Musar for Gittin 133:6
גופא אמר שמואל אמר רבי הלכה כרבי יוסי דאמר מילי לא מימסרן לשליח אמר לפניו ר"ש ברבי מאחר שר"מ וחנינא איש אונו חולקין על רבי יוסי מה ראה רבי לומר הלכה כר' יוסי
This is a sufficient answer for one who holds that it is valid but should not be done, but to one who holds that it is valid and may be done what are we to say? — The truth is that R. Jose laid down two [disqualifications],<span class="x" onmousemove="('comment',' That the Get is invalid whether he told three persons to write and they told a scribe to write, or whether he told two persons to tell a scribe to write and two persons to sign, and they did so. ');"><sup>6</sup></span>
Shenei Luchot HaBerit
If Rabbi Yehudah chose "Moses received the Torah," as his introductory words to that tractate, he wanted to emphasize that it was the humility of a Moses that enabled him to "receive" the Torah in all its aspects. G–d's example of humility had inspired Moses to model himself after that example. This is the major challenge of ethics as we understand it. What Moses "received," is what our sages call אספקלריא מאירה, "a clear, unblurred vision." We have it on good authority that the attributes of Rabbi Akiva were essentially the same as those of Moses. In Gittin 67a Rabbi Shimon tells his students: "study my מדות, attributes, for my attributes are a tiny fraction of the attributes of Rabbi Akiva." [Clearly, even if we accept Rashi who explains the word מדות there to mean תורה, it is clear that Rabbi Akiva is held up as the ultimate model to follow. Ed.]
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