A World with Rebbe and a World without Rebbe

I want to talk about something that we've spoken about in the past. The inbase medrish play hidish and it's double the eating matter if and that is the Kessef Mishnah right here. It's on Halacha Aleph asks a very very famous kasha and that is if the Rambam says that a base in the paskins a Halacha simply because they think that's the Halacha. They don't listen to with God is a problem. Then if a later base and wants to come and say that listen to God is motor they have every right in the world to do so. Even if they have no shy in terms of Halacha and minion to the previous base. Take the Kessef Mishnah that's the case I don't understand Talmud Bavli 101. I have a kasha on the whole shas. You don't get that every day. I [laughter] have a kasha on what? On on shas. Which the whole shas from the Amora until the end. I have a kasha on every single Gemara in shas. Why? Because what underpins Talmud Bavli? They have Tanaim and Amoraim. And everyone knows that an Amora can't argue with a Tanna, right? And an Amora can't argue with a Tanna. There's 9 million Gemaras that scream that. Take the Kessef Mishnah why not? I always assume because you're allowed to live by the Halacha but if the Rambam says in category one that if it's based on din it's based on I have shas says and the old shas says we can argue all day every day. And again you have to kiss my and you didn't see kid Daniel but well if that's the case so why can't an Amora why can't an Amora argue with Rabbi Akiva? What's pashut shas? What's pashut They want to tell me that Halacha Rabbi Akiva is the same then Halacha no problem with that. But he can't argue to the Gemara always says. What's going on over here? What's pashut shas? I take the Kessef Mishnah. So the Kessef Kessef Mishnah says a double in the floor. He says quote the Amora Shemayah says that from the day that the Mishnah was sealed off came the kibble because I want to make kind of a kibble Shemayah says so I have to name what you have to look at what you say. That the later generations will not be like on the Amora. The same also came the Amora says I tell them they did it a second time the Amora says I tell them Shemayah says next time you do this Amora I will always says the Kessef Mishnah that the truth is there's no reason that an Amora shouldn't be able to argue with a Tanna and that would undermine the whole shas. Standing that came the kibble Shemayah says I have to name what you have to look at what you say. And when did that happen? That happened from the time of the Amora says I tell them the Indian Indian Amora says I tell them in Koidich Amora says I tell them it's always tough for the Islamic Amora he brings that he once asked the Amora says I tell them his Amora a kasha similar to the Kessef Mishnah kasha. I am sure. Just the quip from the Amora the Amora says I tell them the Amora says I tell them the Amora says I tell them the Amora says I tell them the Amora says I tell them the Amora says I tell them the Amora says I tell them they didn't bring this Amora but of course it's coming from this Amora. If an Amora wants to argue with a Tanna Amora has a right to argue with a Tanna. The Amora says I tell them the Amora says I tell them the Amora says So said the Amora says I tell them this is so classic Amora how come throughout shas you find the Amora that are asking or asking an Amora from Tanna whom the Amora says I tell them it's not because he doesn't have the license he has the license I have the credentials 100% but he wouldn't do it. And we assume that the Amora says I tell them the Amora says I tell them the Amora says I tell them he wouldn't have been Amora says I tell them said the Amora says I tell them but if an [snorts] Amora argues with a Tanna it can't be Amora says I tell them. And by the way Amora says I tell them I can't this is Amora says I tell them the Amora says I tell them throughout shas is always a Amora argues with a Tanna is like it's not that he doesn't have the right he has the right to but he wouldn't do it. And the reason why I asked because to the extent that Amora said something that we have a price not that way so for sure he would have been and that's why it's a not because of credentials. It's all different than the Kessef Mishnah. Kessef Mishnah says came the kibble Amora says I tell them that the Amora would never argue with a Tanna. Amora says I tell them said about that that's what they