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” That is not what Rav Moshe said. He was asked by a secular reporter how he became accepted as a gadol and he replied that people asked him questions and liked his answers. They asked more questions “
This comment was from Avi K on different thread
This is, of course, based upon response that he told a NYTimes reporter in 1971 that has become mythologized
Firstly ,it was a response to posek,
rather than gadol
Does anyone really believe that is how comes about?!
Most of us would have an pretty way to become popular!And some of us do!
For the record , when the alte mirrers came to these shores they were suspicious originally of him due to some of his kulos (e.g. chalav stam)
Only when those who were they perceived considered higher on the hierarchy told them that he was within bounds ,did they then come around..
I’m confused. What is this thread all about? It looks like just a bunch of incomplete sentences to me. It’s like one of those things where they get a computer to write an essay.
Time,
The key word is “search”. The Maharal says that the difference between emet and emet l’amituta is that being that the bet din has permission to pasken it’s pesak is truth. What is seen in Shemayim is emet l’amituta. As the dayanim only have what their eyes see it may be different.
I hate to burst your bubble but poskim are human, not computers and not demigods. They have hashkafot and these hashkafot will affect the pesak. This is not a difficulty if it follows logically from the hashkafa, On the contrary, the Gemara in many places explains the opinion of a Tanna or Amora based on a general rule by which he holds (e.g. does a person put himself into a doubt, does a person care if his wife is dragged into court, etc.). You yourself immediately backtrack and say “That doesn’t mean it stakes place in a vacuum or an Ivory Tower”. The pesak is not subverted. It follows logically from the posek’s sheeta. Thus eilu v’eilu divrei Elokim chaim.
Regarding how one becomes a gadol, that is simply being on the first tier of poskim. This comes about when the posek is recognized by the Torah world as a gadol. It is a matter of consensus not applying for a position or being elected.
As for your statement “This says more about the writer,than…”, to whom are you referring? If to me regarding what I posted I thank you for complimenting me on my insights.
The best halachic process is to learn shas and poskim yourself, to learn through sugyos thoroughly and logically and come to your own conclusions about what the halacha is.
Issues of who is a posek, who is a gadol, and who is greater, only come about when we unfortunately cannot answer for ourselves.
Hashkafa is not necessarily a stira to Emes, unless the hashkafa did not come from the Torah in the first place, which is obviously not the case with Gedolim.
what happened to my halacha thread?
This is a different topic, and it doesn’t belong in your halacha thread.
It is Time,
I agree with much of what you wrote but Judaism is not supposed to be an aristocracy unless you mean that everyone is supposed to be an aristocrat. That which most of us are incapable of answering questions and require others to pasken for us is a sad thing.
Whether Hashkafa should be used depends on what you mean by “Hashkafa.” For example, the Bais Yosef held that Acharonim (like himself) could not decide among a machlokes Rishonim based on their own reasoning and proofs from the Gemara. Therefore, where issues have been clearly discussed by the Rishonim, the Bais Yosef paskens like the majority of the major poskim (as he defined them). The Maharshal held that Acharonim (like himself) could decide among a machlokis Rishonim based on their own reasoning and did so on many issues.
Arguably, this machlokis between the Bais Yosef and the Maharshal is a hashkafic one that will determine the psak halacha in many cases.
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