There is an expression out there known as “Snitches Get Stitches.” The implication is that it is not the ideal place to be. What is the Torah perspective on all of this?
It was Adar, and some of the kids incorrectly took the notion of Mishenichnas Adar Marbin b’Simcha to an extreme. One of them pulled the fire alarm. The bells sounded, the fire department came, and needless to say, the school got a firm warning about the matter.
The reaction from the hanhala (principal) was fast and furious: “Any person that knows who did it must come forward. If not, the entire school will be punished.”
The students called parents. Parents went into action, and a local and powerful rav protested, “How could the school do such a thing? It is lashon hara. The students may not tell.”
Beis Din and Lashon Hara
The Chofetz Chaim in his Be’er Mayim Chaim 31, writes that a Beis Din may ask people questions that would appear to be lashon hara in order for a beis din to get to the truth —to show that an action may have been properly done. But does this also apply to a school or is it just limited to a Beis Din?
Member of Eida Chareidis’ View
Rav Chaim Yehuda Kohain, a moreh horaah of the Eida HaChareidis, in Kol HaTorah, vol. 54, Nissan 5763, does extend it to a school as well. He rules that a school or a rebbe is permitted to ask questions that will elicit answers to find out who did something. They should, of course, explain that it is for a particular benefit and therefore it will not be considered lashon hara.
Rav Moshe Feinstein’s View
Presumably, the rav in the aforementioned story based himself on no less an authority than Rav Moshe Feinstein, zt”l.
On November 14, 1966, Rav Moshe wrote a letter (Igros Moshe YD II #103) as a response to an inquiry from a mechanech (teacher), Rabbi Yisroel Yitzchok Cohen, at the Eitz Chaim School in Toronto, Canada. A second letter (printed in one of the newer Igros Moshe -—YD IV #30) written on June 12, 1981 to Rabbi Meir Monk, further clarified his position.
He writes in the first responsum:
“And in the matter of whether a teacher may ask of the students if they know who did this negative thing that they should inform him —this is an ugly thing to do. For it causes them to take lashon hara lightly. And even the comparison to that which Hashem said to Yehoshua (Sanhedrin 43), “And am I a talebearer to you?” is not comparable. For there, it will become known through the gorel and the punishment will be fulfilled. Whereas here, it is possible that it will not become known. Therefore, if the purpose of it was for the intent of tochacha for the right purpose, i.e. through this they will be punished and improve themselves, it would possibly have been permitted.
We find something similar in Eirachin (16b) where Rabbi Yochanan Ben Nuri says, ‘Many times did Rabbi Akiva get punished on account of me before Rabbi Gamliel BeRabbi.’ This was tochacha lishma — with the correct intentions, and it was necessary that Rabbi Gamliel BeRabbi be made aware of it. This is also certainly true regarding the case of Rav Huna and Chiya Bar Rav who told Shmuel on him. It was necessary for Shmuel to know of it.
This, however, is only applicable when he takes upon himself to tell the rebbe of his own accord in order for him to correct him. It does not apply when the rebbe commands it upon his students to tell him if they know of a deplorable matter —even if the students are gedolei olam —the greatest of people. Regarding us (in modern times), it is not possible at all to consider it lishma —with proper motives – even regarding adults, and it is certainly not possible regarding children.
Rav Feinstein further states that it is wrong to punish children with Bitul Torah. This is because the damage done through removing them from Torah is clear and present, whereas the benefit gained from the suspension is questionable.
Dissenting Views
Both Rav Moshe Sternbuch, author of the “Teshuvos v’Hanhagos” (Vol. I # 839) and Rav Shmuel Wosner, zt”l, author of the “Shaivet HaLevi” (Volume X #162), on the other hand, seem to disagree (or reinterpret) Rav Feinstein’s position. Rav Sternbuch explains that when the seriousness of lashon hara is explained then there is no prohibition in the rebbe asking students to tell the principal the truth.
It should also be noted that in Sefer Chofetz Chaim (10:17, footnote 43) there is an indication that a melamed does have a freer hand when his intention is to correct.
Video Cameras
In recent years, the problem has been somewhat mitigated due to the advent of video cameras. Now, a menahel could find out what he needs to know to ensure the prevention of spiritual corruption of the students through watching the video footage. Yet, nonetheless, the issue has not been eliminated and the question still arises quite often.
Snitch Factor
There are two other factors as well. The first factor is that, as a general rule, children do not feel comfortable being placed in such a position and can develop a longer term resentment toward the Torah authorities for placing them in such a position. The second factor is that at times the child will think it is wrong and a violation of Torah values. Forcing a child to go against his family values is not good chinuch overall. This is why many poskim and parents try to follow Rav Moshe’s psak.
Conclusion
Every parent and child should check with his own rav or posek as to how to react in each situation and instruct his children to that effect. However, it is clear that if it is a matter of physical pikuach nefesh —even Rav Moshe would allow it. In this author’s view, exceptions to Rav Moshe’s guidelines could be drug dealing, heavy alcohol use and an eating disorder. Of course, the culture at each school may be different and even in general, each school and parent should check with their own posek. This list is also not exhaustive.
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