This essay by Micah Goodman in Sapir isn't framed as advice on the need for more viewpoint diversity, humility, and open-mindedness on "elite" college campuses to push back against the ideological conformity. But the essay sure has implications for it:
If you open a Talmud, you won't find laws; you will find arguments about laws. First the Talmud presents the position of a certain rabbi or group of rabbis; then it presents the contrary position, from a different rabbi or group; then it presents arguments supporting the first position and those supporting the latter. For the most part, the Talmud does not include any resolution of these arguments; it records only the arguments themselves.
Jewish tradition makes two demands of its members. The first is intellectual: Jews must study the sacred texts. The second is practical: Jews must obey the binding laws of their tradition. Since the main text that Jews study is the Talmud, the following occurs: Intellectually, Jews are required to recognize all sides of the argument concerning a particular law; practically, however, they must follow only the position that has become settled law. This synthesis of scholarship and practice gives rise to a lifestyle in which people's intellectual world is much broader than their practical world. Jews must study and familiarize themselves with positions that they are forbidden from following in their own lives.
It is as if an American liberal who holds progressive opinions and always votes for Democrats were obliged to learn about conservative thought. She might read books by conservative authors, watch clips sent by Republican friends, and listen to podcasts by right-wing broadcasters. She would be left-wing in practice, but her intellectual world would be much broader than her practical world. Her curiosity would spill far beyond the borders of her own personal opinions.
Listening broadens our world, but let's be honest: Listening has a price. Listening puts our opinions in jeopardy. By listening, we might end up discovering a spark of light in our rivals' positions, and we might even end up convinced and changing our minds. As it happens, that is exactly the price that the greatest heroes of the Talmudic tradition had to pay.
During the fiery arguments between the rival schools of Beit Hillel and Beit Shammai, there were occasions when the scholars of Beit Hillel had second thoughts, changed their minds, and accepted their rivals' positions. And how does the Talmud react to Beit Hillel's inconsistency? According to the Jerusalem Talmud, this is exactly the reason Jewish law was settled in accordance with Beit Hillel, with just three exceptions among their many disputes.
Why did the judgment of the Beit Hillel become the basis for determining the law? Rabbi Jehudah bar Pazi said it was because they quoted the words of the Beit Shammai before their own words. Not only that, but if they were convinced by the words of the Beit Shammai, they changed their opinions, as recorded in Tractate Sukkah 2:8 in the Jerusalem Talmud.
It wasn't because Beit Hillel was always right that Jewish law was settled in accordance with this ancient school of thought. It was because Beit Hillel was conscious of the fact that it was not always right. According to the wonderful paradox of the Talmud, Jewish law was determined according to the opinions of those who were not locked into their opinions.
