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Sotah 47b says: משרבו תלמידי שמאי והילל שלא שימשו כל צורכן רבו מחלוקת בישראל ונעשית תורה כשתי תורות When the students of Shamai and Hillel didn't serve their teachers properly, arguments arose and the Torah became like two Torahs Rambam explains introduction to Mishnayos 11: כאשר רפתה שקידת התלמידים על החכמה ונחלשה סברתם נגד סברת הלל ...


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While I have no source, I think the reason that the dissension multiplied is that the Sanhedrin lost its place in the Temple. The Romans conquered Eretz Yisrael in the time of Shemaiah and Avtalyon, so those two may well have been the last heads of the Sanhedrin to have sat in the Chamber of Hewn Stone. Hillel and Shammai learned from Shemaiah and ...


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See how does halacha work where I wrote on this topic at length.


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I'd suggest we follow our Rabbis in this. As we can clearly see they don't have any clear method of deciding themselves. When I started my learning I tried to figure consistency in Halachic rulings from Rambam to Mishnah Berurah and I (and all other) didn't find one. There's no necessity/obligation of accepting one Rabbi's ruling over another. There's no ...


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R. Yitzchak Yosef in Yalkut Yosef Mo'adim 406:17 rules that if one spoke Leshon Hara about his fellow, and the victim is unaware of this, he should not explicitly confess his sin to the victim, but instead should seek forgiveness from him in a general manner. In the footnote, he notes that this ruling follows the opinion of R. S Z Auerbach (who himself ...


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The Gemara (Chagiga 3b) discusses this very question: אלו תלמידי חכמים שיושבין אסופות אסופות ועוסקין בתורה הללו מטמאין והללו מטהרין הללו אוסרין והללו מתירין הללו פוסלין והללו מכשירין שמא יאמר אדם היאך אני למד תורה מעתה תלמוד לומר כולם נתנו מרועה אחד אל אחד נתנן פרנס אחד אמרן מפי אדון כל המעשים ברוך הוא דכתיב (שמות כ, א) וידבר אלהים את כל הדברים ...


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