07 May UNIVERSITY PROTESTS: EMPOWERING TRUTH ABOVE POPULARITY

At various colleges
across the nation,
s t u d e n t
demonstrations
have sprung up in

response to the Israel-
Hamas conflict, following the lead of

activists at Columbia University. These
protests urge universities to distance
themselves from entities supporting Israel’s
actions in Gaza, and in some instances,
from Israel altogether. Since the initial
detentions at Columbia on April 18, law
enforcement has apprehended hundreds
nationwide. While authorities seek
resolutions as the academic year draws to a
close, students remain steadfast in their
activism at numerous prestigious
universities.
Notably, teachers and professors are
increasingly standing alongside students,
emphasizing the importance of safeguarding
students’ right to protest and advancing
their cause.
Upon witnessing the increasing support for
this protest among academia, even at the
risk of arrest and potential professional
consequences, one may ponder whether
their stance holds validity. After all, these
are some of the foremost academic
institutions in the world.
This sentiment is particularly poignant in
light of the teachings of our sages, who
emphasized the importance of valuing the
wisdom of all people, regardless of their
background. Perhaps, then, we should
indeed take heed and reconsider the
grievances being voiced against us.
אם יאמר לך אדם: יש חכמה בגוים – תאמן, הדא הוא
דכתיב )עובדיה א‘( ”והאבדתי חכמים מאדום ותבונה
מהר עשו“.יש תורה בגוים אל – תאמן, דכתיב ”מלכה
.“ושריה בגוים אין תורה
“If a person says there is wisdom among the
non-Jewish nations – you can believe it. If a

person says there is Torah among the non-
Jewish nations – don’t believe it.” (מדרש

(איכה פרק ב, יג
The Prophet Yeremiah mourns in the Book
seems there that) איכה פרק ב פסוק ט) Eicha of
to be a lack of Torah, symbolizing morality,
among the nations. However, our sages
highlight that while they may not possess
Torah morality, they do possess wisdom.
To address this dilemma, let’s turn to the
perspective of the Torah on this matter. The
pasuk in our Torah portion(קדושים(
emphasizes the importance of honoring not
only the elderly but also those who possess
wisdom(לב ,יט ויקרא (. Interestingly, in this
context, “wise person” encompasses even

young scholars. However, the Gmara(קידושין
of question the raises) לב,א וראה פרש״י
whether an old wicked person should also
be honored, to which it responds in the
negative, asserting that we honor only those
who are wise in both knowledge and
morality.
We can initially interpret this on a surface
level as the Torah discouraging respect for
immoral individuals. However, delving
deeper, the Torah conveys a profound
message: wisdom devoid of morality lacks
true wisdom and thus does not merit respect.
Let’s elaborate on this idea.
In the Amidah prayer we beseech for
wisdom, acknowledging that it is divinely
bestowed upon humanity:
ַַאָּתּה חֹוֵנֵן ְלְָאָדָם ַּֽדַֽעַת ּוְמְַל ּ ֵַּמד ֶלֱא ּ ֱנֹוׁש ִּביָנָה. ְוְָחֵָּֽנֽנּו ֵֵמִאְִּתָּך
ָחְכְָמ ּ ָה ִּביָנָה ָוָֽד ַֽעַת: ָּבּרּוְך ַַאָּתּה השם חֹוֵנֵן ַהָּֽד ַֽעַת
You graciously bestow divine understanding
to man (Adam), & teach mortals wisdom;
graciously bestow upon us from Yourself
knowledge, wisdom & divine understanding.
Blessed is You Hashem, Who graciously
bestows divine understanding.
The prayer delineates three tiers of wisdom
is there ,Firstly . חכמה בינה ודעת
knowledge(חכמה (of , which pertains to
basic information acquired through study.
Secondly, there is wisdom(בינה (, which
denotes a deeper comprehension of complex
matters. Lastly, there is spiritual
wisdom(דעת (, a divine understanding
granted solely by Hashem.
Interestingly, the blessing opens by
declaring that divine wisdom is bestowed
upon Adam. What’s the significance of this
connection?
The Gemara(א ,סא יבמות (highlights that
only the Jewish nation is referred to as
אתם קרויים אדם, ואין עובדי כוכבים “,Adam“
אדם קרויים, emphasizing a unique
relationship between the Jewish people and
the divine. This distinction is further
underscored by the above explained prayer
in which Hashem bestows “Adam” from
His divine wisdom specifically to the Jewish
nation.
But why are we the only ones called Adam?
elucidates)גור אריה בראשית א,א) Maharal The
that two entities were created last to fulfill
and complete the world’s creation. Just as
Adam was the final creation, so too is the
nation of Israel the last nation created. The
essence of creation, as per the Maharal,
revolves around wisdom. Therefore, anyone
engaging in the study of Hashem’s wisdom
contributes to the completion of His
creation. However, it’s crucial to recognize

