Extinguishing the Flames of Strife

“Four people are called evil…including he who involves himself in Machloket.”
- Midrash Bamidbar Rabbah (18:12)

A World of Dispute

In his preeminent commentary to Pirkei Avot, Derech HaChaim, Rabbi Yehudah Loew Zt”l, the famed Maharal of Prague makes a most fascinating observation:

“More than anything else, this world is suited for machloket (eng. dispute), for machloket is the discipline of this world, a place of natural disunion and argument.[1] We may come to understand this notion by pointing out that from the very first day that the world was created, machloket entered it via the argument between Kayin (Cain) and Hevel (Able).”[2]

At first blush, there appears to be a glaring difficulty with the Maharal’s position. If, as the Maharal posits, machloket is built into the very nature and fabric of this world, why did it start only with Kayin and Hevel? Indeed, how did Adam and Chavah, manage to circumvent the inherent spirit of machloket which is bound so tightly to this world? This question is significantly amplified when we recall that Adam felt that “The woman whom You (Hashem) gave to be with me- she gave me of the tree and I ate.”[3] It would seem that Adam, and perhaps rightfully so,[4] felt that Chavah was largely responsible for introducing pain, fear, devastation and suffering into an otherwise perfect world. Can we imagine a more likely platform on which to promote dispute and argument? How, in fact, did Adam and Chavah manage to escape the clutches of this powerful force?

A deeper understanding of the Maharal’s words, however, will yield a powerful strategy which can aid us in extinguishing the destructive flames of machloket that have wreaked havoc on our saintly nation since the beginning of time. Not surprisingly, the answer to this question —like all questions— is found in our holy Torah.

Thus, the Torah records Adam’s poetic reaction to his realizing that Chavah was actually fashioned from one of his sides[5]:

“And Adam said ‘This time it is bone of my bone and flesh of my flesh. This shall be called Woman, because from Man she was taken.”[6]

And what’s more, they were both quite aware of this fact. It was specifically because Adam and Chavah appreciated that they were essentially one entity, and only superficially encased in two physical vessels,[7] that they were able to inhibit what we might correctly assume to be a most natural impetus for machloket in this case.[8]

A Unified Nation

In a similar vain, the Yerushalmi in Mesechet Nedarim[9] records an amusing drasha on the pasuk, “You shall not take revenge and you shall not bear a grudge against the members of your nation; you shall love your fellow as you love yourself.”[10] The Talmud comments:

“’You shall not take revenge and you shall not bear a grudge against the members of your nation.’ To what may this be compared? To a person who is cutting a piece of meat and cuts his hand with the knife; will he then exact revenge by cutting his other hand [the hand that was responsible for the initial blow]? ‘And you shall love your neighbor as you love yourself.’ Rebbe Akiva said, ‘This is the great rule of the Torah.’”

Consider here, that Chazal are teaching us a most valuable principle; albeit manifest in disunified bodies, Bnei Yisrael, at its core, is a single unified entity. It therefore follows that to engage in machloket with another member or segment of Klall Yisrael is to engage in machloket with oneself. [11]

A Machloket Not For the Sake of Heaven

While on the surface, it is obvious how machloket contributes to dismembering the grand body that is Klall Yisrael, there are deeper levels of understanding as well. To enrich our tapestry s bit more let’s examine a celebrated mishna in Mesechet Avot. The Mishna relates:

“Any Dispute which is for the sake of Heaven will be upheld; but one which is not for the sake of Heaven will not be upheld. What is an example of a dispute for the sake of Heaven?—This is the disputes between Hillel and Shamai. And what is a dispute not for the sake of Heaven?—This is the dispute of Korach and his entire company.” [12]

Rav Meir Leibush Malbim Zt”l, the world-renowned author of the Peirush Malbim al HaTorah, makes a keen observation on the precision of the mishna’s wording:

“Seemingly, it would have been more fitting for the mishna to say, ‘This is the Machloket between Korach and Moshe! [For indeed, it was Moshe that Korach had been arguing with and not his own company of men?!] In reality, however, it would seem that Chazal here are teaching us an inevitable truth. When a dispute is initiated for the sake of Heaven, each party from the two opposing sides remain one, in that they share a common goal—to increase the glory of their Father in Heaven. On the other hand, when a dispute is not driven by a thirst for Truth and Kavod Shamayim, and is rather caused by a desire for honor and a bloated sense of self worth, this breeds an air of disunion even amongst the men who gather to stand on one side. Each of them argues on his own behalf and is opposed to his friends reason, for he fights for his own honor and his own glory.[13] This is in fact what we find by Korach and his company. Each man had a different motive to fight against Moshe and Aharon.”[14]

Here in lies a deeper understanding of the selfish evil that is machloket. The Malbim exposes the baseness of this trait, illustrating how it can cause the chains that serve to unite a community to dissolve,[15] leaving the greater community as vulnerable individuals left to fend for themselves.[16], [17]

Korach’s Sons Did Not Die

It is truly unfortunate that, as a nation, we have not yet learnt from the story of Korach and his followers that the fate of those who busy themselves in the machloket is one of failure and destruction. [18] In his Imrei Shefer, Rabbi Shemual Pinchasi, quotes the Ben Ish Chai, Rav Yosef Chaim of Baghdad:

