Mishna Question

Excellent question. Disgusting response.

There’s a book named The Dynamics Of Dispute, written by Rabbi Zvi Lampel, which deals with this issue.

Of course, the ever flowing spring has limitations; we are not on the level to overturn the decisions of batei din that have come before us, because the halacha is that to do so, we must be greater in chochma and number.

“Or perhaps, Hashem told Moshe only one opinion but somewhere along the way, someone got another tradition that got passed down and both opinions got recorded?”

We say אלו ואלו דברי אלקים חיים so both are true

Which means to say your first answer makes more sense

Torah Sebaal Peh was not allowed to be written down originally so the minimum was passed over to each recipient which sufficed then for their great understanding but as the Jews were in diaspora their minds became weaker and questions arose which they started to argue about. The Rabbenu Bachaya explains at the end of Parashas Ki Sisa that Rebbi, Rebbi Yehuda Hanasi only wrote down the minimum necessary for understanding. As the generations went on, more and more explanations and commentaries became necessary.

The Darashas Haran, Darush 7, explains that Rebbi Eliezer’s view was not accepted even it is emes according to the heavenly understanding, as once the Torah was given down to earth at kabolas hatorah, we must understand it through human understanding. Maybe, for the same reason currently we don’t pasken like the Beis Shamai but leosid lavo we will gain a higher understanding and the majority will follow the Beis Shamai so we will pasken like them.

Adding, without contradicting previous answers:
Halakha needs to be responsive to different societies and environment and this is the role of Oral Torah v. things that are eternal and are written down. Part of our avodah is for each generation ti struggle with issues of the time – whether entering EY, or galus Bavel, Romans, pogroms, freedom of religion, Covid … We clearly both gained and lost by writing Oral Torah down. We gain ability to better argue across generations and benefit from their knowledge. But we lost some by having it necessary to process every decision thru all amoraim, rishonim, and ahoronim. This probably leaves Talmidei Chachamim less sharp as they don’t need to solve issues from the first principles the way Tannaim did. (and that is why we have too many claiming the title)

Reb Eliezer Sheyichye, wont we follow Beis Shamai when Mashiach comes?

farbycoffe, don’t you read posts? Didn’t I say that leosid lavo we will understand Beis Shamai’s view and the majority will follow them, so we will therefore pasken like them?

We’re not “searching” for mystical reasons. This isn’t like how scientists used to attribute unexplained phenomena through metaphysics, which they abandoned once they found a viable scientific reason.

In hashkofa, the metaphysical isn’t an attempt at explaining something unknown; it’s a reality which doesn’t preclude physical earthly reasons. When chazal say that there’s a malaach underneath each blade of grass telling it to grow, that was not said because they struggled to understand why the grass grows and a malaach making it happen solved the conundrum. Rather, they were saying what’s going on behind the scenes, on the higher planes that exist above the physical world. The physical world, termed “olan ha’asiah” is the last rung in a domino effect sequence that starts on most high in shomayim… however ultimately what’s decided in shomayim is due to our actions (asiah) down here – that’s why yaakov saw the malachim “olim veyordim bo”, first rising from earth and then going back down to it from shomayim.

It could be I’m reading a lot into what you’re saying, but i think it’s worthwhile to explain this distinction nonetheless.

Anyways, the reasons given augment our understanding of history