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THE DAFYOMI DISCUSSION LIST
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Rosh Kollel Rabbi Mordecai Kornfeld
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Sanhedrin 100b: The study of Greek philosophy
Merril Bruce <[EMAIL PROTECTED]> asked:
The daf 100b of Sanhedrin tells us that we are forbidden to read
manuscripts written by heretics. Would this rule apply if one were to have
a school project on for example a greek philosopher?
Merril Bruce
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The Kollel replies:
The Be'er Sheva infers from the Rosh and Rif here and the Rambam (Hilchos
Avodah Zarah 2:2) that it is *not* permitted to study the Greek masters of
philosophy even if it is being done simply "to understand and show, rather
than to follow their teachings" (as opposed to witchcraft, see Sanhedrin
68a, and some other Isurim).
However, he shows that the Rambam and others did study those works, and
therefore there must be a Heter to do so. (See, below, what we wrote in our
Insights based on his words.)
Afterwards, the Be'er Sheva adds that the Rambam (Moreh Nevuchim 3:29)
seems to have permitted himself to study even the texts of cults that
served Avodah Zarah (and not just philosophy), in order to better
understand the Torah's Mitzvos based on what he saw. He concludes that "a
Shomer Nafsho should distance himself from thies works... for we cannot
compare ourselves to the Rambam, who was uniquely well-versed in the entire
Torah before he studied the works of Ovdei Avodah Zarah."
Best wishes,
Mordecai Kornfeld
3) STUDYING "SEFARIM CHITZONIM"
QUESTION: Rebbi Akiva says that one who reads Sefarim Chitzonim does not
have a share in Olam ha'Ba. The Gemara explains that this refers to "Sifrei
Tzedukim" (or "Sifrei Minim" according to all of the old, uncensored
manuscripts). The RIF explains that this refers to the books written by
those who do not accept the Chachamim's explanations of the verses, and who
explain the verses according to their own interpretations. Since there
certainly will be heresy in their words, it is forbidden to read their books.
The Gemara says with regard to Sefer Ben Sira -- which is not included in
the category of Sefarim Chitzonim -- that it is permitted to learn the
positive teachings contained therein. The RIF and ROSH infer from here that
it is *prohibited* to read even the positive teachings (those which do not
espouse heretical ideas) in the books of Sifrei Minim.
The BE'ER SHEVA cites the Yerushalmi that includes the books of Homer in
the category of Sefarim Chitzonim. This is also how the BARTENURA
interprets our Mishnah, saying that "Sefarim Chitzonim" refers to the books
of Aristotle and the other Greek philosophers, as well as to the books of
other heretics. It is clear from the Yerushalmi that the category of
Sefarim Chitzonim includes any philosophical work written by a person who
does not accept Malchus Shamayim, the sovereignty of Hashem.
The Be'er Sheva asks that according to this, how did the RAMBAM and
numerous others learn the works of Aristotle and Plato, and of other
philosophers of the nations?
ANSWER: The Be'er Sheva answers that the Rambam held that not all opinions
agree with this Yerushalmi.
The Mishnah in Avos (2:14) extorts, "Know how to respond to an Apikorus."
The Rambam (in Perush ha'Mishnayos there) explains that this Mishnah
permits one to study the works of the non-Jewish Apikorsim in order to know
how to refute their claims, as long as one does not allow their views to
enter his heart. It seems that the Rambam understood that this Mishnah
argues with the Yerushalmi.
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