(17) Every dispute that is for the sake of Heaven, will in the end endure; But one that is not for the sake of Heaven, will not endure. Which is the controversy that is for the sake of Heaven? Such was the controversy of Hillel and Shammai. And which is the controversy that is not for the sake of Heaven? Such was the controversy of Korah and all his congregation.

Every argument that is for [the sake of] heaven's name, it is destined (literally, its end is) to endure: That is to say that the [parties to] the argument are destined to endure and not perish, as with the argument between Hillel and Shammai, [whereby] neither the students of the School of Hillel nor the students of the School of Shammai perished. But Korach and his congregation perished. And I heard the explanation of “its end” is its purpose that is sought from its subject. And [with] the argument which is for the sake of Heaven, the purpose and aim that is sought from that argument is to arrive at the truth, and this endures; like that which they said, "From a dispute the truth will be clarified," and as it became elucidated from the argument between Hillel and Shammai - that the law was like the school of Hillel. And [with] argument which is not for the sake of Heaven, its desired purpose is to achieve power and the love of contention, and its end will not endure; as we found in the argument of Korach and his congregation - that their aim and ultimate intent was to achieve honor and power, and the opposite was [achieved].

The Gemara cites other expositions that deal with Torah study. Rabbi Ḥama, son of Rabbi Ḥanina, said: What is the meaning of that which is written: “Iron sharpens iron, so a man sharpens the countenance of his friend” (Proverbs 27:17)? This verse comes to tell you that just as with these iron implements, one sharpens the other when they are rubbed against each other, so too, when Torah scholars study together, they sharpen one another in halakha. Rabba bar bar Ḥana said: Why are matters of Torah compared to fire, as it is stated: “Is not My word like fire, says the Lord” (Jeremiah 23:29)? To tell you: Just as fire does not ignite in a lone stick of wood but in a pile of kindling, so too, matters of Torah are not retained and understood properly by a lone scholar who studies by himself, but by a group of Sages. And this is what Rabbi Yosei bar Ḥanina said: What is the meaning of that which is written: “A sword is upon the boasters [habaddim], and they shall become fools [noalu]” (Jeremiah 50:36)? This verse can be interpreted homiletically: There is a sword upon the enemies of Torah scholars, a euphemism for Torah scholars themselves, who sit alone [bad bevad] and study Torah. And not only that, but those who study by themselves grow foolish from their solitary Torah study, as it is stated: “And they shall become fools.”

These Sages inquired: And when is the completion of their manufacture? Rabbi Yoḥanan says: It is from when one fires these items in the furnace. Reish Lakish said: It is from when one scours them in water, after they have been fired in the furnace. Rabbi Yoḥanan said to Reish Lakish: A bandit knows about his banditry, i.e., you are an expert in weaponry because you were a bandit in your youth. Reish Lakish said to Rabbi Yoḥanan: What benefit did you provide me by bringing me close to Torah? There, among the bandits, they called me: Leader of the bandits, and here, too, they call me: Leader of the bandits. Rabbi Yoḥanan said to him: I provided benefit to you, as I brought you close to God, under the wings of the Divine Presence.

As a result of the quarrel, Rabbi Yoḥanan was offended, which in turn affected Reish Lakish, who fell ill.

Rabbi Elazar ben Pedat went and sat before Rabbi Yoḥanan. With regard to every matter that Rabbi Yoḥanan would say, Rabbi Elazar ben Pedat would say to him: There is a ruling which is taught in a baraita that supports your opinion. Rabbi Yoḥanan said to him: Are you comparable to the son of Lakish? In my discussions with the son of Lakish, when I would state a matter, he would raise twenty-four difficulties against me in an attempt to disprove my claim, and I would answer him with twenty-four answers, and the halakha by itself would become broadened and clarified. And yet you say to me: There is a ruling which is taught in a baraita that supports your opinion. Do I not know that what I say is good? Being rebutted by Reish Lakish served a purpose; your bringing proof to my statements does not.