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A disagreement for the sake of heaven | The roots of the Oral Torah

webinar Mar 27, 2019

Webinar handouts:

The first “Machloket” in the Torah

ืžืฉื ื” ืื‘ื•ืช ื”ืณ:ื™ืดื–

ื›ืœ ืžื—ืœื•ืงืช ืฉื”ื™ื ืœืฉื ืฉืžื™ื. ืกื•ืคื” ืœื”ืชืงื™ื™ื. ื•ืฉืื™ื ื” ืœืฉื ืฉืžื™ื. ืื™ืŸ ืกื•ืคื” ืœื”ืชืงื™ื™ื. ืื™ื–ื• ื”ื™ื ืžื—ืœื•ืงืช ืฉื”ื•ื ืœืฉื ืฉืžื™ื ื–ื• ืžื—ืœื•ืงืช ื”ืœืœ ื•ืฉืžืื™. ื•ืฉืื™ื ื” ืœืฉื ืฉืžื™ื. ื–ื• ืžื—ืœื•ืงืช ืงืจื— ื•ื›ืœ ืขื“ืชื•

Every argument that is for [the sake of] heaven's name, it is destined to endure. But if it is not for [the sake of] heaven's name -- it is not destined to endure. What is [an example of an argument] for [the sake of] heaven's name? The argument of Hillel and Shammai. What is [an example of an argument] not for [the sake of] heaven's name? The argument of Korach and all of his congregation.

 

ื•ื™ืงืจื ื™ ื˜ื–

ื•ึฐืึตึฃืช ื€ ืฉื‚ึฐืขึดึฃื™ืจ ื”ึทึฝื—ึทื˜ึผึธึ—ืืช ื“ึผึธืจึนึฅืฉื ื“ึผึธืจึทึ›ืฉื ืžึนืฉืึถึ–ื” ื•ึฐื”ึดื ึผึตึฃื” ืฉื‚ึนืจึธึ‘ืฃ ื•ึทึ ื™ึผึดืงึฐืฆึนืฃ ืขึทืœึพืึถืœึฐืขึธื–ึธึคืจ ื•ึฐืขึทืœึพืึดึฝื™ืชึธืžึธืจึ™ ื‘ึผึฐื ึตึฃื™ ืึทื”ึฒืจึนึ”ืŸ ื”ึทื ึผื•ึนืชึธืจึดึ–ื ืœึตืืžึนึฝืจืƒ

 

Then Moses inquired about the goat of sin offering, and it had already been burned! He was angry with Eleazar and Ithamar, Aaron’s remaining sons, and said,

 

Rashi:

ืฉืขื™ืจ ื”ื—ื˜ืืช THE GOAT OF THE SIN OFFERING — This was the goat of the additonal offerings of the New Moon. Three goats for sin-offerings had been sacrificed that day: a goat of the kids prescribed for the installation ceremony (see Leviticus 9:3), and the goat brought by Nachshon as a free-will offering, and the goat for the New Moon. Of all these, this last alone had been burnt, and the Sages of Israel differ in their opinions regarding the matter. Some say that it was on account of some uncleanness (unclean thing) which had touched it that it was burnt, whilst others say that it had been burnt on account of the state of mourning in which Aaron’s sons were, for it was a holy sacrifice ordained for all generations and was not of an exceptional character whilst in the case of the occasional holy sacrifices (the two other goats) they relied on Moses’ statement when he said in respect to the occasional meal-offering (v. 12), “and eat it as unleavened cakes”, although you are Onanim, and they took this to apply also to those goats which were also of an occasional character (Sifra, Shemini, Chapter 2 8-10; Zevachim 101a).

 

ื“ืจืฉ ื“ืจืฉ. ืฉืึฐืชึผึตื™ ื“ึฐืจึดื™ืฉืื•ึนืช: ืžึดืคึผึฐื ึตื™ ืžึธื” ื ึดืฉื‚ึฐืจึทืฃ ื–ึถื”? ื•ึผืžึดืคึผึฐื ึตื™ ืžึธื” ื ึถืึถื›ึฐืœื•ึผ ืึตืœึผื•ึผ? ื›ึผึธืšึฐ ื”ึดื™ื ื‘ึผึฐืชื•ึนืจึทืช ื›ึผึนื”ึฒื ึดื™ื:

 

ื“ืจืฉ ื“ืจืฉ [MOSES] DILIGENTLY ENQUIRED ABOUT — The repetition of the word implies that he made two enquiries: why has this (the goat for the New Moon) been burnt and why have these other goats been eaten? — Thus it is stated in Torath Cohanim (Sifra, Shemini, Chapter 2 2).

