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In the period of the Rishonim (about eight hundred years ago), studying secular studies was controversial. Many secular books at the time contained heretical beliefs. They attracted many young people, some of whom abandoned Judaism and assimilated. (Of course, the difficulties of the exile added to the temptation to assimilate.) This led many Torah giants to discourage students from studying secular studies; some discouraged adults as well.
About two hundred years ago, the problem became even more acute. The Enlightenment in Europe attracted many Jews who had faith that pure intellect was capable of solving all of humanity’s problems. This premise led them to believe there was no further need for Torah and mitzvot. As a result, many Jews in Western Europe who studied secular disciplines abandoned their traditions and assimilated. In response, some rabbis prohibited studying secular studies. However, since most Torah giants recognized the great value of secular studies, they did not prohibit them, but rather advised caution when studying them.
Some Orthodox communities still avoid secular studies and do not teach them in their schools. (This is the position of most Ĥaredi schools in Israel.) Nevertheless, it is proper to integrate secular studies into the curriculum, as is the norm in Religious Zionist schools. There are a number of good reasons for this, as we will now explain.
First, secular studies are intrinsically worthwhile, as they allow people to better understand God’s wisdom and recognize God’s greatness. Second, studying them enables people to acquire professional skills, support themselves properly, and earn the respect of others. Third, learning secular studies opens the door for the Jews to contribute to humanity, thus sanctifying God’s name. Above all, it would seem the integration of secular studies is more successful than the alternative in preserving Judaism in the long term.
At the same time, for this integration to succeed, religious studies must be given their due and taken very seriously. Parents must not only educate their children to the supreme value of Torah study, but also demonstrate it through personal example.
