By Rabbi Mitchell M. Hurvitz
In Jewish history, Hillel and Shammai are foundational scholars who profoundly shaped Rabbinic Judaism. Living roughly a century before the Roman destruction of the Great Jerusalem Temple, they navigated the intense challenges of Roman military occupation and the empire’s efforts to suppress Jewish faith and practices.
Shammai generally interpreted Jewish law strictly, while Hillel was notably more lenient. Beyond their legal distinctions, their personalities differed significantly: Shammai was often described as strident, whereas Hillel consistently demonstrated patience and kindness.
A well-known rabbinic story vividly illustrates their contrasting approaches.
An individual once approached Shammai, asking to be taught the entire Torah while standing on one foot. Seeing this as mocking God’s profound teachings, Shammai became enraged and chased the person away.
The same individual then approached Hillel with the identical request. Hillel, unoffended, saw sincerity in the query and offered a profound answer:
“What is hateful to you, do not do to your fellow. This is the essence of Torah, and the rest is commentary. Now, go and pursue your learning.”
While Shammai is often viewed negatively in this narrative, it’s crucial to appreciate his concern that the depth of Judaism shouldn’t be reduced to a soundbite.
However, Hillel recognized an opportunity to open the door to Judaism, believing that once someone stepped through, they would willingly explore its beautiful depths.
In rabbinic law, Hillel’s guidance is generally followed when there’s a legal dispute between the two. This often reflects the understanding that a pleasant demeanor and an accommodating approach weigh heavily alongside the merits of an argument.
Hillel’s method was more sensitive to the needs of others, while Shammai prioritized what he saw as the most righteous path. Rabbinic Judaism felt the imperative to preserve and honor both approaches to Jewish law.
Even though Shammai’s views weren’t always followed, they were still deemed worthy of attention and study for all future generations.
In some instances, we even ritually honor Shammai’s minority view. For example, during the Passover Seder, we ritually wash our hands early without a blessing (per Shammai’s view) and then later rewash our hands with the prescribed blessing before eating the matzah (following Hillel’s view).
This dedication to remembering and honoring minority views is a critical Jewish discipline, fostering a culture that embraces pluralism, moderation, and centrism.
Respecting Shammai’s desire for higher standards reflects an admiration for his unwavering commitment to embracing God’s will in daily Jewish life.
On the other hand, Hillel sought to create an “open door,” hoping that once individuals entered the sacred space of Jewish tradition, they would desire to settle more fully into their spiritual home.
It is equally vital to uphold uncompromised Divine values and ensure that people are drawn to explore them. From this perspective, contemporary Jews can learn that our shared dedication to Godly values is the most critical pursuit.
This lesson extends beyond the Jewish world.
In our contemporary society, people too often retreat into echo chambers, denying themselves the opportunity to learn from differing viewpoints. While liberalism, tolerance, and acceptance are vital, they can still critically assess notions that might not benefit society.
Individuals focused on emphasizing their perceived “right” versus another’s “wrong” could greatly benefit from compassionately appreciating different viewpoints. When well-intentioned people genuinely listen, they often reconsider previous conclusions and set aside personal agendas to understand others’ perspectives.
Many desire “black and white” answers to complex questions. However, the more intricate the problem, the greater the need is to consider diverse views and different perspectives.
Judaism embraces the idea that multiple valid answers can exist for almost every question. This is why the Rabbis assert that any disagreement pursued “for the sake of Heaven” should have its views honored and preserved.
Famously, after three years of debate between the schools of Hillel and Shammai, a “Divine Voice” proclaimed:
“Both these and those are the words of the living God.”
Every religious, political, or familial disagreement should begin with active listening and a genuine appreciation for sincere perspectives. We can ultimately disagree, but if that disagreement follows a successful session of active listening and evident respect, it will significantly lower the “flames” of contention.
Consider the insightful approach of a rabbi who, when his students gave opposing answers, responded to the first:
“I understand your view; I think you may be right.”
To the second, who offered the opposite answer, he said:
“I understand your view; I think you may be right.”
When another student questioned how both could be correct, the rabbi hesitantly replied:
“I understand your view; I think you may be right.”
Let us strive to create a world where we learn to disagree respectfully and argue “for the sake of Heaven”, rather than solely for our own sake. If we achieve this, we will improve our relationships, and our world, rather than destroy.
Shabbat Shalom.
Temple Sholom’s Senior Rabbi Mitchell M. Hurvitz is a scholar, teacher, community activist and preacher, and is recognized as one of the prominent religious leaders in the Fairfield County area and beyond. A frequent guest speaker at synagogues and churches, study groups, community institutions and universities, he is a charismatic personality who engages individuals and stimulates hearts and minds. His teachings can be found in the Sentinel and in other local and national publications.