 

Mei Hashiloach, Izbiza Rebbe: ืžื™ ื”ืฉืœื•ื—

ื•ืืช ืฉืขื™ืจ ื”ื—ื˜ืืช ื“ืจืฉ ื“ืจืฉ ืžืฉื”. ืขื ื™ืŸ ื”ืฉื ื™ ื“ืจื™ืฉื•ืช, ื›ืขื ื™ืŸ ืจืžื– ืฉืžืจืžื– ื‘ื’ืž' (ืกื ื”ื“ืจื™ืŸ ืง"ื•:) ืขืœ ื“ื•ืื’ ื•ืื—ื™ืชื•ืคืœ ืฉืœืžื“ื• ืฉืœืฉ ืžืื•ืช ื”ืœื›ื•ืช ืคืกื•ืงื•ืช ื‘ืžื’ื“ืœ ื”ืคื•ืจื— ื‘ืื•ื™ืจ ื”ืจื•ืžื– ืœื’ื’ื” ืฉืœ ืœืž"ื“, ื›ื™ ื”ืื•ืช ืœืžื“ ืžื•ืจื” ืขืœ ื™ืฉื•ื‘ ื”ื“ืขืช ื•ืกื“ืจ ื‘ื›ืœ ืžืฆื•ืช ืœื ืชืขืฉื” ืขื ื›ืœ ื”ืกืคื™ืงื•ืช ืฉื ื•ืœื“ ื‘ื”ืœืื•ื™ืŸ ื”ืืœื•, ื•ื’ื ืžื•ืจื” ืขืœ ื™ืฉื•ื‘ ื”ื“ืขืช ื‘ืชื ื•ืขื” ืื—ืจื•ื ื” ื‘ื‘ืœื™ืขืช ื”ืžืื›ืœ ืžื‘ื™ืช ื”ื‘ืœื™ืขื” ืœื’ื•ืฃ ืœื”ื›ื™ืจ ื•ืœื”ื‘ื™ืŸ ืื™ื–ื” ืฉื™ื™ืš ืœื•. ื•ื–ื” ืฉื”ืฉื™ื‘ ืœื• ืื”ืจืŸ (ื–ื‘ื—ื™ื ืง"ื.) ืื ืฉืžืขืช ื‘ืงื“ืฉื™ ืฉืขื” ืœื ืฉืžืขืช ื‘ืงื“ืฉื™ ื“ื•ืจื•ืช. ื•ื–ื” ืฉื ืืžืจ ื“ืจื•ืฉ ื“ืจืฉ ืžืฉื” ืฉื”ืฉื™ื‘ ืœื• ืืฃ ืฉื“ืจืฉืช ื›ืœ ืฆืจื›ืš, ืž"ืž ืื™ืŸ ืœื• ืœื”ืงืœ ื‘ืงื“ืฉื™ ื“ื•ืจื•ืช. ื•ื–ื”ื• ืกืžื™ื›ื•ืช ื”ืคืจืฉื™ื•ืช ืื—ืจื™ ืจื•ืื• ื›ื™ ื‘ื ื™ื• ื ืขื ืฉื• ืœืคื™ ืฉืจืฆื• ืœื”ืกืชื›ืœ ื‘ื ืกืชืจื•ืช ื•ืขืชื™ื“ื•ืช, ื•ื–ื” ื‘ื”ื›ืจื— ืœื ื• ืœื”ื‘ื™ืŸ ื›ื™ ืงื“ืฉื™ ื“ื•ืจื•ืช ื—ืžื•ืจื™ื ืžืื•ื“ ื•ื—ื‘ื™ื‘ื™ื ื‘ืขื™ื ื™ ื”ืงื‘"ื” ืœืžืื•ื“, ืœื›ืŸ ืื™ื ื• ื ื›ื•ืŸ ืœืื›ื•ืœ, ื•ืื—ืจ ื”ืฆืขืจ ื’ื“ื•ืœ ืฉื”ื™ื” ืœื”ื ืžืžื™ืชืช ื ื“ื‘ ื•ืื‘ื™ื”ื•ื ืขื™"ื– ื–ื›ื• ื•ื ื™ืชืŸ ืœื”ื ื”ื‘ื“ืœื•ืช ืžืžืื›ืœื•ืช ืืกื•ืจื•ืช.

