Learning Torah from a Rasha
Question: May a person attend a Torah shiur (or read a book authored) by a noted rasha/anti-Orthodox individual?
Short Answer: It is forbidden to listen to a shiur – and according to many, even to read a book authored – by such an individual.
Explanation:
I. The Source
The Gemara (Moed Katan 17a) recounts a story about a certain rebbi who was “sanei shumanei” – that negative rumors circulated about him. He was excommunicated by Rabbi Yehudah. The basis for the excommunication was a pasuk in Sefer Mal’achi that compares a rebbi to a “mal’ach of Hashem.” One may only learn from a rebbi who acts like a mal’ach.
The problem is that the Gemara (Chagigah 15b) asks from the above Gemara on Rabbi Meir: Why did he learn from Acher (Elisha ben Avuyah), the former talmid chacham who went “off the derech”? The Gemara answers that Rabbi Meir based his decision on other p’sukim. The Gemara (according to Rashi) further clarifies that there is no contradiction between any p’sukim – a talmid may learn from a “bad” rebbi where the talmid is a gadol, advanced in his learning, but he may not learn from such a rebbi when the talmid is still a katan.
The Gemara (Chagigah, ibid.) concludes by stating that sometimes a talmid, such as Rabbi Meir, can take the “inside” of the fruit without being bothered or affected by the “outside” of the fruit.
II. The Key Omission
This halachah is codified in the Shulchan Aruch (Yoreh Dei’ah 246:8). However, the Shulchan Aruch leaves out the key distinction from the Gemara (Chagigah). In other words, instead of limiting the prohibition of learning from a “bad” rebbi to younger, less developed talmidim, the Shulchan Aruch states the rule broadly, without any limitations. Seemingly, it would be prohibited, according to the Shulchan Aruch, even for a well-established talmid chacham to learn from a “bad” rebbi.
The Shach (8) elaborates why the Shulchan Aruch does not make any distinctions in this prohibition. Nowadays, we are all considered a katan with respect to this prohibition, since we are not on the same learning level as earlier generations. Thus, nowadays, no one may learn from a “bad” rebbi. The Shach also gives a second answer that supports this broad interpretation of the prohibition. The language of the Gemara implies that only Rabbi Meir had permission to learn from Acher. Others disagreed with Rabbi Meir’s distinction between katan and gadol – thus, the Shulchan Aruch holds that both are forbidden to learn from a “bad” rebbi.
III. The Rambam Himself
The Birkei Yosef (Yoreh Dei’ah 246:9) questions the answers of the Shach from the actions of the Rambam himself. The Rambam, who like the Shulchan Aruch does not distinguish between katan and gadol, appears to hold that no one may learn from a “bad” rebbi. But the Rambam himself, according to the Rivash, learned “outside topics” from others, based on the opinion of Rabbi Meir.
The Birkei Yosef answers that the Rambam held that everyone permits learning from a “bad” rebbi if the talmid is as great as the Rambam. The Rambam knew he was the clear gadol ha’dor. He didn’t write this heter in his halachos, as this would cause everyone to claim they were permitted to learn from a “bad” rebbi as well.
IV. Practical Application
Rav Moshe Feinstein zt”l (Igros Moshe, Yoreh Dei’ah 2:108), applies the above ruling to a case where a beis midrash wanted to hire an “employee” of a Conservative synagogue to give a drashah/shiur in the beis midrash. Rav Moshe held, based on our sources in the Gemara, that it was forbidden to allow such a person to give a shiur. Even if the content was acceptable, we are barred from learning Torah from such a person.
Indeed, Rav Hershel Schachter shlita has ruled: “We only follow a rabbi’s ruling if he properly models Torah behavior. If he is a baal aveirah, if he knowingly violates Biblical or rabbinic laws, he is not qualified to teach and render halachic rulings. When members of the public become aware of his improper behavior, they may no longer rely on his judgment for any rulings, unless it can be verified that such rulings were rendered before the rabbi’s sinful conduct began. Since it is often not possible to ascertain when these rulings were rendered, one should ask another rabbi for a new p’sak.”
V. Reading Their Books
May you read a sefer authored by a “bad” rebbi?
The Be’er Moshe (8:3) holds that it is forbidden to read s’farim authored by a “bad” rebbi. Unfortunately, his version of “bad” rebbeim includes roshei yeshivah in the Mizrachi movement and (this author’s holy rebbeim) those “of Yeshiva University.” One can still be influenced by the author even if he does not see the person, as reading their material implies that they are kosher. Further, the “bad” author can “hide” inappropriate thoughts in his books.
Rav Schachter shlita notes that “[a]lthough people use [Marcus] Jastrow’s [Aramaic] dictionary [for Talmudic and midrashic terminology], and I was told that Jastrow was not Orthodox, that is different, because that is an issue of translation, not p’sak (halachic adjudication).” See Jewish Action (ibid.)
Finally, R’ Dovid Lichtenstein (of Headlines fame) cites the Divrei Yirmiyahu and others who hold that the entire prohibition applies to learning Torah from the mouth of the “bad” rebbi. Reading his books is permitted, as you do not learn from his evil ways. See www.outorah.org/p/31080 .