“The Torah says, ‘The sons of Korach did not die.’ What the Torah means by this is that even though Korach himself died, to our great misfortune he left to the world many heirs who, from generation to generation, perpetuate his ways. They are considered his offspring as they are his disciples who follow in his footsteps. Although they all claim to argue for the sake of Heaven, many fall into the pit that Korach dug.” [19]

Rabbah and the Arab: Machloket as a Burning Oven

The gemara (Mesechet Bava Basra 74a) relates that the great sage Rabbah Bar-Chanah was once traveling in the desert when he met an Arab who offered to show him the hole into which Korach had been swallowed. Rabbah agreed and was brought to a secluded area in the desert, where the Arab showed him two large cracks in the ground, smoke billowing from them both. The Arab proceeded to take a clump of wool, dipped it in water, and fastened it to the end of a spear (heb. Romach). He lowered the spear into one of the large cracks in the ground. When he removed it, Rabbah saw that the fire below had scorched the wool. Finally, the Arab asked Rabbah to lower his ear to the ground and relate what he heard. Rabbah answered, “I heard voices crying out ‘Moshe is true, his Torah his true, and they are liars!’”

R’ Yitzchak Shmelkes Zt”l, the revered Av Beis Din of Premishlah and later of Lavov, explains this enigmatic Midrash Aggadah. In his, Beit Yitzchak al HaTorah He writes:

“Rabbah wanted to indicate just how serious the evil of machloet is, for it is like a burning oven. The Arab took wool, which represents Tzitzit (a mitzvah which is itself symbolic of all the mitzvoth in the Torah [20]), and soaked it in water, which is symbolic of Torah[21]. He then stuck the drenched wool on the end of a spear (heb. Romach) alluding to the 248 limbs in the human body, (The numerical value of the word “romach” is 248). This is to say that even when all 248 limbs of a person’s body are steeped in Torah and Mitzvot, this is of no value if he will still engage in machloket. Thus, when the spear was lowered into Korach’s hole it was singed by the fire, demonstrating that even if a person is entirely devoted to Torah and Mitzvot, once he involves himself in the evil discipline of machloket, he will not emerge unscathed.” [22]

Peace Can Save us from Harsh Judgment

But let us not forget that just as machloket has the power to destroy the small amassment of Torah and Mitzvos that we have achieved in our short carriers as servants to Hakadosh Baruch Hu on this earth, abstaining from it has the power to protect us from harsh judgment as well. The Midrash Rabbah[23] quotes Rebbi Yehudah HaNassi Zt”l:

“How great is peace for even if Israel practice idolatry but manage to maintain peace amongst themselves, the Holy One, blessed be He, says, so to speak, ‘I have no dominion over them,’ for it is said, ‘Ephraim is united in idol-worship, leave him alone.’ But when their hearts are divided, what is written? ‘Their heart is divided, now shall they bear their guilt.” From here we learn the greatness of peace and the aversion to discord.” [24]

The power of peace amongst brothers is so effective that even when Klall Yisrael is guilty of committing even the gravest of sins, Hashem, in his infinite mercy overlooks there misdeeds because he is pleased to see his children getting along with one another.[25] As our sages so aptly put it, peace really does “outweigh everything.”[26]

Bitter Feud and the Sweetness of Compromise

In many cases, the best way to douse the flames of dispute is to affect a compromise. Indeed, a story is told about Rabbi Avraham Yitzchak HaKohen Kook’s father, Rabbi Shlomo Zalman Kook Zt”l, who once, while traveling to raise money for the settlement of Eretz Yisrael, arrived in a town were a tremendous dispute had ensued between the gabba’im of a certain Beis HaKnesset and those who davened there. As a noted Torah scholar, Rabbi Kook was asked to make an attempt at reconciling the two sides:

“He agreed immediately, and arose to speak to the congregation. In his address, he mentioned the dispute between Korah and his followers and asked: ‘Why did Aharon’s rod yield almonds and not another type of fruit?[27] The reason is that this hints to the fact that there are two possible conclusions to a machloket. We are told in Mesechet Maaserot that there are two types of almonds[28]—sweet and bitter. The first type starts sweet but turns bitter, while the second type starts bitter but turns sweet. The same is true of arguments and peace. Machloket, like the first almond, is sweet at the beginning, with each person trying to prove his argument, but will soon turn very bitter. Peace, on the other hand, is the exact opposite. At first peace is bitter, because it is so difficult to give in to the other person. In the end, though, after each person does give in and is willing to compromise somewhat for the sake of peace, how good and sweet it is for both sides. His words had the desired effect, and the two sides reached a compromise.

It is clear then, why Hashem specifically chose almonds as the fruit that would blossom on Aharon’s staff; to teach us this surefire way to eliminate the bitter effects of machloket.