could it's just they wouldn't. Similar but the bottom line is the bottom line is there was some sort of came with a kibble that happened the Amora says I tell them the Mishnah that once the Mishnah got sealed off at that point they said Amora not going to argue with Tanna anymore. So I just want to be Amora says I tell them again this is really that we've spoken about in the past many times over the inbase medrish play hidish just with a little bit of an introduction and that is the Mishnah in the end of Mishnah says the Mishnah Rabbi when Rabbi left the world bottle on over the year I say the Gemara the second to last line of Mishnah Amora says I tell them says Mishnah Rabbi Amora passed away Amora says I tell them I think it's very what does it mean Amora says I tell them right the word Amora says I tell them sounds like the Amora says I tell them right the Amora says I tell them all of a sudden what does it mean they doubled Amora says I tell them Amora says they were more after Amora left the world right we know Amora had a very close relationship with Antoninus you know Gemaras on Amora says I tell them you remember Antoninus gives Amora all this money and Amora says don't worry about I don't need this money. He says yeah but I know future generations we're not going to get along you know the way we get along right now and as a result keep this money it's like this when they tax you you'll have money to pay from. He already foresaw how this was going to play itself out and that's what's being said here in this Gemara. Amora says I tell them but the question is what does it mean Amora says I tell them literally it means Amora says I tell them it sounds like the Amora says I tell them. What does it mean that the Amora says I tell them? So we won't say and by the way we said this in Halacha we discussed to say this in the shach shul in Halacha when we went together as a Amora. That could be Amora says that we know the Gemara says in the Amora says I tell them we know this together also not so long ago. Amora says I tell them Amora says I tell them the world was created for 6000 years. Amora says I tell them the first 2000 years the world was Amora says I tell them the second set of 2000 years there was and Amora says I tell them and the last 2000 years Amora says I tell them. So 2000 years of Amora and then the next 2000 years is and the last 2000 years is Amora says I tell them. Rashi says that although it sounds a little bit from the Gemara like the last 2000 years are not going to have right 2000 years of and then the last 2000 years Amora says I tell them once came about there was always going to be until the end of 6000. So what does it mean the last 2000 years is Amora says I tell them Amora says I tell them but in addition to it being it's also going to be Amora says I tell them but the Amora in Amora says I tell them Amora says I tell them says it's not Amora says I tell them Amora says I tell them Amora says I tell them Amora says I tell them says the Amora I'll read it inside. Amora says I tell them Amora says I tell them Amora says I tell them Amora says I tell them once Amora went into when the Amora was destroyed they lost their Amora says I tell them Amora says I tell them said the Amora Amora says I tell them but for the next 172 years after the Amora says I tell them it was still considered Amora says I tell them Amora says I tell them because there were Amora that were living. Amora says I tell them and the Amora says I tell them had not become Amora says I tell them until Amora left the world the Amora says I tell them and then the Amora became very intense. The Amora says I tell them and there were terrible Amora says I tell them and now already they didn't have as much of so says the Amora I hold that when the Gemara says from 2000 to 4000 is that's what it means. Amora says I tell them and after that there's already no Amora Amora says I tell them but qualitatively it's so much less like the Amora says Amora says I tell them that when the Amora was destroyed and Amora went to we lost the I want to say if that's the case so it doesn't add up. 4000 is not says the Amora it's true Amora says I tell them happened how many years before the year 4000? That's also Amora says I tell them Amora says I tell them right 172 years earlier but for that next 172 years up until the year 4000 there were Amora and because there were Amora there were so there were Amora says I tell them Amora says