14 May MORAL COMPASS IN EDUCATION: HALACHIC GUIDELINES FOR COLLEGE, UNIVERSITY AND BEYOND

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
who ,)אגרות משה יו״ד ח״ד סימן לד) Feinstein
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 (משה אגרות
that acknowledges ,)יו״ד ח״ד סימן לו אות טז
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 (ח״ג יו״ד משה אגרות
עט-עח סימן(. 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.
קובץ הערות, ביאורי)Wasserman Elchanan Rav
יא סימן אגדות (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
,“ויקרא יט, ד( ”אל תפנו אל האלילים) of violation
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(א,קנ שבת (, 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
רב חיים מוולוז‘ין) knowledge Torah acquiring
החיים בנפש(, without any material gain, thereby
drawing closer to Hashem(וינברג אברהם רבי
העבודה ביסוד (. 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
. (הקדמה לאגלי טל)study Torah
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(פאה ריש ירושלמי (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 nightולילה יומם בו והגית-
, designating these periods exclusively for
Torah study.
אגרות משה יו״ד ח״ד סימן לו אות) Feinstein Rav

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.
אגרות משה יו״ד ח״ג סימן) Feinstein Moshe Rav
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 (משנה שו״ת
קלב סימן תנינא הלכות (is one proponent of this
viewpoint.