How the Shagas Aryeh Died

In his halachic work, HaSefer B’Halacha, a collection of essays regarding the proper treatment of Seforim in normative Jewish law, Rabbi Eliyahu Yochanan Gurari Shlit”a records a most unusual story about the passing of Rav Areyeh Leib Ginsburg Zt”l, the Av Beis Din of Mitz and the author of the Sefer Shagas Aryeh:

One day, in his old age, the Shagas Aryeh needed to look into one of the Sifrei Rishonim to clarify a thought that he had had. He got up from his seat and approached his bookshelf in order to remove the desired sefer. Suddenly, the bookshelf toppled over and all the books, as well as the bookcase itself fell crashing down on top of the elderly Shagas Aryeh. When his students and family heard the crash, they ran into the study only to find the Shagas Aryeh in a doubtful state of life. Buried underneath the seforim, his family could barely hear him sobbing that all of the seforim that he had argued on in his life had fallen upon him in an attempt avenge their names.[29] While underneath the pile, he asked forgiveness from the authors of each the seforim. They were all mochel him, with the exception of Rav Mordechai Yaffi, the author of the Sefer HaLevush. It was thought that as a result of the Levush’s refusal to forgive him, the Shagas Aryeh passed from this world.[30]

The Pnei Yehoshua’s Grandfather

In contradistinction to the tragic story of the passing of the Shagas Aryeh, is the story told of the passing of the Pnei Yehoshua’s grandfather. I once merited to obtain a copy of the out of print biography of the Pnei Yehoshua, Rabbi Yaakov Yehoshua Faulk Zt”l. The small book includes a story about his grandfather, the author of the Sefer Magaeinei Shlomo, who bore the same name as his grandson. (His commentary “Defence of Shlomo” is an attempt to resolve some of the questions asked by the Ba’alei HaTosafot on Rashi’s commentary to the Talmud Bavli.) It is said that on his deathbed in 1648, the Magaeinei Shlomo told everyone surrounding his bed to move out of the way and make room for Rashi, who had come to escort him into Gan Eiden as an honor for defending him against the questions of the Ba’alei HaTosafot on his commentary.[31]

The Unifying Power of Torah

It is well known that Hashem infused His Torah with various deep secrets and energies, many of which we cannot even begin to fathom; however, there are several of the Torah’s forces that we have come to appreciate. Foremost among these powers is the Torah’s capacity to unite the Jewish people as a single nation.[32] The gemara in Mesechet Zevachim relates:

When Hashem gave the Torah to Bnei Yisrael His voice went out from one end of the world to the other. The non-Jewish kings were seized with trembling in their palaces…They all gathered before Bilham HaRasha and asked him ‘What is this great noise, perhaps another flood is coming to the world?’[33] ‘No,’ Bilham answered them. ‘Hashem already promised that a flood would never again be brought to the world…rather it is the precious treasure that Hashem keeps in his storehouse [the Torah which he has revealed to Bnei Yisrael].’”[34]

Rav Meir Shapro of Lublin Zt”l, the world renowned Rosh HaYeshiva of Yeshivat Chachmei Lublin elucidated:

Why did the non-Jewish kings who ran to Bilham immediately suspect that this loud noise was a flood? Why not an earthquake, a stampede, or a tornado? Indeed, what is the significance of their having thought that it was specifically a flood that was immanent?

Rabbi Shapiro goes on to suggest that the nations of the world knew of only one other time in history that people had gathered together in a manner which had mimicked the gathering of the Jews under Har Sinai. In fact, such an expression of unity was seen only one time before this in the history of the world—during the Mabul! Noach and his family—the only people in existence at the time—were huddled together inside Noach’s ark. As we know all too well, it is easy to come together in times of fear and tragedy, and to cling to each other when the world around us is being turned upside down. Thus, the first thought that came to the minds of the non-Jewish kings when they saw the Jewish people united under Har Sinai was, “Perhaps we are again experiencing the type of unity that is coupled with tragedy—like the Mabul?” Bilham, however, who understood the unifying power of Torah assured them that they were mistaken. When the people of Israel study the Torah, it brings peace and unity to the world, and creates an unbreakable bond of brotherhood between them.[35]

A Unity of Brothers

To understand this phenomenon, we must turn to the beautiful words of Rashi found in his peirush al HaTorah. With incredible sweetness Rashi comments on the pasuk “And you should teach it [the Torah] to your sons,”[36] that we are called the children of Hashem because He taught all of us His Torah.[37]

Rabbi Meir Bergman Shlit”a, the son in law of Rav Elazar Menacham Mann Shach Zt”l, and a tremendous Talmid Chacham to boot expands upon Rashi. In his Sefer Sha’arei Orah, Rav Bergman notes:

If it is true that learning Torah is the means through which we can express ourselves as children of the Rabbono Shel Olam, it necessarily follows that this same learning serves to enhance our sense of brotherhood, (for we are all children of the same “Father” who teaches us His Torah). [38], [39]

Being Different Together

Judaism espouses that while we all gravitate toward a common goal—obtaining closeness to the Master of the Universe—there are certainly a host of different roads, routes, paths, avenues and highways, which can facilitate our getting there. Just recognizing this fact can save us from much internal strife.[40] Indeed, Chazal in Mesechet Brachot (58a) teach us, “Just as every person has been endowed with a different face, so has every person been endowed with a different thought process.” Similarly, the gemara in Mesechet Sanhedrin (38a) recounts the greatness of Hashem, in that he is able to make every person different. The gemara tells us, “People are distinguished by three things: Their voice, their face, and their thought process.” It is known that the great tzaddik and holy man, Rabbi Menachem Mendel of Kotzk was wont to say, “Just as the first two are of no bother to you [that people have different faces and different voices], so should the last one be of no bother to you [that people think differently]!”[41]

The closing lines of Mesechet Ta’anis significantly amplify the poignancy of this message. Chazal tell us:

