Nachal novea; makor chochma -
A flowing river; the source of wisdom (Mish. 18:4)

There are many different types of people who take part in disputes.  There are disputes between the gentiles and Jews.  There are disputes between the wicked and the righteous.   Then there are disputes between one group of Tzadikim and another group of Tzadikim.  The Satan, through his powers of great trickery, orchestrates this last category. This type of dispute between Tzadikim can cause great physical and spiritual damage.

Disputes between Tzadikim have caused many of the troubles in Jewish history. The dispute between Yoseph and his brothers caused the Jews to go down to Egypt.  This eventually caused the Jews to be enslaved there.  This type of dispute also caused the division of the twelve tribes into two separate kingdoms in the days of Yeravom ben Nevat.  Yeravom ben Nevat, was at one time a great Torah scholar, but fell and persuaded the Jews of the Northern Kingdom to worship golden calves.  This caused spiritual decline, which in turn caused the Jews to be exiled until this very day. This type of dispute also was responsible for the vicious disputes between Misnagdim and Chassidim, between one Rav and another Rav, between one Chasidic group and another, between Ashkenazim and Sefardim etc. In recent times there were disputes between right-wing orthodox, middle of the road orthodox, and the more modern orthodox etc.

Rabbi Nachman taught in seifer, that peace is a very great thing. Our Rabbis taught, "Hashem didn't find any better vessel that could contain blessing, other than peace" (Uktzin: Perek 3). Rabbi Nachman asks, "what is the definition of peace"?  He answers, "it is when two opposites come together and act in unison".  When two sides that originally started out in agreement come together, this is not really what is meant by peace.  True peace is only when groups or people of diverse philosophies come together and get along. That is why there are twelve tribes. Each tribe serves Hashem in their own unique way.  Hashem is Infinite, and therefore there are many appropriate ways to serve Him. As long as a path of service conforms to Halacha it is valid.  Hashem wants the Jewish people to have true peace, which is the cooperation of total opposites. This is one of the reasons Hashem formed twelve tribes, each of whom serve Hashem differently. One of the reasons why there are so many different groups in Judaism today, finds its support from the fact that there were twelve different tribes. You have the following groups of Jews who serve Hashem in their own unique way.

There are many groups of Jews: men and women, Sefardim and Ashkenazim, Chassidim and Misnagdim, kollel people and wage-earners, more modern and less modern, Rabbis and laymen, rich and poor, good and the not so good, religious and Irreligious, etc.  (Even though the ideal is to follow the Torah way of life, the Talmud says that even the irreligious Jews are full of good deeds like a pomegranate is full of seeds).  When all the various diverse categories of Jews unite in the service of Hashem, it results in the ultimate in peace and perfection. Just as there were twelve tribes who served Hashem each in their own unique way, so to today there are many diverse groups and categories of Jews.  If these groups would get together to serve Hashem, they would bring a wholeness to the service of Hashem.  This is serving Hashem in the best way. Hashem likes when opposites are bound together in their service to Him. For example, if an unmarried man does a mitzvah or learns Torah, he isn't doing the mitzvah in a complete manner.  It is only when a man is married and is united to an opposite, a woman, is every mitzvah he does complete. The same is true of prayer. A prayer isn't complete unless it includes the sinners of Israel. The Mishna in Avot says Torah combined with a livelihood is a good thing, which are two opposites joined together in the service of Hashem. Rabbi Nachman teaches that Hashem doesn't only want a Jew to serve Him in ideal situations, when a person is on a spiritual high. Hashem purposely puts people in difficult circumstances so that person will serve Hashem when he is on a spiritual low. Again these two opposite situations brings completeness to one's service of Hashem.

Rabbi Nachman also taught, that one should study Torah combined with prayer. The best thing is to make one's Torah lessons one has studied into prayers. The highest level of service, is to pray that Hashem should help one study the Torah. Again this is another example of combining two opposites to bring completeness to one's service.

Yoseph HaTzadik, the prototype of all Tzadikim, had this unique ability to combine opposite character traits to bring completeness to his service of Hashem. Yoseph was called an Avraich in Egypt (Berayshyit 41:43). This means he was an Av, a father in wisdom and was tender in years (Rashi). This described Yoseph's ability to combine the compassion of a father with the toughness of a youth. In another verse Yoseph is described as, "And Yoseph was the ruler over the land [Egypt], it was he [Yoseph] that sold grain to all the people of the land" (Bereshis 42:6).  Again the verse is telling us that Yoseph had the ability to combine the harshness necessary to be a ruler and the compassion to be the provider of food to the entire world. Again this shows that Yoseph was a complete person, able to combine two opposite behaviors.

