeshiva than to send them to study secular subjects. Therefore, if an individual or their child has the capability to dedicate themselves solely to Torah study, it is highly recommended to do so.

Rav Moshe Feinstein (אגרות משה יו״ד ח״ג סימן פב) explains that while it might be technically permitted, the likelihood of maintaining the status of a "Ben Torah" (a devoted Torah scholar) and adhering to the high standards of Torah observance is slim in such circumstances. Therefore, it is strongly recommended to avoid such situations. Nevertheless, for a young child, it is forbidden to attend secular schools, even if all the issues mentioned above are not present. This prohibition applies to both young boys (bachurim) and newly married men (avrechim) who have not studied enough Torah to potentially reach advanced levels in Torah studies later in life. The imperative of continuing education in yeshivot and kollelim is considered crucial in such cases. This ensures that individuals have the necessary tools later in life to grow into Torah scholars, aligning with the purpose and mission entrusted to every Jewish man.

It's worth mentioning that there is a third perspective held by those who believe that learning at secular schools is strictly forbidden, and even incorporating secular studies into yeshivas, often referred to as high schools, is not permitted. Rav Menashe Klein (שו״ת משנה הלכות תנינא סימן קלב) is one proponent of this viewpoint.