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In case you somehow missed the memo, we are in the midst of a national election. Between now and next week’s Shabbat to Shabbat email message, voting will have concluded and we will hopefully have a clear understanding of who prevailed in each race. And, as is undoubtedly true in the wake of every contested election, some will be pleased, others not, with the results. However, in our politically volatile climate, one that sadly engenders unhealthy, unhelpful, and unsavory disputes between individuals on opposing ends of the political spectrum, I believe – prior to any election outcomes – we could all benefit from an injection of Talmudic wisdom.

The Hebrew term for dispute or argument is “machloket.” The Talmud is replete with examples of machloket between generations of rabbinic sages, each contending their personal interpretation of tradition or approach to ritual observance was the correct way. Indeed, the Rabbis were not averse to argument, but only if one specific criteria was present: a machloket had to be l’shem shamayim (i.e. “for the sake of heaven”).  Arguments which are for the sake of heaven, they contended, will endure; those not for the sake of heaven will not endure (Pirkei Avot 5:17).

The Rabbis elaborate: “What is an example of a machloket l’shem shamayim, an argument for the sake of heaven? These are the disputes of Rabbis Hillel and Shammai,” [leaders of competing schools of study] who debated and argued aspects of Jewish law for over a decade without ever invalidating the other’s perspective. True, Hillel’s opinions typically prevailed, but because their arguments were for the sake of heaven, Shammai’s beliefs and positions were also valued and studied.

“What is an example of an argument not for the sake of heaven? The Sages answer: The dispute of Korach and his followers.” Found in the Book of Numbers, the account of Korach depicts a person whose argument is singularly motivated – to challenge the current allocation of authority in the community. Korach is not interested in arguing specific questions, or even trying to prove he is correct; he is merely concerned about who is in power. Thus, for the Rabbis, Korach’s machloket is founded on false premises, certainly not for the sake of heaven.

HUC-JIR professor Rabbi Dr. Dvora Weisberg recently drew upon this Talmudic passage as a frame for our current reality. “Our ability to engage in machloket while maintaining a sense of derech eretz (i.e. civility, level-headedness, graciousness),” she stated, “is absolutely critical to the advancement of society and the world.” Although this election season will thankfully end soon, we surely appreciate that the specific issues, about which opinions can vary dramatically, will continue to be a source of our disputes. But regardless of the topic - immigration, health care, climate justice, synagogue policies… - Jewish wisdom and teaching are clear: for our debates and wrangling to have any enduring value, we must frame our positions, l’shem shamayim.  

Further (and likely more challenging), we also need to begin each machloket with a sincere belief that our opponents are also arguing l’shem shamayim. Hillel typically prevailed in his disputes, tradition teaches, because he studied the words and teachings of Shammai as well as his own. Thus, while we could ultimately conclude otherwise, we should enter each dispute believing there are positions other than the one we currently hold that also have value and legitimacy. Then, even as we encourage others to refine their views and learn our positions, we will more ably remain gracious and understanding of difference. 

No matter the outcomes of the election, whether we are pleased, disappointed, or ambivalent, may our shared aspiration in the days and years ahead be to engage in discussions and disputes which are always for the sake of heaven.