“Rebbe Eliezer said: ‘In the future, Hashem will make a circle for the righteous in Gan Eiden and He will sit in the middle of them. And all of the righteous will point with their fingeres and say, “And they will say on that day, ‘Behold, this is our G-d; we hoped in Him that He would save us. This is Hashem in Whom we have hoped, let us exalt and be glad in His salvation.’”’” [42]

The Maharal in his Be’er HaGolah, expounds upon this gemara in a most incredible way. A circle is defined as a round place whose boundaries consist of points equidistant from the center. Using any spot around the perimeter of the circle as your point of departure, it is always the same distance to the middle of the circle. And so it is with the service of Hashem; although many of us start from different points along the circle’s perimeter, if we have pure intentions, we will merit to point with our finger to the center of the circle and cry out, “This is our G-d…let us exalt and be glad in his salvation.”[43]

Hate the Resha (Evil) Not the Rashah (Evil Person)

Unfortunately, in our times more than ever, there is terrible strife which exists between religious Jews and those who have either not yet found or have been led away from the path to the middle of the circle, a path which is sweeter than even the most pure honey. Rav Yechezkel Levenstein Zt”l, in his ethical work, Or Yechezkel advises:

“A foundation of the service of Hashem is that one should hate the actions of those who do evil, and not G-d forbid, the ‘evil’ people themselves. Every man is so beloved to his Creator[44] that he was created in the image of G-d and it is therefore impossible to hate any person, G-d forbid.” [45]

The gemara in Mesechet Brachos (10a) bears similar sentiments:

“There were these troublemakers in Rebbi Meir’s neighborhood and they caused him considerable distress. Once, Rebbi Meir was praying for mercy regarding them, so that they would die. His wife Beruriah said to him, ‘Why do you pray for their deaths?’ He answered her, ‘The pasuk says “Let the sinners cease from the earth.’” She retorted, ‘But does the pasuk say, “Let Chotim [implying the sinner himself] cease from the earth”? Does it not say, “Let Chota’im [implying the one who causes these people to sin—namely, the Yetzer Harah] cease from the earth”? Therefore you should rather pray for mercy regarding these troublemakers that they should repent.’ Rebbi Meir heeded her advice and prayed for mercy regarding these men, and they in fact repented.”[46], [47]

How crucial is it, in our times more than ever, to draw our brothers in from the cold winter of exile, and share with them the warmth and sweetness of Hashem’s eternal gift— the Holy Torah.[48]

It is Worth the Wait

Rav Mordechai Gifter Zt”l, the late Rosh HaYeshiva of Telshe, has a beautiful explaination of the pasuk, “[Moshe] spoke to Korah and his entire assembly saying, ‘In the morning G-d will make known the one who is His own and the holy among us.’” In his Pirkei Torah, Rav Gifter asks, why did Moshe want to wait until the following morning to settle the issue? What was wrong with settling the argument right away? Chazal tell us, (Bamidbar Rabbah 18:7), that “Moshe thought that Korach and his Eidah were under the influence of food and drink!”[49] Rav Gifter concludes from here that once the ill effects of the food and drink wore off, Korach and his company would drop the argument.[50]

We would do well to contemplate this insight and glean direction from Rav Gifter’s words. Before engaging in machloket, a person might try pausing for a while so that he might hope to arrive at an unbiased, uninfluenced decision about whether or not it is worth arguing in the first place.[51] Sleep on it!

Divrei Bracha

The very last mishna in all of Shas Mishnayot discusses the blessing that Hashem wishes to bestow upon the world. The mishna concludes:

“Rebbe Shimon ben Chalafta said, ‘Hashem found no better vessel for holding blessing that the vessel of peace,’ as the pasuk says, ‘Hashem gives strength to His people, Hashem blesses His people with peace.’”[52]

May we merit to increase the outpouring of blessing in this world by strengthening our resolve to love and pursue peace, so that we may usher in the day when we can finally sing, “This is our G-d; we hoped in Him that He would save us. This is Hashem in Whom we have hoped, let us exalt and be glad in His salvation.”

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[1] Perhaps the Maharal here refers to the fierce battle which rages between the soul and the body of man. This model is discussed at length in the works of R’ Moshe Chaim Luzzato, Mesillat Yesharim (The Path of the Just) and Derech Hashem (The Way of G-d). See specifically: Mesillat Yesharim (1); Derech Hashem (3:2). Additionally, see Chagiga (16a), where man is compared in three ways to an angel (soul) and in three ways to an animal (body). I once heard from R’ Nathan Lopez Cordozo Shlit”a, that it is for this very reason that the Torah begins with the letter “ב”. Only after the Torah acquaints us with the idea that there are “ב” (two) dichotomous forces that fiercely battle each other in this world can it instruct us how follow the correct of these two paths. See as well, R’ Nachman of Breslav Zt”l’s Lekutei Maharan (Mehadura Kama, [Simin 64:1:4]): “Machlokes is the likeness of the creation of the Universe…”

[2] Derech HaChaim al Pirkei Avot (1:12), D”H (Hillel and Shamai…)

[3] Bereishit (3:12)

[4] See the Yerushalmi Shabbat (2:6), Bereishit Rabbah (17), Zohar (1:263b), Tikunei Zohar (31), amongst other Midrashim, as well as the Hakdama to Maharal’s Netivot Olam which serve to corroborate Adam’s contention that Chavah was responsible for bringing death into the world: “Because Chavah brought death into the world…” It is interesting to note the observation of R’ Chaim Yosef David Azulai (Chidah), in his Moreh Atzavah (Os 140) that Erev Shabbos (the very juncture during which Adam and Chavah ate from the Tree of Knowledge) is a time when machloket is extremely prevalent between husband and wife. [This same phenomenon is also recorded in R’ Chaim Pilagi’s Kaf HaChaim (Simin 27, Os 35)].

