A community that eschews controversy betrays the very values that make it both worthwhile and enjoyable to be part of that Jewish community in the first place. The UJA slogan: "We are one" perhaps effective in fundraising is fundamentally anti-Democratic and betrays the logic of Jewish history itself, dialectically lurching from
Hellenist versus Maccabee,
to Pharisee versus Sadducee,
to rabbinic versus karaite,
to Hassid vs. Misnag (anti-Hassid),
to orthodoxy versus haskakah (Jewish enlightenment of the 18th and 19th century)
to Zionist versus Bundist,
to ultra-Orthodox versus secular in modern Israel.
Jacob Bender Parshat va-Et'hanan: Moral Choice in the Reading of Torah
א"ר אבא אמר שמואל שלש שנים נחלקו ב"ש וב"ה הללו אומרים הלכה כמותנו והללו אומרים הלכה כמותנו יצאה בת קול ואמרה אלו ואלו דברי אלהים חיים הן והלכה כב"ה וכי מאחר שאלו ואלו דברי אלהים חיים מפני מה זכו ב"ה לקבוע הלכה כמותן מפני שנוחין ועלובין היו ושונין דבריהן ודברי ב"ש ולא עוד אלא שמקדימין דברי ב"ש לדבריהן.
Rabbi Abba said in the name of Shmuel: For three years, the House of Hillel and the House of Shammai argued. One said, 'The halakha is like us,' and the other said, 'The halakha is like us.' A heavenly voice spoke: ;These and these are the words of the living God, and the halakha is like the House of Hillel.' A question was raised: Since the heavenly voice declared: "Both these and those are the words of the Living God," why was the halacha established to follow the opinion of Hillel? It is because the students of Hillel were kind and gracious. They taught their own ideas as well as the ideas from the students of Shammai. Not only for this reason, but they went so far as to teach Shammai's opinions first.
Leonard Bernstein
April 6, 1962
Carnegie Hall
Don't be frightened. Mr. Gould is here. He will appear in a moment. I'm not, um, as you know, in the habit of speaking on any concert except the Thursday night previews, but a curious situation has arisen, which merits, I think, a word or two. You are about to hear a rather, shall we say, unorthodox performance of the Brahms D Minor Concerto, a performance distinctly different from any I've ever heard, or even dreamt of for that matter, in its remarkably broad tempi and its frequent departures from Brahms' dynamic indications. I cannot say I am in total agreement with Mr. Gould's conception and this raises the interesting question: "What am I doing conducting it?" I'm conducting it because Mr. Gould is so valid and serious an artist that I must take seriously anything he conceives in good faith and his conception is interesting enough so that I feel you should hear it, too.
But the age old question still remains: "In a concerto, who is the boss; the soloist or the conductor?" The answer is, of course, sometimes one, sometimes the other, depending on the people involved. But almost always, the two manage to get together by persuasion or charm or even threats to achieve a unified performance. I have only once before in my life had to submit to a soloist's wholly new and incompatible concept and that was the last time I accompanied Mr. Gould. But, but this time the discrepancies between our views are so great that I feel I must make this small disclaimer. Then why, to repeat the question, am I conducting it? Why do I not make a minor scandal — get a substitute soloist, or let an assistant conduct? Because I am fascinated, glad to have the chance for a new look at this much-played work; Because, what's more, there are moments in Mr. Gould's performance that emerge with astonishing freshness and conviction. Thirdly, because we can all learn something from this extraordinary artist, who is a thinking performer, and finally because there is in music what Dimitri Mitropoulos used to call "the sportive element", that factor of curiosity, adventure, experiment, and I can assure you that it has been an adventure this week collaborating with Mr. Gould on this Brahms concerto and it's in this spirit of adventure that we now present it to you.
Make for yourself a heart of many rooms, and enter into it the words of Beit Shammai and the words of Beit Hillel, the words of those who declare a matter impure, and those who declare it pure.