This article includes many of the reactions that we received to the series of articles on academic study.
We are proud, they write, to belong to the myriad Torah-true adherents, who are strong and fortified, themselves and in their homes, where a superior atmosphere prevails. We are proud to be a part of the thousands for whom the halachic ruling of the Torah leaders of the generation is the [first and] last word and whose homes reflect total submission to Torah and its sages. Their praise is that they do not veer from or change anything. The Sefer Hachinuch says: "And you shall do according to what they tell you." This mitzvah includes obeying at all times the directives of the Torah sage and leader in our midst. Yiftach in his generation is like Shmuel in his.
We are, regrettably, witness to a clear decline. Only a decade ago, academic studies were outside of our limits. Slowly, this barrier was eroded and but the realization crystallized that academia is not only a place of study but also a system of compromise and a change of direction for the chareidi society. Sadly, it is precisely those who emerged from it apparently unscathed who are the ones responsible for others to follow in their footsteps.
People stand on the brink of a river rushing over smooth stones. Some succeed in forging across like an acrobat while those who follow behind stumble and drown. Needless to state, a G-d-fearing person will not walk along the edge of a cascading river fraught with spiritual dangers.
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One of our readers revealed to us an incisive one hundred page study which was produced between the walls of academia. It deals with the thought processes of this world, that is, the very underpinnings of their viewpoint. Every principle stated here in short, is explained over tens of pages in that report.
The reader brought our attention to the fact that the four basic principles stated there upon which the world of academia is founded represent total heresy and contradiction to the truth of Torah:
The structure of academic thought processes is based upon the following:
1. Reality is measured only through measurable values which can be measured, studied and criticized.
2. There is total equality between man and woman, man and animal, child and adult, rich and poor, one nation and another, and between Torah scholars and the masses.
3. Determinism - the lack of free choice, like by animals. According to them, man is a captive of his desires and his fate.
4. The world of academia frees man from any divine commandment and from everything beyond what exists and what is tangible. It studies everything through material yardsticks and from here stems the very lack of answerability to religion and the approach of being just `religious at heart'. From here also originates the devaluation towards the teachings of Chazal and the study of Tanach based on everyone's personal interpretation. From here as well is derived the goal of careerism and material competitiveness.
All this is a studied approach and therefore, according to this thesis, even if we screen the material being taught or choose neutral areas of study, it is impossible [to remain neutral] and untenable because the very essence of their study program is steeped in their principles, or as the study expresses it: "The thought processes are permeated with a chemical connection rather than an organic connection which can be filtered out."
Our Torah leaders quoted during this newspaper series maintain that one must altogether refrain from entering the halls of academia because it is saturated with heresy and apostasy, as is stated in Maseches Avoda Zara, "All those who enter will never return."
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Another reader quoted the sharp words of the Rosh, who centuries ago, warned against secular learning and established a clear-cut approach (Responsa of the Rosh, Klal 55).
"The wisdom of the Torah is a transmission to Moshe from Sinai and the wise man will delve into it... And even though it may seem that it negates science, we persevere to follow our traditions. The wisdom of philosophy is natural and they were great thinkers and they established every facet on its nature. But from their great intellectual capacity, they inquired deeply into things and caused destruction, and they were forced to deny the Torah, because the Torah is not a natural study but based on received tradition, to which applies, "Be tamim [wholesome and unquestioning] with Hashem." Therefore, no proof can be brought from their statements... [As the questioner is trying to do - Ed]
And this is what the sage referred to: "All who enter will not emerge." This means that whoever gets a foothold in this field of inquiry will not be able to leave it and put Hashem's Torah into his heart, because he will not be able to abandon the natural study since his heart will always be inclined to this natural field of study. Because of this he will be unable to fathom the wisdom of Torah which is a code of life. He will always attempt to reconcile the one with the other, bringing proofs from one to the other and will thus necessarily misconstrue the true judgment because these are two opposites, they are jealous of each other, unable to abide one by the other..."
