This month will be for you (12:2)
The Tziyoni (early Kabbalah sefer) writes that there is a certain element of impurity that causes one to forget his Torah learning. This force is called ריב. This concept is learned from the following story in the Gemara (Shabbos 147b). One of the Tana’im forgot his learning, and when he read the passuk of החדש הזה לכם, he misread it as החרש היה לבם (their hearts were deaf). He substituted the ’ד with a ‘ר, the ז’ with a ‘י, and the ‘כ with a ‘ב. This creates the name ריב, which reveals that the name of the power of impurity that makes one forget his learning (which was the case with this Tana) is ריב. Interestingly, besides the deeper implications of this word, simply, it translates as fight.
With this introduction, the following Mishna can be understood. The Mishna says (Avos 5:17): Any argument that is for the sake of Heaven will end up enduring. And any argument that is not for the sake of Heaven will not endure. The question is: An argument is bad, so how can it be for the sake of Heaven? As well, what does it mean that the argument will or will not endure?
Based on the Tziyoni’s words, the Mishna can be explained to be referring to disputes in Torah (as the Mishna in fact gives the example of the arguments between Hillel and Shammai, see further). The only way to really come to the truth is through a give-and-take. However, this give-and-take can be for the sake of Heaven, to figure out the correct meaning in the Torah, or it can be to show who can reason better and show he is smarter or more learned, etc.
An argument that is for the sake of Heaven, meaning that both parties involved are trying to get to the truth of what is being learned for no ulterior motives, this Torah learning will endure, meaning that they will remember their Torah learning. However, if the argument is not for the sake of Heaven, this dispute is simply a ריב, a fight. This kind of argument awakens the impure power called ריב and the Torah learned during this argument that is not for the sake of Heaven.
This is clear from the dispute between Korach and Moshe Rabbeinu, in which Korach was not fighting to come out with the truth. The reason why the Mishna gives the example of Hillel and Shammai is for an additional chid- dush. Although it is very rare that the halacha follows Shammai’s opinion, and as a result, one may say that the give-and-take between Hillel and Shammai is not to come out with the truth, since almost always, the halacha follows Hillel, nevertheless, it is still for the sake of Heaven. (See Mishnah Tractate Eiduyos 1:4 for the reason why Beis Shammai’s opinion is recorded all over, even though we do not follow their rulings for halacha.)
ZERA SHIMSHON SHIUR BY RABBI SIMCHA BUNIM BURGER