[5] See Mesechet Brachot (61a), Eiruvin (18a), and Bereishit Rabbah (8:1) regarding the machloket between Rav and Shmuel about how Chavah was created. Rav posits that Adam originally had two Partzufot (faces) on one body and that Chavah was formed from one of these sides.

[6] Bereishit (2:23)

[7] This idea is captured most beautifully in Gutman Lock’s enigmatic book, There is One, (See specifically, pgs. 15-21) To quote one excerpt, “One life fills all. The one life fills ten fingers equally. The one life enlivens the entire body. The fingers appear to themselves to be separate beings, but this is not true. Separate fingers, yes; separate beings, no.” The Maharal Zt”l (Nesiv HaTzedaka, Chapter 6) asserts that the whole world is one synidated chain: “Now that the creatures are linked with one another because one receives from the other…the world is one.”

[8] We would do well to recount a story (perhaps the most beautiful one I have ever heard) told about the great Tzaddik R’ Aryeh Levine Zt”l, who served for many years as the Rav of the Shaarie Tzedek Medical Center in Jerusalem. Once, when Rabbi Levine’s wife was suffering from severe foot pain, he took her to the doctor to have her foot checked. When the doctor enquired as to the reason for their visit to the hospital Rav Aryeh answered, “Our foot hurts.” The doctor was stunned by Rabbi Levine’s sensitivity toward his wife’s discomfort. Her pain was literally his pain.

[9] Yerushalmi Mesechet Nedarim (9:4)

[10] Vayikra (19:18)

[11] Bearing similar sentiments, the gemara in Yevamot (13b) expounds the pasuk Devarim (14:1), “Lo Titgodidu,” (You shall not cut yourself) as, “Lo Tasu Agudot Agudot,” (Do not create multiple groups!) Again Chazal here make the striking point that when Klall Yisrael do not stick together, they are nothing short of “cutting themselves!” Likewise, the Maharal Zt”l writes that “all of Israel should be like a single person.” (Netivot Olam: Netiv Ahavat Rei’a [Chapter 1], in Derech Chayim, to Mesechet Avot [1:12] ).

[12] Pirkei Avot (5:17)

[13] See R’ Shlomo Wolbe Zt”l’s Alei Shor II (pg. 545) as well as R’ Yaakov Emden Zt”l in his Ya’avros Dvash (Vol 2: D’rush 8), and R’ Yom Tov Lipmin Heller Zt”l’s Tosafot Yom Tov to Avot (5:20), that the litmus test to expose whether a machloket is “for the sake of Heaven,” is to see if any personal gain is involved. For a similar theme, see R’ Herschel Shachter’ Shlit”a’s Nefesh HaRav (pg. 121) D”H Takanas Birkat HaMinim, based on R’ A.Y. Kook Zt”l’s, Olas Reiyah (Chelek #1, p.278). Note Shu”t Nodeh B’Yehudah (Mahadurat Kamma) (Y.D. Sof Simin 1), Chasam Sofer to Parshat Korach, and the Ba’al HaTanya in his Igrot HaKodesh (Letter 32) who all concede that in our times, there is no such thing as a Machloket L’sheim Shamayim.

[14] Peirush Malbim al HaTorah, Bamidbar (16:1). Similarly, see R’ Shmuel Uzidah’Zt”l’s Midrash Shmuel and R’ Chonoch Zundel Zt”l’s Etz Yosef to Avot (5:17).

[15] We might suggest, that to counteract Korach’s act of disunity, Moshe chose to battle Korach and his company specifically by using Ketoret (eng. incense)—see Bamibar (17:1-13). R’ Avraham Yiztchak HaKohen Kook Zt”l, in his Ein Ayah, Chelek 4, (Pg. 213), explains that etymologically, the Hebrew word ‘Ketoret’ is related to the word ‘Kesher,’ which means a ‘bind’ or a ‘knot.’ The power of the incense is to unite the essence of all forces according to the unique recipe that Hashem has prescribed in His Torah.

[16] An elaboration of this idea can be found in the Netziv’s Shu”t Meishiv Davar (Simin 41), where he writes that in Galut, Bnei Yisrael are compared to the dust of the earth, as Hashem says to Yaakov Avinu, “And your children shall be like the dust of the earth,” and the nations of the world are compared to gushing waters, as the pasuk in Yeshayahu says, “The great multitude of nations are like gushing waters.” It is only when the dust of the earth is drawn tightly together, forming a rocklike solid that it can stand steadfast against the tumultuous waters. And so it is with us: when Klall Yisrael unites, we can withstand even the most powerful struggles against the nations of the world. See R’ Ovadiah Seforno Zt”l’s peirush to Bereishit (13:7) regarding the machloket between Avraham and Lot, as well as Malbim’s comments to Shmuel I (11:7), in his Davar Shmuel. Additionally, see R’ Yitzchok ben Moshe of Vienna’s Sefer Or Zarua (I:115), “Peace is great, for it is the vessel that holds all blessing. Dispute is disgraceful, for it destroys people and drives away the Shechinah, without which Klall Yisrael has no protection.”

