Commentary for Shabbat 78:6

אמר רבה בר בר חנה אמר רבי יוחנן הלכה כרבי יהודה א"ל רב יוסף בפירוש שמיע לך או מכללא שמיע לך מאי כללא דאמר רב תנחום א"ר יוחנן א"ר ינאי אמר (רב) כל מקום שאתה מוצא שנים חלוקין ואחד מכריע הלכה כדברי המכריע חוץ מקולי מטלניות שאף על פי שרבי אליעזר מחמיר ורבי יהושע מיקל ור' עקיבא מכריע אין הלכה כדברי המכריע חדא דרבי עקיבא תלמיד הוא ועוד הא

all agree that it is permitted. But the case of the people of Tiberias was in respect to the earth,<span class="x" onmousemove="('comment',' The water was heated by being passed through a natural hot-water spring. ');">¹⁰</span> yet the Rabbis forbade them? — Rather if stated, it was thus stated: They differ only in respect to earth [-heated water]; but as for a vessel, all agree that it is prohibited. Rabbah b. Bar Hanah said in R. Johanan's name: The <i>halachah</i> is as R. Judah. Said R. Joseph to him, Did you hear this explicitly, or [learn it] by deduction? What is the deduction? For R. Tanhum said in the name of R. Johanan in the name of R. Jannai in Rabbi's name: Wherever you find two disputing and a third compromising, the <i>halachah</i> is as the words of the compromiser, except in the case of the leniencies relating to rags,<span class="x" onmousemove="('comment',' V. supra 29a. ');">¹¹</span> Where though R. Eliezer is stringent and R. Joshua is lenient and R. Akiba makes a compromise, the <i>halachah</i> is not as the words of the compromiser. Firstly, because R. Akiba was a disciple;<span class="x" onmousemove="('comment',' His principal teacher was R. Eliezer, but he studied under R. Joshua too (Ab. R.N.; Ned. 50a).-From Raba (fourth century) and onwards the halachah is always as the later view, hence, generally speaking as the disciple; but before that it was always as the teacher. V. Asheri: 'Er. I, 4. ');">¹²</span> moreover, R. Akiba indeed

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