How can all explanations of the Torah be True when they contradict each other (eilu v'eilu)?

Question

I've read multiple questions/answers that discuss Eilu V'eilu. However, the seem to always come back to the discussion of how it applies to Halacha. My question is stemming from somewhere else.

If Midrashim and Rishonim's explanations of the Torah are all from mesorah, how can they argue about practical historical things.

As an example, In parshas Noach, Chapter 7 verse 2, it says 'Of every pure animal take unto you seven by seven etc.' There is a Machlokes whether that means 7 pairs of animal or just 7 individual animals (see Rashi and Medrash Rabbah).

They cannot both be True. How can this be reconciled?

Maybe I am approaching this wrongly, but I want to treat the explanations of the Torah as divine. I find it difficult to understand how they can all be divine if they cannot all be True.

EDIT: After reading a couple of answers and comments, I feel the need to clarify a little. I understand that the way to understand the meaning of the Torah was given in the oral part of the Torah (i.e. midrashim). But if that's the case then how can there be contradictions in the explanation of the Torah itself. I'm not referring to arguments among the sages or the like. In the example I give by Noach, how am I supposed to understand the words of the Torah? Both explanations cannot be true, and if you say only one is true, then where did the other one come from? Aren't all the explanations from the oral Torah passed down?

Answer 1

You have a good question, and you're not the only one who ask this, many seforim are talking about that, and all of them have answers to that question.

However I saw the Meor einayim answers that, that in real world is only one true, but every word of the Gemara and Midrashim has a deeper meaning of how we understand it, and some times their is no difference between them.

So for us to understand that in every case is impossible, some times it will be possible and some times not.

Answer 2

On a basic level, Eilu v'elu is not necessarily applied to all machloksim, and even when it is, it's often explained to mean that they were both referring to different things and that they don't actually contradict. I don't have the whereabouts of the cases I'm referring to off-hand, but if you want their location, ask me and I can try to look them up for you. In terms of them all having deeper meanings that don't contradict, I don't have an opinion on that, but I can definitely understand if all that meant was that generally the reasons that the sages say what they say, is based upon very lofty and deep understandings, but obviously in many cases, practically speaking, one of them goes wrong somewhere, and thus only one of them are technically correct.

I think the most essential thing to be aware of, is that the Gemara is full of a) Sages rebuttals to the opinions of other Sages. b) Retractions by Sages of their own opinions. c) And most basic and common, arguments. As far as I know, an argument is where you hold the other is wrong and you are right. If the Sages believed that I assume you can believe that, but I might be wrong.

Edit: Maybe the chiddush of the memrah that "all that any serious Torah Learner is going to be mischadesh was already said by Sinai" is that it didn't have to be true to be considered Torah to be said at Sinai. Rather, it just had to be coming from a place of holiness.

Another pshat might be, That it's indeed only referring to the true chiddushim. However, you may think that it was hidden in the Torah and not ever revealed until that Talmid came along... Ka mashma lan that it was already said to Moses on Sinai.

Answer 3

B"H

"As an example, In parshas Noach, Chapter 7 verse 2, it says 'Of every pure animal take unto you seven by seven etc.' There is a Machlokes whether that means 7 pairs of animal or just 7 individual animals (see Rashi and Medrash Rabbah)."

I'm not sure what you're referring to. The verse itself explicitly says 7 by 7, "a man and his wife". Clearly meaning two of each. 7 is not divisible by 2.

Verse and Rashi:

2. Of all the clean animals you shall take for yourself seven pairs, a male and its mate, and of the animals that are not clean, two, a male and its mate. במִכֹּ֣ל | הַבְּהֵמָ֣ה הַטְּהוֹרָ֗ה תִּקַּח־לְךָ֛ שִׁבְעָ֥ה שִׁבְעָ֖ה אִ֣ישׁ וְאִשְׁתּ֑וֹ וּמִן־הַבְּהֵמָ֡ה אֲ֠שֶׁ֠ר לֹ֣א טְהֹרָ֥ה הִ֛וא שְׁנַ֖יִם אִ֥ישׁ וְאִשְׁתּֽוֹ: Of all the clean animals: that are destined to be clean for Israel. We learn [from here] that Noah studied the Torah. — [Zev. 116a] הַטְּהוֹרָה: הָעֲתִידָה לִהְיוֹת טְהוֹרָה לְיִשְׂרָאֵל; לָמַדְנוּ שֶׁלָּמַד נֹחַ תּוֹרָה (שם פ' כ"ו): seven pairs: in order that he might offer up some as a sacrifice upon leaving [the ark]. — [Tan. Vayakhel 6] שִׁבְעָה שִׁבְעָה: כְּדֵי שֶׁיַּקְרִיב מֵהֶם קָרְבָּן בְּצֵאתוֹ:

Midrash rabbah on the verse:

מכל הבהמה הטהורה וגו'" ר' יודן בשם ר' יוחנן ור' ברכיה בשם רבי אליעזר ור' יעקב דכפר חנין בשם ר' יהושע בן לוי מצינו שעיקם הקב"ה שתים ושלש תיבות בתורה כדי שלא להוציא דבר טומאה מתוך פיו הה"ד "מכל הבהמה הטהורה תקח לך שבעה שבעה איש ואשתו" ומן הבהמה הטמאה אין כתיב כאן אלא "אשר לא טהורה היא".