that this wisdom isn’t superficial;
rather, it encompasses the
profound depths of divine
knowledge.
While colleges and universities
typically impart foundational
knowledge and some very basic
level of understanding, yeshivas
prioritize delving into profound
comprehension. Furthermore,
yeshivas instill in students a
practice of continuously delving
deeper into the nuances of Torah
and Gemara. Students spend
their days engaged in mental exertion,
pushing the boundaries of their
understanding. This pursuit represents the
second tier of wisdom, known as
understanding, which serves as a pathway to
divine wisdom. However, this level of
understanding necessitates moral integrity
and righteousness, as it involves a refined
wisdom that integrates both intellectual and
spiritual dimensions, requiring the
involvement of the soul.
That’s why the Torah commands us to honor
the wise, as their wisdom is intricately
linked with moral integrity, and it extends
the depth of wisdom to profound levels.
The contrast between university students
and yeshiva students is evident in various
aspects, including the concerning difference
in suicide rates. While suicide is almost
unheard of in yeshivas, it remains a
prevalent issue in colleges and universities.
According to Wikipedia, suicide ranks as
one of the leading causes of death among
students in the United States. Approximately
24,000 college students attempt suicide
each year, with 1,100 tragically succeeding.
This alarming statistic places suicide as the
second-leading cause of death among U.S.
college students. Moreover, around 12% of
college students report experiencing suicidal
thoughts during their first four years of
college, with 2.6% experiencing persistent
suicidal ideation. Additionally, a staggering
65% of college students have connections to
someone who has attempted or died by
suicide, underscoring the widespread
impact of this issue.
According to the National Alliance on
Mental Illness (NAMI), nearly half of the
student population in the educational system
has been diagnosed with or treated for
depression.
In addition to the concerning suicide rates,
another aspect contributing to the shaping
of academia today is the significant number
of disillusioned youth emerging from

broken homes, often influenced by
progressive ideologies. Many of these
individuals are grappling with addiction,
with substances like weed being prevalent.
According to the American Addiction
Center, substance abuse is prevalent among
college students and can lead to various
academic, physical, mental, and social
challenges. A study revealed that almost
half of the surveyed college students met
the criteria for at least one substance use
disorder (SUD). Additionally, the 2019
Monitoring the Future survey noted elevated
rates of marijuana and various illicit drug
use, notably amphetamines, cocaine,
hallucinogens, and MDMA, especially
among individuals in the typical college age
range, typically in their early to mid-20s.
When you factor in these realities, it paints
a stark picture of the demographic
influencing academia.
Furthermore, when you engage these
individuals in discussions about basic
Middle East facts, you often encounter a
profound lack of knowledge. Their
understanding seems to be shaped more by
constant exposure to TikTok propaganda
and the allure of popular slogans like “from
the river to the sea” than by genuine
comprehension.
Given these circumstances, the question
arises: should we truly consider their
wisdom?
Maimonides, (in the introduction to the
Eight Chapters of Pirkei Avot), emphasizes
the importance of accepting truth from
whoever utters it, indicating that truth is not
confined to those considered wise but can
come from anyone who is factually correct.
Similarly, Ibn Gabirol echoes this sentiment.
Indeed, as Maimonides teaches, even if the
majority of the world subscribes to a certain
belief while a small minority holds a
different perspective but is ultimately
correct, we must adhere to the truth,
regardless of its popularity.
ברוך אשר בחר בנו מכל העמים