But we can ask a question about this. If diversity in serving Hashem is so much desired, why has diversity caused so much strife amongst the Jewish people? A person is drawn to a certain path or philosophy in serving Hashem based on the source of his/her soul. We find that by the twelve tribes, each tribe served Hashem differently based on the needs of each tribe's soul. The Ari HaKodesh explains that in the Talmud we find some Rabbis in most cases always ruled stringently, while other Rabbis mostly ruled leniently. Why is this so? The Ari explains, that those Rabbis who generally ruled stringently came from the spiritual root of harshness, gevurah. Those Rabbis who generally ruled leniently, came from the spiritual root of kindness, chessed. It is the root of where one soul comes from, which influences one's attitude toward life and serving Hashem.

The same thing applies to people who are drawn to one path or philosophy in serving Hashem, as opposed to another path. It all depends on the source and needs of one's soul as to why a person accepts one path in serving Hashem, over another path. The Ari also explains why some people are more particular in performing one type of mitzvah and not another. That particular mitzvah that one is particular about performing is lacking in that person and the soul needs the nourishment from that particular mitzvah. While other mitzvoth that one is not so particular about, my be due to the fact that one has performed those mitzvoth in a previous incarnation and therefore doesn't need the nourishment of those mitzvoth as much. This is comparable to a person craving only the foods that will provide him with the vitamins he is lacking.

To illustrate this point better, it was told that Maran, Rav Yoseph Caro, begged to be the Ari's student. The Ari told him, even though you are so holy that you study Torah with angels, you can't be my student. Since your soul is not connected to my spiritual root, your soul can only study kabbalah from the teachings of the Ramak.  Rabbi Yoseph clearly saw that the Ari was right, when the Ari started to reveal some secrets of Torah to Rabbi Yoseph, Rabbi Yoseph began to shake profusely. This was due to the fact that Rabbi Yoseph's soul was not able to retain the light of the Ari's teachings.

Therefore, the philosophy of the path one has chosen and is drawn to, appeals and makes sense to that person, because one's soul needs the nourishment derived from that path. This is why other paths do not appeal to that person or even make logical sense to him/her. No matter what logical arguments are used to persuade him/her to follow another path, that person will not accept these arguments. Therefore every person feels that the truth lies with the path that they have chosen in serving Hashem. For a person's path is right for the needs of his/her soul and that is why everyone feels very strongly about the path they have chosen. However, what people don't realize is that even though their chosen path is right for them it is in reality not necessarily right for another person, based on the particular needs of the other person's soul. Therefore every legitimately feels they are right, and strongly feels the other person is wrong.  Hatred develops as a result of these feelings and a person isn't aware of the fact that there were twelve tribes, specifically for the purpose of serving Hashem with completeness, In many different ways. If one would realize this, he would come to respect his/her fellow Jew and not hate the other person's chosen path, for the other person's path of service is contributing to the spiritual health of Klal Yisroel.

This answers our original question, that we asked above of why people can't tolerate the paths of other people. These fights all come about through the clever tricks of the Satan to cause hatred amongst Jews, which delays the coming of the Moshiach.

This is why Rabbi Nachman and his followers gave the greatest respect to all other true Tzadikim and their followers, even though he didn't agree with all their views. Rabbi Nachman stressed that one should seek out the greatest Tzadik in one's generation and draw advice from him. Just like one should seek out the biggest doctor when one becomes physically ill, chas va shalom. However this doesn't mean one should hate and reject all the other true Tzadikim of one's generation. One can draw good advice from every true Tzadik.

This is why in Breslov, even though everyone follows Rabbi Nachman, everyone is encouraged to follow their own minhagim, family customs, from before the time they became followers of Rabbi Nachman. For example, there are many Sefardim in Breslov.  They still follow all the Sefardic laws and customs, as prescribed by Moran, Rav Yoseph Caro, in the Shulchan Aruch. This is because this is the path best suited to their souls. They are respected for their ways. Rabbi Nachman taught the main thing is to follow the Shulchan Aruch and not to stray from it, not even one iota. This is why there are so many people from many diverse backgrounds in Breslov who still retain their own original family customs and dress based on their backgrounds. There is no dress code, people dress the way they feel comfortable with. There are many who are very modern and dress in today's contemporary styles.