 

ืžึทื“ึผึ—ื•ึผืขึท ืœึนึฝืึพืึฒื›ึทืœึฐืชึผึถึคื ืึถืชึพื”ึทึฝื—ึทื˜ึผึธืืชึ™ ื‘ึผึดืžึฐืงึฃื•ึนื ื”ึทืงึผึนึ”ื“ึถืฉื ื›ึผึดึ›ื™ ืงึนึฅื“ึถืฉื ืงึธึฝื“ึธืฉืึดึ–ื™ื ื”ึดึ‘ื•ื ื•ึฐืึนืชึธึฃื”ึผ ื€ ื ึธืชึทึฃืŸ ืœึธื›ึถึ—ื ืœึธืฉื‚ึตืืชึ™ ืึถืชึพืขึฒื•ึบึฃืŸ ื”ึธืขึตื“ึธึ”ื” ืœึฐื›ึทืคึผึตึฅืจ ืขึฒืœึตื™ื”ึถึ–ื ืœึดืคึฐื ึตึฅื™ ื™ึฐื”ื•ึธึฝื”ืƒ

 

“Why did you not eat the sin offering in the sacred area? For it is most holy, and He has given it to you to remove the guilt of the community and to make expiation for them before the LORD.

 

ื”ึตึšืŸ ืœึนืึพื”ื•ึผื‘ึธึฃื ืึถืชึพื“ึผึธืžึธึ”ื”ึผ ืึถืœึพื”ึทืงึผึนึ–ื“ึถืฉื ืคึผึฐื ึดึ‘ื™ืžึธื” ืึธื›ึจื•ึนืœ ืชึผึนืื›ึฐืœึฅื•ึผ ืึนืชึธึ›ื”ึผ ื‘ึผึทืงึผึนึ–ื“ึถืฉื ื›ึผึทืึฒืฉืึถึฅืจ ืฆึดื•ึผึตึฝื™ืชึดื™ืƒ

 

Since its blood was not brought inside the sanctuary, you should certainly have eaten it in the sanctuary, as I commanded.”

 

ื•ึทื™ึฐื“ึทื‘ึผึตึจืจ ืึทื”ึฒืจึนึœืŸ ืึถืœึพืžึนืฉืึถึ—ื” ื”ึตึฃืŸ ื”ึทึ ื™ึผื•ึนื ื”ึดืงึฐืจึดึจื™ื‘ื•ึผ ืึถืชึพื—ึทื˜ึผึธืืชึธึคื ื•ึฐืึถืชึพืขึนึฝืœึธืชึธืึ™ ืœึดืคึฐื ึตึฃื™ ื™ึฐื”ื•ึธึ”ื” ื•ึทืชึผึดืงึฐืจึถึฅืื ึธื” ืึนืชึดึ–ื™ ื›ึผึธืึตึ‘ืœึผึถื” ื•ึฐืึธื›ึทึคืœึฐืชึผึดื™ ื—ึทื˜ึผึธืืชึ™ ื”ึทื™ึผึ”ื•ึนื ื”ึทื™ึผึดื™ื˜ึทึ–ื‘ ื‘ึผึฐืขึตื™ื ึตึฅื™ ื™ึฐื”ื•ึธึฝื”ืƒ

 

And Aaron spoke to Moses, “See, this day they brought their sin offering and their burnt offering before the LORD, and such things have befallen me! Had I eaten sin offering today, would the LORD have approved?”

 

ื•ึทื™ึผึดืฉืึฐืžึทึฃืข ืžึนืฉืึถึ”ื” ื•ึทื™ึผึดื™ื˜ึทึ–ื‘ ื‘ึผึฐืขึตื™ื ึธึฝื™ื•ืƒ (ืค)

 

And when Moses heard this, he approved.