לשון נקיה

א"ר יודן ב"ר מנשה אף כשבא לומר להם סימני בהמה טמאה לא פתח להם אלא בסימני בהמה טהורה (ויקרא יא, ד): "את הגמל" כי לא מפריס פרסה אין כתיב כאן אלא "כי מעלה גרה", "את השפן" כי איננו מפריס פרסה אין כתיב כאן אלא "כי מעלה גרה" "ואת החזיר" כי איננו מעלה גרה אין כתיב כאן אלא "כי מפריס פרסה הוא".

No where does it say it's only 7 total animals.

In general there's very few debates in what actually happened. Rashi is the simple meaning when it comes to events that took place in the physical world. If other commentaries say something that seems to contradict Rashi, they are really just talking about how those events happened in the spiritual universes.

The Torah is mainly referring to spiritual events, but hinting to the physical.

They are all true because they are all referring to how they exist in different universes. But there's only one physical truth, which is Rashi.

As an example of this idea, with footnotes for further reference, regarding the idea of the time the world was created, either in tishrei or Nissan:

בענין ב' הדיעות. בזמן הבריאה39 – דעת ר' אליעזר שבתשרי נברא העולם (כ"ה אלול40) ודעת ר' יהושע שבניסן נברא העולם (כ"ה אדר41) – שאלו ואלו דברי אלקים חיים, אלא שבניסן עלה במחשבה לברוא, והבריאה בפועל היתה בתשרי42 (שלאחרי ניסן). וע"פ הידוע שהכוונה והתכלית של עשי' היא המחשבה שלפני', יש לומר, דזה שהמחשבה לברוא את העולם היתה בניסן, הכוונה בזה היא, שהכוונה והתכלית דבריאת העולם בתשרי (מדידה והגבלה) הוא שיהי' בו הגילוי דניסן שלמעלה מהגבלה. אלא שבכדי שתושלם הכוונה שגם בהגבול יהי' גילוי הבל"ג היתה הבריאה בפועל באופן שבגילוי לא הי' נרגש בה הכוונה, שעי"ז נברא עולם מוגבל, וע"י התומ"צ נמשך בעולם המוגבל הגילוי דאוא"ס הבל"ג, דהתחלת גילוי זה הי' ביציאת מצרים, החודש הזה לכם.

Two Opinions on Creation: Rabbi Eliezer: Believes the world was created in Tishrei (September-October), specifically on the 25th of Elul. Rabbi Yehoshua: Believes the world was created in Nisan (March-April), specifically on the 25th of Adar.

Both opinions are considered to be "words of the living God," meaning that both are true in their way. The difference lies in the perspective and focus.

Purpose and Thought: According to the text, while the world’s creation occurred in Tishrei, the intention and thought for creation were in Nisan. This reflects the idea that the purpose of creation (and its ultimate goal) is rooted in the higher, more transcendent level represented by Nisan.

Revelation of Infinite Light:

The purpose of creation in Tishrei (a time of physical and measured creation) is to eventually reveal the infinite light (Or Ein Sof) that transcends limitations. The concept here is that the initial creation in a limited manner (Tishrei) is meant to reveal the infinite potential that transcends these limitations.

Completion through Torah and Mitzvot: The revelation of the infinite light within the finite world happens through the observance of Torah and mitzvot. The beginning of this process was marked by the Exodus from Egypt (Pesach), symbolizing the first major revelation of this infinite light (the “month of redemption”).

In Summary:The physical act of creation in Tishrei was intended to lead to the ultimate revelation of the infinite light that was envisioned in Nisan. The transition from the limited creation of Tishrei to the infinite potential revealed through Torah and mitzvot illustrates the process by which the finite world is elevated to experience the infinite.

Answer 4

Very simple, they are not all true. Though they are smarter men than you and I, and have came to the conclusions from their studies (Unless it can be outright refuted by others) we can keep it in our mind as a suggestion, or something to use in drash or remez, nothing more maybe less.

I say this because there's only one truth, not more, and 99 percent truth is 100 percent lie. (Likutay Moharan, MM Schneerson and more)

Back in the ancient days, the way to learn the Torah was to use the intellect with a strong intuition to derive the Halacha, hence torah she-ba'al pe. Now, being that they used their heads instead of scripture, many had different interpretations of the unspoken rules of the world or the Torah. As clarity decreased, people feared for their intellectual clarity and honesty and decided to write things down, and from then on, came the Talmud and debates.

Now the method the tannaim used to learn is still known today, through the works of kabala. This is how many rabbis came to their great findings (Chidushim). It really has to do with how the mind is formulated and the education and beliefs the rabbi has when he comes to his revelation, creating his "masterpiece".

If you are interested to know how they learned, click on the link,

It's nine (9) classes in total, to teach you how to use your intellect with your intuition.