We need to learn from the students of Shammai and Hillel. Even though they had bitter disputes over Torah law, they nevertheless respected each other.  The Talmud In Yevamot says that students from both schools intermarried with each other's families. The Mishna also notes when the students of Shammai saw Hillel HaZakain doing something which went against their Rebbi's opinion, they questioned Hillel about this. However, when questioning Hillel, Shammai's students accorded the greatest respect to their Rebbi's halachic opponent, even though they disagreed with him. They didn't react with hatred or violence to a different opinion. They didn't call Hillel an apikoris or try to beat him up. From the behavior of the students of both Hillel and Shammai, we can learn the very important lesson on how to get along with people with diverse Torah philosophies.

The Satan is a master at tricking people to hate other people and true Tzadikim in order to create strife, which prevents people from serving Hashem properly as we have explained above. It is very strange, who would ever think of starting a fight with Moshe Rabbenu or hating him. Isn't it obvious, even to someone who knows nothing, that a man who accomplished what Moshe did should be respected, loved, and obeyed by all? Why did Moshe have so many enemies and fights against him? The reason for this is that the Satan knew that if people would follow Moshe Rabbenu they would easily follow the proper path. So the Satan confused many people's minds, even big Tzadikim like Korach, to look at Moshe in a bad light and they were fooled into hating him. They therefore, lost the greatest opportunity to follow his guidance to attain spiritual growth. However as soon as Moshe passed on to the world of truth, the Jewish people then realized what they had Just lost, and every Jew in every generation afterwards had held Moshe in the highest regard. Every generation except his own respected him. Why is this so? After a great Tzadik passes away there is no longer a need for the Satan to confuse people to oppose that Tzadik any longer, since that Tzadik is no longer physically present to influence people to serve Hashem. There is an old pun that people say, "Acharay Moss, Kedoshim", after a Tzadik dies then people consider him holy.

The same thing happened to many great Tzadikim in Jewish history. King David who was most holy, had the most intense opposition against him as is evident from the books of Shmuel and Psalms. However, after his death, as with Moshe, every subsequent generation had the greatest respect for David HaMelech. The same phenomenon happened with the holy Baal Shem Tov, may his merit protect us. When he was alive he had the greatest opposition against him. Today, even the stanches misnaged has the greatest respect for the Baal Shem Tov.

Based on what we have just discussed, we can now understand how such holy Tzadikim as Yoseph's brothers could come to hate and even try to kill him. The Satan fooled them to the point where they thought Yoseph was wicked. They didn't realize that if they would follow his guidance they would have come to spiritual perfection. The Talmud asks, why did the armies of King David suffer such heavy casualties, even though all his soldiers were righteous? Why did the armies of King Achav suffer very few losses in battle, when most of his soldiers were idol worshippers? The Talmud answers, that King David's men spoke loshon hara, which shows there was discord amongst them. However, there was love and unity amongst King Achav's men. Therefore, we can see how much Hashem loves peace. Based on this information every Jew should not be fooled by the Satan, to hate a fellow Jew, even though they may follow a different path in serving Hashem. (Lekutai Moharan). and Likutei Halachot: Orach Chayim: Hilchot Rosh Chodesh 7:47, and various other sources.)
 

The dispute between Bais Shammai and Bais Hillel, on whether one adds or reduces a candle each night of Chanukaha, can be looked at on a deeper level. This debate was the identical debate that Yoseph had with his brothers. How so?

Bais Shammai, who holds that one must reduce the number of candles each night, is in other words telling us that it is not proper to attract those people who are extremely far from Hashem closer to His service. This could be detrimental to that person. For teaching that person lofty concepts that he can't yet accept or grasp, could drive him/her away even further away from Hashem. Therefore, it is better not to try to draw them closer. Therefore, Bais Shammai holds we must hide Hashem's light from these distant people and reduce the number of candies each night.