[17] Similarly, the Midrash Shochar Tov (93a), records the origin of the creation of the seashore. The waters sought to cover the entire world and would have been successful, except that the grains of sand came together to form a barrier against the water. At that moment the angels rejoiced, “Just look at the might of the little things. When they unite, they become a mighty power.”

[18] See the Shelah HaKadosh’s brilliant incite regarding the fact that the letters of word machloket themselves attest to this reality in his Sha’ar HaOseos: Beis/Brei’ot (Simin 12), quoted in R’ Yechiel Mich’el Stern Shlit”a’s Otzer HaYediot, Chelek 2, Perek 35. My father, my teacher, Reb Chaim Yonah ben Reb Ya’akov Weinberg Shlit”a pointed out to me that the word machloket (מחלקת) is actually composed of the letters “חלק” and “מת,” which translates as “He apportions death [to himself],” a clear allusion to the destructive power of machloket.

[19] Sefer Imrei Shefer al Pirkei Avot (5:17), pg. 74.

[20] In fact, the Sifrei to Bamidbar (15:39) states, “‘And you will see it and remember all of the mitzvot of Hashem.’ From here we see that one who fulfills the mitzvah of tzitzit, is considered as if he had fulfilled all the mitzvot of the Torah.”

[21] See Yeshaya (55:1), Taanis (7a), Bava Kamma (17a, & 82a), Avodah Zara (5b), Rambam Talmud Torah (3:9), Devarim (32:2), Amos (8:11), where Torah is compared to water.

[22] Beit Yitzchak al HaTorah: Parshat Korach (Ma’amer 154).

[23] Bereishit Rabbah (38:6). See, Yerushalmi Pe’ah (1:1), Vayikra Rabbah (26:2), Bamidbar Rabbah (19:2), Devarim Rabbah (5:10), Tanchuma Chukas (4), Midrash Tehillim [Shochar Tov] (7), (12) and Yalkut Melachim (remez 213) regarding the generation of Achav. Similarly, see Yerushalmi Chagiga (1:7) regarding the generations of Enosh, Dor HaMidbar, and Micha.

[24] R’ Shlomo Ephraim, in his Peirush Kli Yakar al Hatorah (Bereishit 1:11, D”H Eitz Pri Oseh Pri L’mino) makes a fascinating observation that may help to elucidate this Midrash. He writes: “Rashi on this pasuk tells us that when Hashem commanded the ground to produce fruit trees (trees whose bark would taste like the edible fruit), the ground disobeyed and brought up fruit bearing trees instead. As a punishment for defying Hashem’s command, when Adam HaRishon was punished for eating from the Eitz HaDaas, the ground was cursed along with him; instead of growing only fruits and vegetables, it would now bring up thorns and thistles as well.” The Kli Yakar points out that it is certainly strange that Hashem waited until Adam sinned to exact punishment on the ground. He suggests that Hashem, in a display of magnificent justice, would not allow the punishment of ground to cause pain to Adam HaRishon until he (Adam) himself deserved this pain. Therefore, until Adam ate from the Eitz HaDa’as, the ground was spared from punishment on Adam’s behalf. Perhaps now we can better understand the Midrash above. By connecting ourselves to community, even if we ourselves are less than perfect, Hashem will refrain from punishing us as individuals, so as not to cause pain to those members of Klall Yisrael that are not deserving of punishment. For several possible parallels, see Rashi to Bamidbar (14:9) D”H Sar Tzilum, the Seforno al HaTorah to Bereishit (6:13) D”H Ki [Unlike Rav Cooperman’s reading of Seforno (ibid.)], and Targum Yonatan to Bereishit (19:29). Additionally, see R’ Alexander Zusia Friedman Zt”l’s Ma’ayana Shel Torah to Bamidbar (20:23-24). Lastly, if one were to count all of the words of Tochacha in Sefer Devarim, he would arrive at the number 676. Perhaps, we can suggest, that it is not arbitrary that the number 676 is, in fact, the numerical equivalent to the word “רעות,” which means “friendship.” This speaks to the notion that there are times when one’s friendships are effective in driving away these 676 curses.

[25] A striking Midrash in the Tana D’Bei Eliyahu (Perek 28) relates that Hashem calls to us, “I have an infinite storehouse of bracha that I wish to pour down on you. All I ask is that you love, and respect one another.” Apparently, included in this bracha is Hashem’s willingness to forgive us for any actions that might be—shall be say—less than perfect. See the sefer Minhag Yisrael Torah (Simin 149:5) on page 264, for an amazing teaching from R’ Shalom of Belz Zt”l about the tefillah, “Acheinu Kol Beis Yisrael.”

[26] Sifra, (Parshat Bechukotai, #1). See as well, Rashi’s commentary to Vayikra (26:6).

[27] Bamidbar (17:6-26) describes how Bnei Yisrael complained against Moshe and Aharon for having killed Korach and his company. To prove Aharon’s righteousness, Hashem instructed that the princes of each tribe write there name on a wooden staff, (Aharon would represent the tribe of Levi). Hashem told Moshe to tell the people that ‘the one whose staff buds tomorrow is the chosen of G-d.” The next morning. Aharon’s staff was the only one to bud.

