The fundamental problem with yeshivas involves the difference between them and let's say for example medical school. The difference is one trains doctors and thus asks government funding. The other asks for public money for what reason? To enable people to learn Torah.
Therefore for yeshivas there is no excuse to throw out people that are there to learn Torah. The fact that they do throw out people shows they are not in fact existing to provide a place for people who want to learn Torah, but rather to make money by providing a show of learning Torah.
You could throw out all modern day yeshivas and not lose a thing. They are mostly all scams using the show of Torah to make money. But still there are places that are magnets for sincere people like Ponovitch and the great NY yeshivas, Chaim Berlin, Mir, Torah VeDaat.
Since the religious are using Torah to make money, the Torah has no effect on their character except to make them worse and then when people see them acting like jerks (as is their custom), that gives people a bad impression about the holy Torah itself. That is called in Hebrew a חילול השם "a desecration of the Divine Name."
[For the sake of being fair there are offshoots of Ponovicth that are admirable. That is people that learned there and then went on to start their own Beit Midrash elsewhere. Same with the NY yeshivas. Just for one example of a yeshiva I was impressed with is the place of Rav Montag in Netivot which definitely had the real spirit of Torah as far as I could tell.
I should mention Rav Freifeld's place in Far Rockaway which I felt had the spirit of Torah very strongly and the level of learning was very high. It starts with beginners but reaches into very high levels of learning.
I should mention that I am allowed to write this because:
Shaming people is a permissible tactic. In the book on laws of slander by Israel Meir Hakohen he makes a distinction if it is for obligations between man and his fellow man and obligations towards God. See chapter 4 and the difference between there and ch 7.
מפרסמים את הרשעים מפני חילול השם There seems to be some difference between shaming for sins that are between man and fellow man an sin between God and man. The later case has clear permission from the book on slander by Israel Meir HaKohen in ch 4 as long as the sin is not just a one time event but done on purpose on a constant basis and private rebuke has done nothing.
Therefore for yeshivas there is no excuse to throw out people that are there to learn Torah. The fact that they do throw out people shows they are not in fact existing to provide a place for people who want to learn Torah, but rather to make money by providing a show of learning Torah.
You could throw out all modern day yeshivas and not lose a thing. They are mostly all scams using the show of Torah to make money. But still there are places that are magnets for sincere people like Ponovitch and the great NY yeshivas, Chaim Berlin, Mir, Torah VeDaat.
Since the religious are using Torah to make money, the Torah has no effect on their character except to make them worse and then when people see them acting like jerks (as is their custom), that gives people a bad impression about the holy Torah itself. That is called in Hebrew a חילול השם "a desecration of the Divine Name."
[For the sake of being fair there are offshoots of Ponovicth that are admirable. That is people that learned there and then went on to start their own Beit Midrash elsewhere. Same with the NY yeshivas. Just for one example of a yeshiva I was impressed with is the place of Rav Montag in Netivot which definitely had the real spirit of Torah as far as I could tell.
I should mention Rav Freifeld's place in Far Rockaway which I felt had the spirit of Torah very strongly and the level of learning was very high. It starts with beginners but reaches into very high levels of learning.
I should mention that I am allowed to write this because:
Shaming people is a permissible tactic. In the book on laws of slander by Israel Meir Hakohen he makes a distinction if it is for obligations between man and his fellow man and obligations towards God. See chapter 4 and the difference between there and ch 7.
מפרסמים את הרשעים מפני חילול השם There seems to be some difference between shaming for sins that are between man and fellow man an sin between God and man. The later case has clear permission from the book on slander by Israel Meir HaKohen in ch 4 as long as the sin is not just a one time event but done on purpose on a constant basis and private rebuke has done nothing.