I tell them Amora says I tell them and that's why at the year 4000 we could say Amora says I tell them. How could you say it? Amora says I tell them Amora says I tell them already said this. He prophesied that this is the way it was going to be. That when the year they were going to be at the height of Amora which is where we are right now even though there would be so much but on some level qualitatively speaking it would be a matter of Amora says I tell them. We always speak out from the Amora they say in Amora says I tell them Amora says I tell them Amora says I tell them the Amora says I tell them said the Amora says I tell them Amora says I tell them Amora says I tell them Amora says I tell them and we'll have the Amora what's that to do with so the Amora said that we know the world stands on three Amora. Amora says I tell them Amora says Amora says I tell them Amora Amora and Amora says I tell them when the Amora was destroyed said the Amora we lost the Amora but really we lost the second Amora as well. We also lost the Amora because Amora says I tell them and really today we're standing on one leg and that's the leg of when are we going to get Amora says I tell them then we're going to get not only the Amora we're going to get two Amora back. We're going to get back the Amora and we're also going to get back the Amora. But this is the Amora that the year 4000 is the of Amora because when Amora passed away that's when it was Amora Amora says I tell them and that's the Gemara. 2000 years of from 2000 to 4000 is and from 4000 till the end is Amora says I tell them. Inbase medrish play hidish I found that Amora in his Amora says I tell them on Amora says I tell them Amora says I tell them on that Gemara Amora says I tell them again it's a Gemara in Amora says I tell them that's what we quoted it's identical Gemara in Amora says I tell them. So he brings that he found a from from one of the Amora. So Amora says I tell them in addition to knowing all the swarm called Rashi honestly, he also had some form of photographic memory without question. He knew an incredible amount of Kisfeya. See, he said, "I came across a Keta of Xaviad from the Goanim. It said as follows, 'May Adam the Adam Avram Nun base shana miyam of tayo. From the beginning of Brius Olam until Avram Avinu turned 52 years old, the world was tayo. Right? That's essentially Tana D'vei Eliyahu. Because how old was Avram Avinu by the year 2000? Avram Avinu was born 1948 l'misparainu, which means he's 52 years old at that point. U'minun base shana, says this Xaviad from the Goanim, "Mi'chayei Avram v'ad Rabbeinu Hakadosh tayo." From Nun base shana mi'chayei Avram until Rabbeinu Hakadosh, it's tayo. Rav Gabor here of Rav Gabor says that the Kvod Rav Shas is that we learn the Gemara together on Daf Yud Daled Amud Bais Gemara Maseches Avodah Zarah that Avram Avinu was Daled May of Pirkei. Right? V'anan chamisha tanayim. Avram Avinu seems to be the first one to write Mishna. Rav Yehudah Hanasi is the last one to write Mishna. Tayo is that cool form when we had the Mishnayos thriving. And that starts from Avram Avinu, it ends with Rav Yehudah. That's classic Rav Meir Gavriel. But either way, it's a mefurasho Xaviad from one of the Goanim. Not 2000 to 4000. It's from when Avram Avinu was Nun base shana until the ptira of Rebbi. But the bottom line is, when Rav Yehudah Hanasi, Rav Yehudah Hanasi left the world, what happened? What happened at that point was it was Rob Avodah Zarah. It was an Eskara Galus. It was Kol Yisrael me'tah b'sara. But if you want to understand it on a more fundamental level, what happened when Rav Yehudah Hanasi left the world? We went from not only having lost the Amud Avodah, which is something that we lost when the Bais Hamikdash was destroyed, but now we have to be moser something in our davening. Sheyibaneh Bais Hamikdash bimheira b'yameinu v'seinchalkenu b'sechel. Now we lost Amud of Torah as well, because now it's Malkus Yisrael b'goiyem Torah. Mishameis Rebbi chuch b'lu atzaros always daika. The tzaros doubled. What do you mean doubled? It's a funny lashon. How do you not a zero in and put a number to the tzaros? The Torah says we lost an extra Amud. We went from having lost one, now we lost two. That's called Tashlumei Keifel. It's double. Oh, we lost double. That's maybe pshat in Mishameis Rebbi chuch b'lu atzaros. But the bottom line is, and we speak about this all the time. You know, the Gemara in Maseches