 

Rashi

ื•ื™ื™ื˜ื‘ ื‘ืขื™ื ื™ื• AND IT WAS PLEASING IN HIS EYES — He admitted his error and was not ashamed to do so, by saying (instead of admitting it) “I have not heard a statement (from God regarding this)", but rather he said, “I have heard, but I forgot it” (Sifra, Shemini, Chapter 2 12; Zevachim 101b

 

Mei Hashiloach- Izbizer Rebbe ืžื™ ื”ืฉืœื•ื—

ื•ื™ืฉืžืข ืžืฉื” ื•ื™ื™ื˜ื‘ ื‘ืขื™ื ื™ื•. ืื—ืจ ื›ืš ื”ื‘ื™ืŸ ืžืฉื” ื”ืขื ื™ืŸ ืฉื™ืคื” ืขืฉื” ืื”ืจืŸ ืฉืœื ืื›ืœ ื”ืฉืขื™ืจ ืฉืœ ืจืืฉ ื—ื•ื“ืฉ ืืš ื ืคืœื ื‘ืขื™ื ื™ื• ืžื”ื™ื›ืŸ ื“ืŸ ืื”ืจืŸ ื›ืŸ, ื”ืœื ืื—ืจ ื›ืœ ื”ื“ืจื™ืฉื•ืช ื”ื™ื” ืœื• ืœืื›ื•ืœ, ื›ืž"ืฉ ืื›ื•ืœ ืชืื›ืœื• ืื•ืชื” ื‘ืงื•ื“ืฉ ื›ืืฉืจ ืฆื•ื™ืชื™, ืขื“ ืฉื”ืฉื™ื‘ ืœื• ืื”ืจืŸ ืžืขื ื™ืŸ ื ื“ื‘ ื•ืื‘ื™ื”ื•ื, ื•ื‘ื–ื” ื”ืขื ื™ืŸ ื ืžืฆื ืขืžืงื•ืช ื’ื“ื•ืœ ื›ื™ ืฉืขื™ืจ ืจืืฉ ื—ื“ืฉ ืจื•ืžื– ืœื”ื‘ืืช ื›ืคืจื” ืขืœ ืžืขื™ื˜ืช ื”ื™ืจื—, ื•ืฉืขื™ืจ ืจืืฉ ื—ื•ื“ืฉ ื”ืจืืฉื•ืŸ ื ืฉืจืฃ ืฉืœื ืจืฆื” ืื”ืจืŸ ืœืื›ืœื• ื•ืžื–ื” ื”ื‘ื™ืŸ ืžืฉื” ืขื“ ืขืชื”, ื•ื”ื“ื‘ืจื™ื ืขืžื•ืงื™ื.

 

