Commentary for Bava Metzia 118:2

This carob tree will prove it, etc.; the stream will prove it, etc.; the walls of the study hall will prove it, etc.: It appears that this is according to that which they said in the first chapter of Chagigah (3b), "'The words of the wise are as goads; and as nails well fastened (netuim) are those that are composed in collections; they are given from one shepherd' (Ecclesiastes 12:11), etc. Just as this plant (neti’a) flourishes and multiplies, so too matters of Torah flourish and multiply. 'Those that are composed in collections (ba’alei asufot)' - these are Torah scholars who sit in many groups (asufot) and engage in Torah [study]. These render [something] ritually pure and these render [it] impure [...]. Lest one say, 'Now, how can I study Torah [when it contains so many different opinions?]' The verse [therefore] states they are all 'given from one shepherd,' etc.; he said them from the mouth of the Master of all creation, etc. So you too, make your ears like a funnel to hear, and acquire for yourself an understanding heart, etc." What comes out of these words of theirs is that the words of those that render [something] ritually impure and those that render [it] pure are all words of the living God. As there is a side to render [it] impure and a side to render [it] pure. Yet the Torah was given below to determine [its understanding] according to the majority, as it is written (Exodus 23:2), "after a majority to incline." And therefore, it finished [with], "acquire for yourself an understanding heart, etc." As a person should not decide without the inclination and determination of the heart. However he must [also] weigh the matter in his mind according to his understanding and intellect before he inclines to one of the sides. And therefore Rabbi Eliezer said to them, "Even though you are the majority to make the determination, behold they said as a condition of, 'after, etc.,' that they are fruitful like this plant that flourishes and multiplies." And this is by way of a metaphor - that one have an understanding heart to flourish and multiply with wisdom. "But your determination of the majority against me is like the planting of a carob tree, which does not have flourishing and multiplication - it only makes fruits in seventy years. So your words are sterile (akurim, which is formed from the same letters as the word for uprooted), like this carob tree that does not make many fruits." So they said to him, "'One does not cite proof from the carob tree.' For it is possible that its teaching is the opposite - since you are from the minority, so you do not have flourishing and multiplication with wisdom." So he said to them, "The stream will prove it, etc." For he spoke to them according to the answer that he gave them that, "There are many among you that have an understanding heart to concede to my words. But it is because of pride that each one of you is embarrassed to retract his words about which the majority was already with him." And this is according to that which they said in the first chapter of Taanit (7a), "Why are matters of Torah likened to water? Just as water leaves a high place, etc." And therefore he said to him, "Behold the stream will prove it, since the stream moves in the way of Torah, from a high place to a low [one]. Yet this stream will go backwards to a high place, just like you are doing - to go in the path of Torah in reverse, following your pride." So they said to him, "'One does not cite, etc.' As it is possible that the teaching of its reversal is about you - that you are twisted and one should not follow you, just like the stream is not going in its way, but in reverse." So he said to them, "The walls of the study hall, etc." That is because it is known that the study halls are a necessary thing for Torah; as Bilaam said (Sanhedrin 105b) that everything [he said] returned to being a curse except for [the blessing he said about] the study halls and synagogues. So therefore he said to them, "Based on your defective and rebuffed majority opinion, which is only by way of argumentativeness and contention - since it is not true - it would be fitting that there also not be a need and necessity for the study halls; and it would be fitting [for them] to fall." So [Rabbi Yehoushua] said to [the walls], "'If Torah scholars are contending, etc.' For true contention is said according to the true heart of the contender. And therefore, 'what is the nature of your [involvement]?' As study halls stand in order to study Torah in them, to determine [it] according to the opinion of the majority." So it said, "And they still remain leaning, etc." It is possible that it said this because in every generation, there are some that study [Torah] by way of contention and argumentativeness, like Rabbi Eliezer thought; and those that study according to true contention, like the opinion of Rabbi Yehoshua. And that which he said, "It is not in heaven, etc. and we do not heed a Divine Voice" - that is according to what hey said, "The Torah was not given to the ministering angels." And hence the only one that can determine [its understanding] are those who occupy themselves with it. And that which they said that we do use a Divine Voice in Bava Kamma, etc. - that is with something that is not against the Torah, and like Tosafot wrote. And that which [God] said, "My children have triumphed over Me; My children have triumphed over Me," with a double expression - He said this about both angles, the ones that rendered [it] impure and the ones that rendered [it] pure. As each one had an answer and a contention with their words.