[28] See Mesechet Ma’aserot (1:4) and Chullin (25b) where Chazal talk about the status of the obligation or exemption of these nuts depending on whether or not they are in their natural state, (e.g. when bitter almonds are sweet, they are exempt from ma’aserot)

[29] We note that the Shagas Aryeh was a tremendous Gadol B’Torah and certainly was engaged in machloket only for the sake of Heaven. Nonetheless, this story should arouse us to realize the extreme potency of machloket. Nonetheless, see R’ Eliyahu Ragoler’s Shu”t Yad Eliyahu (2:25) regarding the danger inherent in disputes even “for the sake of Heaven.” See, for example, R’ Baruch HaLevi Epstein’s Mekor Baruch (Vol. 4, Perek 37 [Bein Kodesh L’Kodesh] Pgs. 1693-1699) regarding the machloket which erupted in Volozhin because of the unique learning styles of the Netziv and Rav Yosef Dov Ber Soloveitchik. Likewise, see R’ Herschel Shachter Shlit”a’s M’Pninei HaRav, (pg. 65), D”H Machloket.

[30] HaSefer B’Halacha (pg. 120) quoting from the book, The Shagas Aryeh: His Life and his Torah (Chelek 1, pg. 12).

[31] For a fascinating insight into Chazal’s attitude regarding proper etiquette when presenting a dissenting opinion, see Mesechet Horayot (2a) with Tosafot (ibid.) D”H Amar Abayei.

[32] See R’ Sadia Gaon Zt”l’s, Emunos V’daos, (Perek 6) and the insight of the sefer Panim Yafos on the pasuk: “Torah tzivah lanu Moshe, morasha ke’hilat Ya’akov” (Devarim, 33:4). For an interesting spin off of this idea, see R’ Mordechai Rogov Zt”l’s Ateres Mordechai to Shemos (19:2), that Har Sinai actually created the need for national unity.

[33] This is a reference to the flood that wiped away all but a handful of people during the time of the righteous Noach.

[34] Mesechet Zevachim (116a)

[35] See, however, R’ Yizchak of Karlin Zt”l’s explaination of this gemara in his Sefer Keren Orah al HaShas (ibid).

[36] Devarim (6:7)

[37] The comparison of a Rebbe/Teacher to a parent has its sources in the Mishna in Bava Metziah 2:11 (33a), and is recorded by Rambam: Hilchot Talmud Torah (5:1). See also Sanhedrin (19b) quoted in Rashi Bamidbar (3:1) regarding the pasuk ‘These are the descendants of Aharon and Moshe...’.

[38] Sha’arei Orah: Chelek 1, Parshat Vayishlach- “All of Bnei Yisrael are Brothers,” pg. 46. See also, the Maharal’s Netzach Yisrael, Perek (38) and Rabbenu Bachya’s Kad HaKemach: Sinat Chinam.

[39] Note Chazal’s comments in Pirkei D’Rebbe Eliezer (Chapter 41) and Yalkut Shimoni (Parshat Yisro: Remez 273) that until Matan Torah, Bnei Yisrael traveled with machloket, but after they received the Torah they became a unified nation. Similarly, see the end of Rambam to Hilchot Chanuka that “Torah was given to make peace in the world.” Additionally, see Maharal Zt”l’s Derech Chaim (1:6, and 1:12), R’ Yisrael of Koznitz Zt”l’s Avodat Yisrael, Parshat Noach (D”H Eilah Toldot Noach), R’ Yehudah Leib Alter Zt”l’s Sefat Emet al HaTorah, Parshat Korach (5656) as well as R’ Meir Simcha HaKohen of D’vinsk Zt”l’s Meshech Chochoma, Devarim (4:29), regarding the notion that the unity of Klal Yisrael is a natural outgrowth of our service of Hashem. Perhaps it is for this reason that Chazal tell us that “The Torah was only created for peace.” [See Mesechet Gitten (59b), based on Mishlei (3:17), as well as the Midrah Tanchuma, (Tzav #3), and in Rambam’s Mishna Torah, Hilchot Megillah U’Chanuka, (4:14).]

[40] In fact, R’ Naftali Tzvi Yehudah Berlin Zt”l, in the Hakdama of his HaEmek Davar on Sefer Bereishit writes that the sinat chinam that eventually led to the destruction of the second beis hamikdash began with otherwise righteous individuals who suspected each other to be of being Tzedukim and Kofrim, simply because their personal path toward Yirat Shamayim was different than one another. See also, Dr. Carl Gustav Jung’s essay entitled Psychological Types (1921), which discusses the importance of understanding different peoples thought processes. Incidentally, Dr. Jung, nearing his death, admitted that nearly all of his advances in psychology were preempted by Rabbi Dov Ber, the Maggid of Mezritch Zt”l (1704-1772) [See C.G. Jung Speaking, pgs. 271-272].