Rav Tzadok Of Lublin ืจื‘ ืฆื“ื•ืง ื”ื›ื”ืŸ ืžืœื•ื‘ืœื™ืŸ

ื”ืฉื’ืช ื”ื’ื™ืœื•ื™ ืจืง ืžืชื•ืš ื”ื”ืขืœื ื›ื“ืจืš ืฉืืžืจื• (ื–ื—"ื’ ืžื– ืข"ื‘) ืžืืŸ ื“ื™ืชื™ื‘ ื‘ืฆืขืจื ื›ื•' ืžื” ืฉืื™ืŸ ื›ืŸ ืžื™ ืฉืžื•ืจื’ืœ ื‘ืชืขื ื•ื’ื™ื ื•ืื™ืŸ ื‘ื˜ื•ื‘ื” ืœืžืขืœื” ืžืขื•ื ื’. ื•ืขื™ืงืจ ื”ื”ืฉื’ื” ื”ื•ื ืจืง ื›ืคื™ ื”ืขื•ื ื’ ืฉืžืฉื™ื’ ืžื–ื”. ื•ื–ื” ืขื ื™ืŸ ืฉืืžืจื• (ืกื ื”ื“ืจื™ืŸ ืฆื’.) ืฆื“ื™ืงื™ื ื’ื“ื•ืœื™ื ืžืžืœืื›ื™ ื”ืฉืจืช.  ื•ื–ื” ืขื ื™ืŸ ื‘ืจื™ื™ืชื• ืฉืœ ืขื•ืœื ื‘ืจื™ืฉื ื—ืฉื•ื›ื ื›ื•' (ืฉื ืขื–:) ื“ื‘ืจื™ืืช ื”ืขื•ืœื ื”ื™ื” ืขืœ ื“ืจืš ื–ื” ืœื”ืฉื™ื’ ืžื“ืช ื”ืขื•ื ื’ ื•ื–ื” ืื™ ืืคืฉืจ ืจืง ืขืœ ื™ื“ื™ ื“ื‘ืจื™ืฉื ื—ืฉื•ื›ื ื•ื›ืžื• ืฉื›ืชื•ื‘ ื›ื™ ืืฉื‘ ื‘ื—ื•ืฉืš ื“ื™ื™ืงื ืื– ื”' ืื•ืจ ืœื™ ื•ื›ืžื• ืฉื›ืชื•ื‘ ื™ืฉืช ื—ื•ืฉืš ืกืชืจื• ืฉื”ืงื‘"ื” ืžืกืชืชืจ ืชื•ืš ื”ื—ื•ืฉืš ื•ื›ืคื™ ืชื•ืงืฃ ื”ื—ืฉื›ื•ืช ื•ื”ื”ืขืœื ื›ืŸ ื”ื•ื ืชื•ืงืฃ ื”ืื•ืจ ื”ื’ื ื•ื– ื‘ื• ืฉื™ื•ื›ืœ ืœื”ืฉื™ื’ ืขืœ ื™ื“ื™ ื–ื” ื”ื—ืฉื›ื•ืช ื•ื›ืžื• ืฉื›ืชื•ื‘ ื•ื‘ืงืฉืชื ืžืฉื ืืช ื”'

 

