We are living in a time of increasing divisions in so many spheres of our lives. As Jews committed to taking action to turn the tide on climate change, how do we respond to these divisions, within our own community, with the broader climate movement, and with the world at large? What does Jewish tradition have to say about navigating differences?
The rabbinic tradition elevates the importance of dialogue and disagreement over time and through its sources - in the Mishnah, in the Talmud, and even in the Shulkhan Arukh which is an attempt to codify Jewish law. The chevruta style of learning - learning in pairs, parsing over the minutiae of a given word or text as well as debating the larger issues of faith or philosophy or modes of exegesis - constitutes the heart of Jewish learning and, arguably, Jewish identity and Jewish life. Disagreements are included in our tradition and in our sacred texts as if to say, it is not only the end result that matters, but the conversations filled with dissent, differing opinions, and even sparring that also carry significance and are worthy of our study and contemplation.
The Babylonian Talmud in tractate Eruvin shares the following teaching:
R. Abba stated in the name of Samuel: For three years there was a dispute between Beit Shammai (the House of Shammai) and Beit Hillel (the House of Hillel), the former asserting, ‘The halakha (the way of doing things) is in agreement with our views’ and the latter contending, ‘The halakha is in agreement with our views’. Then a bat kol (a Heavenly voice) came down and said, ‘[The utterances of] both are the words of the living God, but the halakha is in agreement with the rulings of Beit Hillel’. Since, however, both are the words of the living God’ what was it that entitled Beit Hillel to have the halakha fixed in agreement with their rulings? Because they were kindly and modest, and they studied their own rulings as well as those of Beit Shammai. (Babylonian Talmud, Eruvin 13b)
This passage has much to teach us about how disputes have functioned within the Jewish community. Firstly, the text treats both micro communities – Beit Hillel and Beit Shammai – as engaging in a holy pursuit. “Both are the words of the living God.” Both are attempting to bring Godliness and holiness into the world. Both are seeking truth and a path forward for their communities and beyond. The mishnah in Pirkei Avot - the Ethics of our Fathers - states that some disagreements, including the disagreements between Beit Hillel and Beit Shammai, are considered to be “for the sake of heaven.”
Secondly, the halakha is ultimately fixed one way or the other - a path is chosen - so that the larger community can move forward together. And within that path, there are practices and minhagim (customs) that vary among communities and those differences are embraced. Finally, the teaching offers that it was the unique qualities of Beit Hillel that resulted in fixing the halakha according to their rulings. Beit Hillel were kind and modest — qualities essential to building unity as well as community. In addition, Beit Hillel not only studied their own rulings but they studied the rulings of Beit Shammai, as well. They were good listeners. They were open. They took note of and tried to understand a perspective different from theirs, and used it to help inform their own teachings and their own perspective. In short, they were good friends and they understood the importance of relationships.
As we continue to navigate a world filled with pain and uncertainty, with strife and conflict, with widening divisions and hurdles that threaten our ability to move forward together in a moment that requires us to move forward together, perhaps we can use Beit Hillel as a model for how to engage with those we disagree with and find common ground upon which we can progress in cooperation with each other. We can do this by engaging with open minds, with kindness and humility, by channeling our capacity for deep listening, and by focusing in on and centering the person before us. As we seek our path forward as Jews who have chosen to face the existential threat of climate change and take action, let us remember that we are participating in a heavenly pursuit – and that any disputes among us or with others in the larger climate movement can fall into that category of a holy dispute, a disagreement “for the sake of heaven.”
By Rachel Landsberg, JCAN NYC member