<div dir="ltr"><img width="0" height="0" class="mailtrack-img" alt="" style="display:flex" src="https://mailtrack.io/trace/mail/92fa392065e1960f95f200bb651eae14ddb6f32c.png?u=1620389"><div dir="ltr"><blockquote style="margin:0px 0px 0px 40px;border:none;padding:0px"><div><br></div><div><div><i><font face="monospace, monospace">Date: Fri, 12 Oct 2018 10:20:01 -0400</font></i></div></div><div><div><i><font face="monospace, monospace">From: Looking ForInspiration <<a href="mailto:loooking.for.inspiration@mail.gmail.com">loooking.for.inspiration@mail.gmail.com</a>></font></i></div></div><div><div><i><font face="monospace, monospace">To: <a href="mailto:avodah@lists.aishdas.org">avodah@lists.aishdas.org</a></font></i></div></div><div><div><i><font face="monospace, monospace">Subject: </font></i></div></div><div><div><br></div></div><div><div><i><font face="monospace, monospace">Hello!</font></i></div></div><div><div><i><font face="monospace, monospace"><br></font></i></div></div><div><div><i><font face="monospace, monospace">This is my first post to <a href="http://aishdas.org">aishdas.org</a>, so forgive me and direct me </font></i><i><font face="monospace, monospace">if needed.</font></i></div></div><div><div><i><font face="monospace, monospace"><br></font></i></div></div><div><div><i><font face="monospace, monospace">Up until the end of the 4th Perek of Baba Kama, Stam Mishna holds that </font></i><i><font face="monospace, monospace">when there is doubt, Hamotzi Mechavero Olov Horaayah. In the 5th Perek, </font></i><i><font face="monospace, monospace">it holds that when in doubt, you divide the money in doubt. Does this </font></i><i><font face="monospace, monospace">mean that Shisha Sidrei Mishna does not have just one author?</font></i></div></div><div><div><i><font face="monospace, monospace"><br></font></i></div></div><div><div><font face="monospace, monospace"><i>I have done some quick research through the Hakdamas Hamishna Larambam, </i><i>Klallei Hamishna, and some other sources, but nevertheless, if someone </i><i>can direct me to sources and research on as much detail as possible </i><i>as to *what transpired in the process of the Mishna being written* it </i><i>would be much appreciated. Did Rebbi write all the Mishnayos (and if so, </i><i>the question above is a strong one)? Did Rebbi write some, but in Baba </i><i>Kamah he stopped at the 4th Perek, and someone else wrote the rest of </i><i>Baba Kama? Did Rebbi or the other authors of the Mishna, if any, write </i><i>the Mishna from memory, or compiled previously written text, or both?</i></font></div></div><div><div><i><font face="monospace, monospace"><br></font></i></div></div><div><div><i><font face="monospace, monospace">Thank you in advance.</font></i></div></div><div><div><i><font face="monospace, monospace"><br></font></i></div></div><div><div><i><font face="monospace, monospace">Mordechai</font></i></div></div></blockquote><div dir="ltr"><div></div><br><div dir="ltr">This should be helpful:</div><div dir="ltr"><br></div><div dir="ltr">From Rambam's Letter to R. Pinchas HaDayyan (In R. Sheilat's edition, Teshuva 140):</div><div dir="ltr"><br></div></div></div><blockquote style="margin:0 0 0 40px;border:none;padding:0px"><div><div><div>...every decision that he [Rebbi Yehuda HaNassi] presented without attaching an author's name originated [not with him, but] with other sages. And those other sages as well were not the originators of those decisions, but [merely stated how they understood what they] obtained from the mouths of others, and the others from still others, back to Moshe Rabbeynu. .. [T]hey ...explicitly stated in so many places, “Rebbi endorsed the words of So-and-so regarding issue A, and presented them anonymously; but he endorsed the words of So-and-so regarding issue B, and presented them anonymously.".This openly states that whatever Rebbi endorsed as final halacha, and considered the proper practice to follow, he stated without associating anyone’s name with it. And in so many places the Gemora says, “This anonymously-stated halachah is an individual’s opinion [and not the majority’s]”--Rabbeynu did not mentioned the names of any of them [--neither that of the individual whom the halacha followed, nor that of the majority]. </div></div></div><div><div><div></div></div></div><div><div><div>[Only] when it came to matters that Rebbi did not consider settled, but still debatable, and about which he did not lean one way or the other, did he state both opinions in the names of their proponents (“R. So-and-so says this, and R. So-and-so says that”) mentioning the names of those sages, or of recently living ones, from whom he heard those opinions--but [still] not of their mentors or mentors’-mentors' names. For at the time, many people still followed one opinion, and many still followed the opposing one. </div></div></div><div><div><div><br></div></div></div><div><div><div>Suffice it to say that he [himself] told us explicitly why, in some of the mishnas, he attached names:</div></div></div><div><div><div>And why do we mention the words of Shammai and Hillel only to negate them [by adding that the majority of sages disagreed with both and decided differently]?—to teach the following generations.... And why do we mention the dissenting words of individuals along with those of the majority...??—So that if a Beis Din will agree with the individual’s opinion and rely upon it....[R' Yehuda (ben El'ai) added:] And why do we mention the words of the individual together with those of the majority only to negate them?—So that if a person reports receiving a teaching other than that which was accepted by the majority....”</div></div></div><div><div><div><br></div></div></div><div><div><div>...it was only necessary to mention opposing opinions during those times that some practiced one way, and others practiced a different way, when some obtained the law according to one sage’s opinion, and some according to another sage’s opinion.</div><div><br></div></div></div></blockquote><blockquote style="margin:0 0 0 40px;border:none;padding:0px"><div><div><div>End of quote from Teshuva.</div><div><br></div></div></div></blockquote>Regarding stam mishnayos that contradict, each mishna had its own author and, following Rambam, Rebbi placed them in the order he did. One explanation is that he changed his mind, and his pesak is identified by the rules of stam v'acher kach machlokess (machlokess meaning a mishna with an opposing view, not necessarily a mishna contaning two views), and vice versa. <div><br></div><div>However, the majority of Tannaim in Rebbi's day did sometimes differ with him. And in cases where the Beis Din Gadol did not put the issue to a formal vote, later authorities, even Amoraim, did not necessarily follow Rebbi's decision.<div><br></div><div>Regarding the last point, check out Rambam's payrush, followed also by the Rav MiBartenura, on the mishnayos at the beginning of Eidiyos, and see how it differs from that of the Raavad and Tosefos Shantz<br><div dir="ltr"><div dir="ltr"><div><br></div></div>Zvi Lampel</div><br><div class="mt-signature">
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