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<p>The letter below appears on pages 109 - 110 of this week's Flatbush Jewish Journal.</p>
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<p>Last week's issue of the Flatbush Jewish Journal featured some letters criticizing a letter in an earlier issue of the paper by "Lakewood Lamdan" who suggested that secular subjects not be taught in yeshivas. These letters focused on the point that without
a proper secular education yeshiva boys will not be able to enter the job market and support their families. Very few men stay in learning forever, and hence, after a certain period of time, they are faced with the challenge of earning a Parnassa. While
some will go into Chinuch, not everyone is cut out to meet the challenges of being a rebbe. Most will have to look for employment in other venues.<br>
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However, none of the letters mentioned that a decent secular education is a <strong>
prerequisite</strong> for success in learning Torah. (In light of this, I simply cannot understand how this Lakewood Lamdan could call for the elimination of secular studies in yeshiva high schools.) Below are some sources stressing the importance of secular
education related to Torah learning.<br>
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<font size="3">There is the opinion of the GRA that is given by R. Barukh Schick of Shklov in the introduction to his Hebrew translation of Euclid’s book on geometry,
<em>Sefer Uklidos </em>(The Hague, 1780). There he writes<br>
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<em>When I was in the illustrious city of Vilna in the presence of the Rav, the light, the great Gaon, my master and teacher, the light of the eyes of the exile, the renowned pious one [may HaShem protect and save him] Rav Eliyahu, in the month of Teves 5538
[January 1778], I heard from his holy mouth that according to what a person is lacking in knowledge of the “other wisdoms”, correspondingly he will be lacking one hundred portions in the wisdom of the Torah, because the Torah and the “other wisdoms” are inextricably
linked together …<br>
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</em>R. Yhonason Eybeschutz wrote in <em>Yaaros Devash</em> 2:7 (as translated by L. Levi in
<em>Torah and</em> <em>Science </em> pages 24-25):<br>
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For all the sciences are “condiments” and are necessary for our Torah, such as the science of mathematics, which is the science of measurements and includes the science of numbers, geometry, and algebra and is very essential for the measurements required in
connection with the <em>Eglah Arufah </em>and the cities of the Levites and the cities of refuge as well as the Sabbath boundaries of our cities. The science of weights [i.e., mechanics] is necessary for the judiciary, to scrutinize in detail whether scales
are used honestly or fraudulently. The science of vision [optics] is necessary for the Sanhedrin to clarify the deceits perpetrated by idolatrous priests; furthermore, the need for this science is great in connection with examining witnesses, who claim they
stood at a distance and saw the scene, to determine whether the arc of vision extends so far straight or bent. The science of astronomy is a science of the Jews, the secret of leap years to know the paths of the constellations and to sanctify the new moon.
The science of nature which includes the science of medicine in general is very important for distinguishing the blood of the
<em>Niddah </em>whether it is pure or impure … and how much more is it necessary when one strikes his fellow man in order to ascertain whether the blow was mortal, and if he died whether he died because of it, and for what disease one may desecrate the Sabbath.
Regarding botany, how great is the power of the Sages in connection with <em>kilayim</em> [mixed crops]! Here too we may mention zoology, to know which animals may be hybridized; and chemistry, which is important in connection with the metals used in the tabernacle,
etc.<br>
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Clearly according to the GRA and R. Yhonason Eybeschutz secular knowledge is important for success in Torah learning.<br>
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Of course, Limudei Chol can in no way compete with the importance of Limudei Kodesh. Indeed, Rav Shimon Schwab wrote the following in an article entitled "The Jews in Golus: How High a Profile" (Jewish Observer, Feb. 1988 and reprinted in Selected Writings
pp. 290-300) in a section with the heading "An Approach to the Non-Jew" <br>
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If all the nations of the world - and it's the tendency today to think this way - are depraved, foolish and wicked, it is no distinction to be better than those who are depraved, foolish and wicked. That is no basis for praise to the
<em>Ribbono Shel Olam. </em>By the same token, gratitude for being given the Torah cannot be meaningful if all non-Torah science is nonsense, if all secular knowledge is without value. What glory is ascribed to Torah knowledge if its distinction is simply that
it is superior to nonsense? To the contrary, <em>Chazal</em> have told us that there is indeed
<em>chachma</em> (wisdom) amongst the nations. As a matter of fact, upon seeing a wise non-Jew, one pronounces a blessing, praising G-d 'for having given of His knowledge to [a creature of] flesh-and-blood.' But all their knowledge - all their sciences and
all their wisdom - shrinks into absolute nothingness before the majesty of one <em>
kutzo shel Yud </em>(small stroke) of the sacred Torah.”<br>
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Professor Yitzchok Levine<br>
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