In our last daf of Masechet Horayot, we continue to learn about rabbinic leaders and their responsibilities. In yesterday's daf, we were told the story of Rabbi Shimon ben Gamliel who was Nasi of the Sanhedrin when Rabbi Meir was the great Chacham, Wise One, and Rabbi Natan was the father of the beit din, the Av Beit Din. Instead of continuing the practice of all students rising for all three leaders, Rabbi Shimon enacted a baraita that called for those in the row of the Chacham to stand and for those within four amot of the Av Beit Din to rise and then sit as he passed. This was done when Rabbi Meir and Rabbi Natan were away.
Rabbis Meir and Natan conspired to demonstrate their superior knowledge by asking Rabbi Shimon to teach a lesser known mishna. Rabbi Shimon heard a student recite that teaching and memorized it; he then banished the other two leaders. Because they were still called upon to answer difficult questions, they were returned to the beit din. However, Rabbi Meir's teachings were recorded as "Some say" and Rabbi Natan's teachings were named, "Others say".
We are introduced to a conversation between Rabbi Shimon ben Gamliel and his father, also called "Rebbi". Do we have to punish wise leaders for their attempt to uproot the Nasi in the past? We learn expressions including "what was, was" and "the enemy died, but his swords persist for all time". Rabbi Shimon notes that Rabbis Meir and Natan did not succeed in their attempts.
The Gemara's final conversation is shared by Rabbi Yochanan. Rabbi Shimon ben Gamliel and the Chachamim, wise Sages, argued about whether it is preferable to be Sinai, one who knows the mishnayot and beraitot as if they were heard on Sinai, or one who can uproot mountains - argue and win against traditionally held views through fine reasoning skills. Rav Yosef is described as Sinai and Rabbah is said to have uprooted mountains.
The Sages believe that Sinai is more important. Like wheat forms many foods, mishnayot and beraitot create all halacha. But Rav Yosef waited for Rabbah to die before he became Nasi. Clearly he believed that it was more important to critique and create new halacha.
Rabbis Meir and Natan conspired to demonstrate their superior knowledge by asking Rabbi Shimon to teach a lesser known mishna. Rabbi Shimon heard a student recite that teaching and memorized it; he then banished the other two leaders. Because they were still called upon to answer difficult questions, they were returned to the beit din. However, Rabbi Meir's teachings were recorded as "Some say" and Rabbi Natan's teachings were named, "Others say".
We are introduced to a conversation between Rabbi Shimon ben Gamliel and his father, also called "Rebbi". Do we have to punish wise leaders for their attempt to uproot the Nasi in the past? We learn expressions including "what was, was" and "the enemy died, but his swords persist for all time". Rabbi Shimon notes that Rabbis Meir and Natan did not succeed in their attempts.
The Gemara's final conversation is shared by Rabbi Yochanan. Rabbi Shimon ben Gamliel and the Chachamim, wise Sages, argued about whether it is preferable to be Sinai, one who knows the mishnayot and beraitot as if they were heard on Sinai, or one who can uproot mountains - argue and win against traditionally held views through fine reasoning skills. Rav Yosef is described as Sinai and Rabbah is said to have uprooted mountains.
The Sages believe that Sinai is more important. Like wheat forms many foods, mishnayot and beraitot create all halacha. But Rav Yosef waited for Rabbah to die before he became Nasi. Clearly he believed that it was more important to critique and create new halacha.
An aside - Rav Yosef is said to have needed no doctor in those 22 years - a bloodletter never entered his home. This was thought to be a reward for his humility.
After the death of Rav Yosef, the role of Nasi could have gone to Abaye, Rava, or Rabbi Zeira. Rabbah bar Masnah made the decision about the next Nasi. He decided that the rabbi who shared an irrefutable teaching would be Nasi. Abaye's teaching was not refuted, and so he became Nasi.
The Gemara asks who took precedence, Rabbi Zeira or Rabbah bar Masna. The question is left unanswered: Rabbi Zeira is said to have asked sharp questions. Rabbah bar Masna would deliberate and make conclusions based on the halacha. Thus Rabbi Zeira was Sinai and Rabbah bar Masnah moved mountains.
The fact that this unanswered question ends our mishna leads me to believe that the rabbis agree that both are important. We must be rooted in the foundational texts and teachings. Concurrently we are encouraged to question and critique in order to become the people that G-d envisioned us to be.
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