Bais Hillel on the other hand say, we must first present Judaism in a digestible form, in a way that even these distant people could relate to. Therefore, one must add new light every night, which reflects Bais Hillel's view to, spread Hashem's light, even to those who are very far.                          This dispute has taken place in every generation. Those Rabbis who side with Bais Shammai come from the spiritual root of harshness din, and those Rabbis who are with Bais Hillel come from the spiritual root of kindness chessed. This factor is what influences each Rabbi's thinking as discussed earlier.  This was the debate between Yoseph and his brothers. Yoseph was the type of Tzadik who believed in drawing people closer to Hashem.  Yoseph's very name indicates this: Yoseph means to add. Add one more light each night of Chanukah, this refers to always adding more souls to the service of Hashem.  His brothers, although they were all awesome and very holy Tzadikim, disagreed with Yoseph over this Issue. The opening verses of our parsha hint to this dispute as will now be explained.

The verse, "And Yoseph lived in the land which his father sojourned megouray in", means, as the Midrash Rabbah tells us, that the word megouray in this verse refers to Yaakov’s activities in making gerim converts.  "These are the offspring of Yaakov, Yoseph…". This verse refers to Yoseph following the practices of his father Yaakov in making converts. "What ever happened to Yaakov also happened to Yoseph" (Rashi).  Just as Yaakov used his awesome intelligence to attract converts, by making the ways of Hashem understandable to even the simplest person, so to Yoseph used his awesome Knowledge learned from his father to, do the same. As Rashi says, Yaakov imparted all the knowledge he learned in the Yeshiva of Shem and Aver to Yoseph.  "Yoseph was 17 years old, he was feeding the flocks".  The phrase, "feeding the flocks", refers to the leadership role in feeding people the knowledge of Hashem.  The numerical value of 17, Yoseph's age at the time, is equal to the word to “good”. This means Yoseph was a unique and totally good person.  He spread his goodness to all. Through being good to everyone, he was able to draw people closer to Hashem. for he found the goodness in each individual.

"For he was a youth with the sons of Bilhah, and the sons of Zilpah". This means Yoseph was friendly with lowly and spiritually distant people.  As the verse says, he was friendly with the sons of the handmaids, who represent people who are on low spiritual levels. The sons of Bilhah and Zilpah refer to people who are far from Hashem as the following verses indicate: "Balehoth Hayesaw" – “All that know you among the people are astonished concerning you" (Yeheskail 28:19).  We see from this verse that the word Bilhah, refers to someone who is confused and astonished, which causes him to do evil things. "Zalphah Achazaahni", horror seized me because of the wicked that forsake your low" (Psalms 119:53). From this verse we see that the word Zilpah refers to a person causing others to be horrified by his evil ways, which again refers to people on a low level. "And [Yoseph] was a youth with the sons of Bilhah".

"Yoseph did childish and foolish things" (Rashi). This refers to the great Tzadik, with his great wisdom, being able to come clown from his high level, to relate to the people who are far away from Hashem. He is able to relate to these type of people to such a degree, that it appears that the Tzadik is acting likes a youthful fool. For the Tzadik is able to converse with these distant people on their own level and he eats, drinks, exercises, and plays with them. All this is done with the intention of drawing them closer to, Hashem. (Lekutai Halachot: Orach Chayim: Hilchot Hashkamas Haboker). Rabbi Nachman himself was very friendly and used to play chess with some of the most brilliant mind and politically powerful leaders of the Haskala movement. These men were dangerous both spiritually and politically.  They had such great intellect that they could weaken the faith of the strongest of believers. That is why Rabbi Nachman warned his best student, Rabbi Nosson not to even speak to them. They also had influence with the government and could dispose away with anyone they didn't like. Rabbi Nachman befriended these people to draw them closer to, Hashem.

While playing chess with them he would have all sorts of secular conversations with them. They wore so impressed with his wisdom that they grow to, love and respect him. Before Rabbi Nachman befriended them these People hated and mocked all Rabbis and traditional reliazon.  He was successful in drawing them closer to Hashem, at least to the point they didn't hate the traditional ways of the Torah so intensely. They were starting to come around. However, unfortunately Rabbi Nachman passed away before he was able to bring them to full repentance.

May every Jew merit to follow the philosophy of Yoseph and Bais Hillel to be a, "Yoseph, Veholech", and spread Hashem's light to those who are distant from Hashem. Amen.