Kli Yakar ื›ืœื™ ื™ืงืจ

ื•ื™ืงืจื ืืœื”ื™ื ืœืจืงื™ืข ืฉืžื™ื. ืœื ืจืฆื” ื”' ืฉื™ืงืจื ื‘ืฉื ืจืงื™ืข ื›ื™ ืฉื ื–ื” ืžื•ืจื” ืขืœ ื”ืคื™ืจื•ื“ ื•ื”ืžื—ืœื•ืงืช ืžืœืฉื•ืŸ ื•ื™ืจืงืขื• ืคื—ื™ ื”ื–ื”ื‘ ืœืจื•ืงืข ื”ืืจืฅ. ื›ื™ ื›ืœ ืจืงื™ืข ื”ื•ื ืžืกืš ืžื‘ื“ื™ืœ ื‘ื™ืŸ ืฉื ื™ ื“ื‘ืจื™ื, ื•ืžื˜ืขื ื–ื” ืœื ื ืืžืจ ื›ื™ ื˜ื•ื‘ ื‘ืฉื ื™ ืœืคื™ ืฉื‘ื• ื ื‘ืจื ื”ืžื—ืœื•ืงืช, ื›ื™ ืื™ืŸ ื˜ื•ื‘ื” ื›ื™ ืื ื‘ืžืงื•ื ืžืฆื™ืืช ื”ืื—ื“ื•ืช, ื•ืœื›ืš ื ืืžืจ ื‘ืฉืœื™ืฉื™ ืฉืชื™ ืคืขืžื™ื ื›ื™ ื˜ื•ื‘ ืื—ืช ืœืžืœืื›ืช ื™ื•ื ืฉืœื™ืฉื™ ื•ืื—ืช ืœื’ืžืจ ืžืœืื›ืช ื”ืžื™ื ืฉื™ืฉ ื‘ื• ืฆื“ ืื—ื“ื•ืช ืฉื ืืžืจ ื™ืงื•ื• ื”ืžื™ื ืืœ ืžืงื•ื ืื—ื“ ื•ื‘ืขื‘ื•ืจ ืื—ื“ื•ืช ื–ื” ื”ื–ื›ื™ืจ ื›ื™ ื˜ื•ื‘, ืื‘ืœ ื‘ื™ื•ื ื‘' ืืฉืจ ืžืžื ื• ื™ื•ืฆื ื›ืœ ืฉื™ื ื•ื™ ื•ื”ื•ื ื”ืชื—ืœื” ืœื›ืœ ืฉื™ื ื•ื™ ื•ืžื—ืœื•ืงืช ืœื ื ืืžืจ ื‘ื• ื›ื™ ื˜ื•ื‘ ื•ืœื ืจืฆื” ื”' ืฉื™ืงืจื ื‘ืฉื ืจืงื™ืข ื”ืžื•ืจื” ืขืœ ืžืกืš ืžื‘ื“ื™ืœ ื•ื‘ื™ืŸ ืื—ื™ื ื™ืคืจื™ื“, ื•ื ืงืจื ื‘ืฉื ืฉืžื™ื ื”ืžื•ืจื” ืขืœ ื”ืฉืœื•ื ื›ื™ ืฉืžื™ื ื ื’ื–ืจ ืžืœืฉื•ืŸ ืืฉ ืžื™ื ืฉืขืฉื• ืฉืœื•ื ื‘ื™ื ื™ื”ื ื•ื ืชื—ื‘ืจื• ื•ื ืขืฉื” ืžื”ื ืฉืžื™ื ื•ื”ื™ื™ื ื• ืฉืืžืจื• ืจื–ืดืœ (ืื‘ื•ืช ื” ื™ื–) ื›ืœ ืžื—ืœื•ืงืช ืฉื”ื™ื ืœืฉื ืฉืžื™ื ื›ื•' ืจืดืœ ืžื—ืœื•ืงืช ืฉืชื›ืœื™ืชื• ื”ืฉืœื•ื ื›ื”ื•ืจืืช ืฉื ืฉืžื™ื ื•ืงืดืœ. ื•ืœืคื™ ืคืฉื•ื˜ื• ืœื ื ืืžืจ ื›ื™ ื˜ื•ื‘ ื‘ืฉื ื™ ืœืคื™ ืฉืœื ื”ื™ื” ื‘ื• ื‘ืจื™ืื” ื—ื“ืฉื” ื›ื™ ื”ืจืงื™ืข ื›ื‘ืจ ื ื‘ืจื ื‘ื™ื•ื ืจืืฉื•ืŸ ื•ื˜ืขื ืœื“ื‘ืจ ืœืคื™ ืฉื™ื•ื ืฉื ื™ ื”ืชื—ืœื” ืœื›ืœ ืฉื™ื ื•ื™ ื•ืคื™ืจื•ื“ ืขืœ ื›ืŸ ืœื ืจืฆื” ื”ืงื‘ืดื” ืœื”ื˜ื‘ื™ืข ื˜ื‘ืข ื”ืฉื™ื ื•ื™ ื‘ืฉื•ื ื ื‘ืจื.

 

And God called the firmament, heaven: God did not want that it should be called with the name, firmament - [rakiya] since that name indicates division and disagreement, as per (Exodus 39:3), "And they flattened (yiraka'au) the gold [into thin plates]" - for that which was to cover the earth. Since any [rakiya] is a covering that separates between two things. And for this reason, it does not state, "that it was good" on the second day, since disagreement was created on it; since there is no good except in a place where we find unity. And therefore on the third day, "that it was good" is stated twice, once for the work of third day and once for the finishing of the water, that has an aspect of unity in it, as it is stated, "let the waters gather to one place," and because of this unity, "that it was good" is mentioned. But on the second day - from which comes out all differences, and which is the beginning of all difference and disagreement - "that it was good" was not said about it. And God did not want that [the sky] should be called firmament, which indicates a cover that separates and divides between brothers; and it was called with the name, heavens [shamayim], which indicates peace, since shamayim is composed of the words, fire [esh] and water [mayim], who made peace between between themselves and joined together, and from them was created skies. And this is what the Rabbis, of blessed memory, state (Avot 5:17), "Any disagreement that is for the sake of the heavens [shamayim], etc.;" which means to say that a disagreement whose purpose is peace, as is the teaching of the name, shamayim; and [this is] easy to understand. And according to its simple meaning, "that it was good" was not stated on the second day, since there was no new creation on it, since the firmament was already created on the first day, and the reason for [no creations happening on the second day] is because the second day is the beginning of all difference and division; hence the Holy One, blessed be He, did not want to implant a nature of difference in any creation.

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