Giving Credit Where Credit is Due

A fundamental Torah principle relating to intellectual honesty is to always give credit where credit is due. For example, when repeating something that one has heard from someone else, one should be sure to quote it in that person's name. In the event that there was also another person responsible for conveying the information, then that person should be mentioned, as well. This concept is referred to in rabbinic literature as "ha'omer davar b'shem omro" – giving credit where credit is due. The Talmud teaches that whoever reports something in the name of the one they heard it from brings redemption to the world.[1]

The requirement to give proper attribution when repeating the thoughts and ideas of others originates in the Purim story when Mordechai uncovers a plot to assassinate Achashverosh and reveals the information to Esther. When Esther then conveys the terrible information to Achashverosh, the Megilla says “And Esther told the king in the name of Mordechai”.[2] It is taught that it was as a result of Esther having accredited Mordechai with revealing the details of the assassination attempt that the Jews were later saved from Haman's plan to exterminate the Jews.

We are also told that acknowledging our sources of Torah information is conducive to teshuva - repentance and good deeds.[3] Our sages compare one who neglects to give credit to the sources of one's knowledge as "one who wraps himself in a tallit which does not belong to him".[4] Some authorities even suggest that not revealing the original sources of one's knowledge is an outright Torah violation![5] A person is not permitted to waive his right to be quoted and one who does so should be ignored.[6]

The commentators offer a number of explanations as to the connection between acknowledging one's sources of information and the theme of redemption. There is a well-known teaching that the current exile of the Jewish people came about due to "sinat chinam," divisiveness and baseless hatred between Jews. One who repeats an inspiring thought or teaching in the name of the person who said it publicly arouses thoughts of affection and appreciation for that person. This contributes a spirit of "ahavat chinam" - love for fellow Jews to the world, which is the known the remedy for hastening the redemption.[7]

Furthermore, being careful to publicly recognize the source of one's knowledge is an exercise in humility as one may be tempted to assume the credit for oneself. According to this approach, it is this self-exercise in humility which contributes towards the redemption.[8] It is also taught that when repeating a teaching in the name of the one who said it, one is essentially restoring the teaching to its original source. So too, the ultimate redemption is fundamentally the same thing: the return of mankind to its original source, namely, God Himself.[9]

Neglecting to acknowledge the source of any information, especially Torah teachings, is tantamount to theft and a number of other Torah prohibitions, as well.[10] In the event that a particular teaching was transmitted by means of a number of different people, one need only quote the first and last source of the teaching.[11] When one discovers a new insight or teaching in the course of study or reading a book, one is permitted to directly cite the original source when saying it over - one is not required to refer to the book which contained it.[12] Similarly, although there is no obligation to quote or credit a person who introduces you to a book from which you learn new things, it is certainly a meritorious thing to do when saying them over.[13]

One need not quote the source of a teaching if one's intention is to disprove it or otherwise argue against it.[14] Similarly, if the person who originally taught the teaching wishes to remain anonymous, there is no requirement to cite him. There is also no obligation to attribute something which one hears from a heretic.[15] It is especially important to quote things in the name of a person who is no longer alive, as doing so causes that person's lips "to move in the grave" and brings that person great pleasure in Heaven.[16] One who is unsure who said a certain teaching is permitted to attribute it to some great rabbi if doing so is necessary to convince others to accept it.[17] This is especially true if the rabbi is no longer living. However, one should never quote teachings in the name of one's own rabbi if he never actually said them.[18]

[1] Megilla 15a, Avot 6:6

[2] Esther 2:22

[3] Barchi Nafshi 1 p.572

[4] Shach 242:43

[5] Magen Avraham O.C. 156:2

[6] Afarkasta D'anya 4:371

[7] Me'am Lo'ez;Esther 2:25

[8] Manot Halevi p.167, cited in Vayikareh Shemo B'yisrael Chapter 25

[9] Heard from Rabbi Shraga Simmons

[10] Tanchuma;Bamidbar 27, Shaarei Teshuva 156:2, Sefer Chassidim 586

[11] Nazir 56b, Piskei Teshuvot 156:27

[12] Orchot Rabbeinu 3 p.115

[13] Ma'aseh Ish p.87

[14] Shaarei Halacha U'minhag (Chabad) O.C. 102

[15] Sefer Chassidim 977

[16] Bechorot 31b, Sanhedrin 90b, Yevamot 96b, Chullin 98a, Sefer Chassidim 224

[17] Piskei Teshuvot 156:28, Sefer Chassidim 785

[18] Berachot 27b