Should a book be rejected because of the author’s actions?
Hello Rabbi,
Should a person’s work (books, poems) be rejected in light of his immoral behavior? In particular:
- A man who wrote moral/religious books and sexually abused boys and girls and committed adultery with a man’s wife. What should be the attitude towards his work? And should children be allowed to read it?
- Now I move on to the practical side of the books of Chaim and Dar. Should we divide whether his books are considered “holy” and then say “if the rabbi seems to you like the angel of God, etc….” or are they considered “profane” and since it is not customary to check the tsitsits of all the authors of the books, then let’s ignore his bad deeds and let us and our children read? Likewise, perhaps we should divide (and be fooled?) and say that there is only “suspicion” here and not clear knowledge? Some have suggested putting a sticker on the author’s name.
In short, I would love to hear the Rabbi’s teaching on the issue.
I specifically ask the rabbi because I got the impression that the rabbi opposes ad hominem and it seems to me that the issue here is very close to that.
Thank you very much!
Indeed, I oppose ad hominem. There is no connection between man and books, neither in the sacred nor in the secular. We can learn from man and books regardless of our opinion of man himself.
The test of the teacher’s wisdom was only said here that you learn things from him orally and there is a fear that the Torah he imparts to you is not correct. But where you learn from him ways of thinking and other things that can be tested, there is no problem in learning from anyone. The inside ate the peel and threw it away.
While it is true that from a substantive point of view a book should not be rejected because of its author, since from a public perspective this is interpreted as support for the accused, is there no reason to avoid it?
Thank you very much, a few clarifications:
1. I was unable to understand what the difference is if I learn orally or in writing from the rabbi?
2. Is there no educational value, at least for children, in not having a book by such a person on the children's bookshelf (after all, the children know from the media what happened)? (Regarding criticism of the content, I understand that the rabbi is basing his argument on the fact that the parents criticized the content of the books, since it may be more difficult for children to exercise a critical sense here).
3. Is there any weight to the fact that with Walder the matter may not be certain?
Thank you very much!
Shmuel,
Then read in secret. Beyond that, there is no concern that you support his actions, because no sane person supports such actions, including Walder himself at most, some claim that he did not do so. And if anyone understands from this that these actions are legitimate (he is a blind admirer of yours) – then his mind (or lack of mind) is truly useless.
So-and-so,
1. There is no difference between written and oral. When the order passed orally, then the information passed from Rabbi to student, and the Rabbi must rely on him not to distort it. You have no way of knowing the information without him. But today, after the writing of the Tosheva”P, there is no such dependence of a student on a Rabbi. The information is accessible to everyone, and the methods of inference are subject to logical criticism.
2. See my response to Shmuel.
3. Walder is no more. The question is what to do with the books. They can be used, and therefore it does not matter whether it is doubtful or certain.
The Rabbi, assuming he did so and denied it,
Doesn't the Rabbi think there is an educational problem in giving such books to children?
Not in terms of the content and maybe in X years everyone will have forgotten there is no problem reading there…
But I mean in terms of legitimacy or in terms of the educational aspect as a general teaching.
I have already clearly said that I see no problem with this.
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