Shabbos Daf Kuf Gimel, Daf Kuf Daled, it talks about Shas ptiras Rebbi. We mentioned it not long ago on Daf Kuf Hey. We talked about it how that was one of the times that the sun stopped. Right? The Yerushalmi has different sources, but this was a huge deal, the Shas ptiras Rebbi. I think this Marsha brings out a better appreciation for why that was so significant. It goes down as a day that shall remain in infamy. I hear Rebbi passed away, why not the day Rav Akiva passed away? Why not the days that Abaye and Rava passed away? Right, it's hard to hear why Rebbi more than anybody else. The Torah says because Mishameis Rebbi, that's when we kicked into a gear of Galus where it's ain Torah. Chuch b'lu atzaros, gover a Galus, but more significantly ain Torah. We went from being in a world mid Torah tzavelt on Torah. Right? Avvelt mid Torah tzavelt on Torah. Right? Avvelt mid Torah tzavelt on Torah. That's the gear that the world kicked into. It brings such a chiddush what's going on over here. But al kol panim, let's come full circle. Rav Tzadok Hakohen asks a kasha Mishna B'vakasha. And Rav Chaim Brisker asks a very similar kasha. The answer of the Rambam in Perek Bais Halacha Alef in Hilchos Mamrim. This is category one. That if a later Beis Din wants to argue with an earlier Beis Din based on a halacha that they came out with based on a din, you have every right to do it. You could be cholek on Tam V'lo Cholek. Because Yiftach b'doro k'Shmuel b'doro. Rav Yehudah Hanasi b'doro is k'Daniel b'doro. So, why can't an Amora argue with a Tana? So, the Kasha Mishna said he could. He could. Rav Chaim Brisker also said that. He said he could. Rav Chaim Brisker said he We just know he doesn't want to. So, it's not something he would do. Kasha Mishna said a little shot for Kimu v'Kiblu. That miyom chsimas haMishna no Amora would ever argue with a Tana. What happened miyom chsimas haMishna? Churban Bais Hamikdash. Why was that the point? The Torah says pashut. Because miyom chsimas haMishna, we went from being in Avvelt mid Torah tzavelt on Torah. Now all of a sudden the world just became Malkus Yisrael b'goiyem Torah. So, who's going to have the places to say that I, who I breathe the air, I'm living in a world where it's ain Torah, I could be cholek on Yidden and tzaddikim that lived in Avvelt mid Torah? So, as much as it's true Yiftach b'doro k'Shmuel b'doro, but at the same time there's an idea of Kimu v'Kiblu. Now, could there be exceptions to the rule? Rav Chanina bar Rav. Some say that all the talmidim of Rebbi could be talmidim of Rav, which would make sense because they were mekabel from Rebbi. They were mekabel from the Avvelt mid Torah. But the point is, when you appreciate, when you appreciate what it means ptiras Rebbi, I think this Kasha Mishna has a tremendous, tremendous lichtikait. That's what's going on over here. It's because they understood that this was the end. They understood that now they had come to a point where they had come to a point where it was ain Torah. You know, one of the Mekoros we always speak at is the Chasam Sofer. Where the Gemara says that Rebbi tells the Chevra, he tells them, "Don't be maspid me more than 30 days." More than Hamelech. It shouldn't be more than Moshe Rabbeinu. So, what was the hava mina that they be maspid Rebbi more than Moshe Rabbeinu? Someone had a hava mina that Rebbi was greater than Moshe Rabbeinu? The Torah says that the Chasam Sofer said that the gaver Rebbi was not greater than the gaver Moshe Rabbeinu. But there was another aveilus that was going on over here. There was an aveilus of the matziv. The world completely changed. And so could I come in and that's why there should be a ribui of aveilus. K'ma sh'Moshe Rabbeinu said Rebbi l'maiseh, when Moshe Rabbeinu left the world, they were only maspid him a certain shiur. Don't be maspid me more than that. But the world changed completely. Avvelt mid Rebbi and Avvelt on Rebbi is Avvelt mid Torah and Avvelt on Torah. That's why Kimu v'Kiblu Hayehudim. They were mekabel afterwards that even though we technically based on the Rambam and Chasam Sofer, which has a makor in Amalek, Shmuel, Rav Ashi, Rav Nachman, D'D, U'natzel Gemara Donav Avodah Zarah Perek Bais, an Amora should be able to argue with a Tana. But it's not something that we're going to do because we appreciate what a yerida, what a yerida it was because of the ptira of Rebbi. Sheyibaneh Bais Hamikdash bimheira b'yameinu v'seinchalkenu b'sechel.