A
commentary on the Rambam, called “Yad Ketanah”, brings a novel thought: arguments
for the sake of heaven are forbidden! (Hilchot De'ot 10). This is puzzling. After all, Pirkei Avot
refers to the controversy between Hillel and Shammai as a controversy for the
sake of heaven, singling it out for praise, and contrasting it with the
controversy of Korach and his assembly, which was not for the sake of heaven! The Yad Ketanah explains: everyone claims that
their controversy is for the sake of heaven! Have you ever seen a disputant say: “I've got
to admit: this controversy is not for the sake of heaven”? People always deceive themselves, and not
just others, claiming that their controversy is for the sake of heaven. They are not conscious of the self-interest
that motivates them.
After
all, we have to wonder how Korach, who was exceedingly wise, saintly and
blessed with Divine intuition, immersed himself in such an ugly controversy
with two holy individuals, Moshe and Aharon. Surely he was not the sort of
person who pursues honor for himself.
The
Yad HaKetanah explains that Korach deceived himself, speaking about the glory
of G-d and the glory of Israel, and claiming: “All the people in the community
are holy, and G-d is with them. Why are you setting yourselves above G-d's
congregation?” (Bemidbar 16:3). A minute element of passion was present in
Korach. It was so small and so concealed
that he was not even conscious of it, but it nevertheless led him to become
confused and to call evil good.
Moshe
knew full-well what the problem was, and he answered Korach: “Listen to what I
have to say: You sons of Levi, isn't it enough that the G-d of Israel has
separated you from the community of Israel? He has brought you close to Him… Although He
gave this privilege to you and all your fellow Levites, you are now also
demanding the priesthood?!” (ibid. v 8-10).
Why would
Moshe use this argument to answer Korach's claim about the Divine holiness that
envelops the entire Nation of Israel? What
he was saying is this: If you are truly concerned about the specialness of
Israel in the aggregate, and the idea that one should not set himself above
them, then why didn't you say so when you were chosen with your tribe? You must understand that you have personal
motives veiled in a lofty ideology.”
Yet
by then Korach's conscience had already been dulled, and he didn't listen. That
is how he sank into perdition. We thus learn that when someone gets
enthusiastically involved in a controversy, “for the sake of heaven” so to
speak, he must examine himself many times over, wondering whether or not
extraneous considerations are involved.
As a
humorous aside, there was once a Knesset member who would stop at nothing to
hold on to his seat, yet he claimed that he was acting for the sake of heaven. People answered him, “Of course you are! Surely Yeshayahu said (66:1): 'Heaven is My
seat.'”
But
if this is all so, the question still remains: How did our Sages say that Hillel
and Shammai’s controversy was for the sake of heaven? The Yad Ketanah answers very simply: They were
intimate friends. We can therefore be certain that neither was interested in
claiming victory over the other: they only wished to clarify the truth. Similarly, Rabbi Yonatan Eibschutz in his
book “Ye'arot Devash” explained that the gauge of a controversy being for the
sake of heaven is whether or not the parties are friends.
In
summary, differences of opinion are permissible, but divided hearts are forbidden.
Every one of us must flee a thousand miles from what seems like controversy,
and must run like a gazelle towards friendship and camaraderie.
