Musar for Gittin 133:7
אמר לו שתוק בני שתוק לא ראית את ר' יוסי אילמלי ראיתו נמוקו עמו
and Samuel concurred with him in regard to one and differed from him in regard to the other.<span class="x" onmousemove="('comment',' [Samuel agreed that if he did not say 'tell the scribe' the Get is invalid, since oral instructions cannot he committed to an agent, but he held that if he did say so the Get would he valid. Hence, as regards the query sent to Samuel, if the word 'write' meant only the signature, they would he able to tell the scribe to write. And it was with reference to this that Samuel required the matter to he studied further.] ');"><sup>7</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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