The Darkness of Enlightment

Maimonides tells us in the sixth chapter of Hilchos Daos, "It is natural to be influenced, in sentiments and conduct, by one's neighbors and associates, and to observe the customs of one's fellow citizens. Hence, a person ought constantly to associate with the righteous and frequent the company of the wise, so as to learn from their practices, and shun the wicked who are uncontrolled, so as not to be corrupted by their example. So Shlomo said, ‘One who walks with the wise will grow wise, but the companion of fools will be broken (Proverbs 13:20).’" HaRav Yaakov Yosef of Polnoi zt'l points out in his Toldos Yaakov Yosef, that the Almighty's enjoinder to Avraham Avinu to "Go for yourself from your land, from your relatives, and from your father's house" (Breishis 12:1), encouraging Avraham to remove himself from the decadence of his homeland and family, reflects Maimonides’ axiom of the dangers of adverse influence. The Mishna, too, clearly conveys the effect of negative influence. "Woe to the wicked and woe to his neighbor (Nigaim 12:6)." This week's Parsha, however, reveals a strange twist in the process of negative influence.

Rashi quotes the Midrash on the Pasuk, “‘And these are the ordinances that you should place before them (Shmos 21:1).’" Litigation must be brought before Jewish judges, specifically, and not before the gentile courts, even if their laws and verdicts are consistent with Torah law. This is so, for turning to the gentile courts gives preeminence and distinction to their pagan gods." HaRav Dovid Puvarsky zt'l, Rosh Yeshiva of Ponovezh, explains with a Midrash. "Shimon ben Shetach purchased a donkey from an Arab merchant and found a valuable gem hidden on the animal. The Sage insisted on returning the precious stone - to which the Arab reacted in praise, ‘Blessed is the G-d of Shimon ben Shetach (Midrash Rabbah, Devorim 3:3).’" The benevolent deed of Shimon ben Shetach forced the Arab to recognize Shimon ben Shetach's inspiration, which was none other than the Almighty Himself. Thus, points out Rav Puvarsky, an enlightened and positive act has a powerful influencing effect, by raising the prestige of its benefactor. Therefore, here, too, when the gentile court legislates in a way that is consistent with the just and enlightened ways of the Torah, this will raise the prestige of their gods in the eyes of the litigants. This opens up new doors in our vigil against negative influence. Although we must be protective of the deleterious effect of corruption and sin, we must be even more careful to distance ourselves from evil men who perform good deeds! Just as the Arab was taken by the good deed of Shimon ben Shetach, we can, G-d forbid, be taken by the good deeds and just verdicts of the pagan courts and proclaim, "Blessed are the pagan gods of the gentile courts."

In The Living Hirschian Legacy, Rav Shlomo Danziger writes how he cautioned his children when attending University, "Take courses, not apikorsus." According to what we have learned, one must also be careful to steer away from a professor who is personally an apikorus, even if everything he teaches is 100% Glatt Kosher. A strong possibility exists that the veracity and sensibility of his teachings can engender emulating the "apikorus" himself. The story is told of an itinerant preacher who classically spouted apikorsus, but upon his arrival in the city of Brisk, promised sincerely to only speak truthful words of Torah. Rav Chaim Brisker zt'l responded to this request, "Kosher meat which is cooked in a treif pot, is also prohibited."

Thus we have clearly highlighted the great challenge of living in our just and benevolent American Galus. It is the very positive and enlightened ways of our indigenous Gentile neighbors that can adversely affect us the most!

Have a wonderful Shabbos,

Rav Akiva Stolper