Our Gemara on Amud Beis begins a discussion regarding a particular deity known as Markulis. It is not necessarily Mercury, because the way in which the Gemara describes the worship and what we know from Greek mythology does not perfectly match. Regardless of its actual identity, the Gemara and commentaries describe it as being formed by a pile of two rocks and then one rock on top. An aspect of its worship seems to be throwing a rock at it. Interestingly, if one throws a rock at Markulis with the intention of being disrespectful, since that is still its way of worship, one has incurred some type of sin (Sanhedrin 64a).

Rabbinic literature uses this as an idiom for any effort that ironically accomplishes the opposite of what one wishes to do. For example, the rabbis state that doing kindness for someone who does not appreciate it, giving honor to a fool, or teaching Torah to an unworthy student is like throwing a stone at Markulis (Chullin 133a and Ein Yaakov). The idea is that not only is it a futile effort, but in some way it will ironically backfire. The honor will lead him to false confidence, the kindness will breed dependency, and the unworthy student could corrupt and lead others astray.

Regarding the last point of the unworthy student, we find other passages in the Gemara that seem to contradict this. For example, Pesachim (50b) says that one should study Torah even for ulterior motives because, through behavioral momentum or exposure to positive influences, he will eventually come to appreciate Torah and study it for its own sake. Even more strongly, Eicha Rabbasi (Pesicha 2) has God lamenting about the generation of the destruction of the Temple:

“They have forsaken Me and did not observe My Torah” (Jeremiah 16:11).

If only they had done the opposite: forsaken Me but still observed My Torah. Because by engaging in it, the light that is in it would have returned them to the good path.

How do we reconcile these two principles? Derech Hashem (IV: Torah Study) explains: Though Torah has intrinsic value, and it would be impossible to perform God’s will without understanding it through His Torah, there is something additional that comes from Torah study. When engaged in Torah study, there is a certain attachment and divine inspiration that flows into the person, and the more deeply he tries to understand Torah, the more powerful this inspiration is.

However, to receive this benefit one must have his “radio” turned on; he must approach Torah study with appropriate reverence. In addition, if he is immersed in sinful behaviors or thoughts, this will greatly reduce his receptivity. Nonetheless, it is true that the Torah has the ability to bring a person back to it even if he engages for ulterior motives. He says, even reading the words of the Torah without understanding has an impact and benefit. There is one proviso: At the very least, one should approach Torah study with neutrality and an open mind, and not with contempt or scorn.

Derech Hashem explains that such a person may not necessarily receive a divine flow or inspiration, but the Torah will still have the power to affect him and bring him to a realization of its value, so that he can begin his journey so long as it is not out of mockery or derision.

In general, this is a true pattern in nature. Most things cannot be effective if the system is resistant. Many therapists will tell you anecdotally that even the most powerful antidepressants don’t necessarily work if someone has strong compulsions to remain depressed or withdrawn. If one engages in anything with a heavily skeptical attitude, their cognitive bias will shape the narrative and cause them to pluck data that supports their strong need for the status quo.

Likewise, if a person has an optimistic attitude, the cognitive bias will seek reasons to feel better. It is an inescapable factor in human consciousness that the attitude itself shapes the outcome.

In Derech Hashem’s view, this is even more important in Torah study. The reverence and effort to understand yields more than knowledge; it brings a supernatural benefit. But at the bare minimum, having an open attitude is enough for the Torah to work its magic.