While halacha allows for more than one “correct” conclusion arrived on by a competent halachic authority, its process is defined by a thorough search for and implementation of the truth. Worthy poskim may choose to differ in their final analysis, but it is perhaps less common that halacha reflects a blending of the various opinions to create a practice initially proposed by nobody. 

A compromise of this sort finds expression in the (Ashkenazi) practice of affixing a mezuzah to our doorways. While Rashi (Menachos 33a) favors a vertical upright placement of the mezuzah, Rabbeinu Tam (Menachos 33a) advocates for a horizontal positioning of the scroll, echoing the arrangement of the Torah and the Tablets in the Aron Kodesh of the Beis HaMikdash.  What are we to make of these conflicting opinions? While Rav Yosef Karo (YD 289:6) adopts the position of Rashi as normative, we find a remarkable position, albeit not entirely unique in halacha, in the writings of the Tur (Rabbi Yaakov ben Asher, YD 289), which is later cited and recommended by Rema (YD 289:6). “Those who perform mitzvos precisely” seek to fulfill both the opinion of Rashi and Rabbeinu Tam. This is achieved through the creation of a peshara of sorts, a compromise opinion — positioning the mezuzah neither vertical nor horizontal but on a slant.  

It has been suggested that particularly in the context of mezuzah, which marks the entranceways to our homes and dwelling spaces, it is appropriate to contemplate the need for compromise. The slanted mezuzah serves as a stark reminder of a simple truth and reality. A home, the very place where mezuzos are so proudly displayed, is often an environment of varying voices and opinions. The need for compromise is essential in upholding the metaphorical walls of the home.

However, while the need for confluence and compromise is certain, there are instances that call for our stance to be firm. It is perhaps for this very reason that the Gemara (Shabbos 22a) concludes that the optimal placement of the Chanukah menorah is on the left side of the doorway, opposing, as it were, the mezuzah. While the mezuzah represents the beauty of compromise, the menorah represents our fierce and unwavering commitment to absolute truth in the face of an oppressive “compromise.” The Ancient Syrian-Greeks never intended to exterminate the Jewish people (see Maharal’s Ner Mitzvah at length); rather, they sought to dilute our core Torah values, under the guise of “working together.” Loss of Torah identity is loss of Jewish identity itself. Perhaps now more than ever, as we stand at the threshold of our homes on Chanukah, enveloped by a mezuzah of compromise on our right and the immutable truth of the menorah on our left, we must once again challenge ourselves to maintain the delicate balance between these two great ideals.