[41] See the Midrash Tanchuma, Pinchas (10), and Sefer Chafetz Chaim al HaTorah: Parshat Re’eh (pg.256) that someone once came to the Chafetz Chaim, R’ Yisrael Meir Kagen Zt”l, and asked him, “Why did Hashem create so many different types of Jews? Would it not have been more beneficial to create Jews all the same?” The Chafetz Chaim kindly replied to the man that he should rather ask of the king why his army consists of foot soldiers, cavalry, navy, etc. Precisely, just as the army of a flesh and blood king consists of many types of soldiers, and would be very unsuccessful were it not so, so it is with Hashem’s army; were there not a number of types of Jews, each who focus on a different area of Avodat Hashem, we couldn’t possible get around to fixing the multitude of broken vessels in this world. Similarly, see R’ Shimshon Raphael Hirsch Zt”l’s peirush to Bereishit (33:11), as well as the Maharal in his Chidushei Aggadot to Kiddushin (70b), and R’ Yaakov Meir Shechter Shlit”a’s Leket Amarim Vol. 1 (pg. 144), D”H Ikvita D’Meshicha. Likewise see the brilliant essay by R’ Menachem Mendel of Lubavitch Zt”l printed in Likkutei Sichot Vol. 8, (Pgs. 114-119) and in the adapted work Torah Studies by R’ Jonathon Sacks Shlit”a, Parshat Korach (Pgs. 246-251).

[42] Ta’anis (31a), Yishayah (25:9).

[43] Maharal, (Be’er HaGolah: Be’er #4) as explained by R’ Eliyahu Dessler Zt”l in his Michtav M’Eliyahu, Volume 4 (pgs. 149-150). Likewise, see the Rebbe, R’ Tzvi Elimelech of Diniv Zt”l’s Bnei Yissaschar: Maamarei Chodesh Tamuz and Av Maamar #4.

[44] As the great Ba’al Shem HaKadosh Zt”l said, “Would that I could have as great a love for the most righteous person as G-d has for the biggest sinner.” Likewise, see the sefer Tomer Devorah by R’ Moshe Kordavero Zt”l (Beiur middat “Asher Nishbata L’Avoteinu”): “There are certain people who act with complete impropriety, and yet Hashem has mercy on them…”

[45] Or Yechezkel (Sefer Middot, pg. 12). We should however note that there are extreme circumstances in which dispute becomes praiseworthy. The R’ Yisrael Meir Kagen Zt”l in his Bieur Halacha (O. Ch. 1) rules, “If a person finds himself in a place of heretics who act in a hostile manner toward the Torah and wish to enact laws to turn people away from the will of Hashem, and his attempts to make peace with them were rebuffed, it is a mitzvah to hate them and quarrel with them. This is as Dovid HaMelech wrote, ‘With those [and only those] who rise against you I will quarrel (Tehillim 139:22).’”

[46] Interestingly, R’ Shmuel Eliezer HaLevi Eidels Zt”l, the Maharsha (ibid.), explains that the only reason that Rebbe Meir’s request that these troublemakers do teshuvah was answered, is that he included himself in the prayer- he asked that he himself do teshuvah for his original request. We see from here that even the great R’ Meir had to do teshuvah for not appreciating that even these troublemakers were the beloved creations Hashem.

[47] See Mesechet Ta’anis (23b) for a similar episode.

[48] See the comments of the Shelah HaKadosh to Mishlei (9:8), “Do not rebuke the foolish man lest he come to hate you; rebuke the wise man so that he may come to love you,” where he explains the pasuk as an instruction to refrain from rebuking someone as if he were a fool and rather to rebuke him as though he were a wise man. In other words, instead of saying, “You simpleton, why do you insist on sinning?” one should rather say, “My wise friend, you are too good for this type of behavior; you are too holy to involve yourself in these actions.” In this way, he will draw his friend after his Creator. In fact, in Sefer Koheles (9:17), Shlomo HaMelech himself says, “The words of the wise, spoken gently, are heard.” See as well, Hoshe’a (2:1), and Seferno’s comments to Bereishit (5:22) with footnote #15 by R’ Yehudah Cooperman Shlit”a. Likewise, see R’ Nachman of Breslav Zt”l’s Likutey Moharan I:34 and I:282, as well as R’ Avraham Yitzchak HaKohen Kook Z”tl’s Igrot HaRayah, Volume I: Letter 138.

[49] R’ Gifter Zt”l tackles this issue at length: How can food and drink, which are physical entities, affect a desire for honor, which is purely intellectual? He writes that if man doesn’t control his desires, he becomes a slave to them, in all matters both physical and intellectual alike! A lengthy discussion of this topic is beyond the scope of this article.

[50] We find a similar incident recorded in the Midrash Ha’Morah to Parshat Bereishit: “A certain Apikores (non-believer) once asked Rebbe Akiva, ‘Who created the world?’ ‘Hashem,’ replied Rebbe Akiva. ‘Prove it,’ demanded the Apikores. ‘Rebbe Akiva’s only answer was, ‘Come back tomorrow and I will tell you.’ Only when the man returned the next day did Rebbe explain to him, ‘Just as a house was obviously built by a builder, and a garment sewn by a tailor, so was the world (which follows a natural order) obviously created by a Creator!’” The question remains, why didn’t Rebbe Akiva answer the Apikores right away? Did he not have the answer handy, chas v’shalom? Rather, Rebbe Akiva understood that it was futile to answer the man until he was certain that the man was actually looking for an answer, and not merely trying to start trouble.

[51] See as well the Mishna in the very beginning of Mesechet Ketubot (2a) w/ Rashi (ibid.), D”H B’Sheini U’Vachamishi.

[52] See the holy R’ Pinchas Koritzer Zt”l’s explanation of this mishna Imrei Pinchas: Sha’ar Te’haros HaMiddos (#36), pg. 411: “For a vessel to hold something, all the walls of the vessel need to be equal…”