PHM #2

The sof of the 80 shana in Rosh Chodesh Shevat

הקדים עליו השלום ואמר להם הנה קרבו ימי למות ועל כן כל מי ששמע ממני הלכה על פה ושכחה יבוא ונברר אותה לו ומי שנסתפק לו איזה נידון יבוא ונבררנו לו אמר הכתוב הואיל משה ביאר את התורה הזאת לאמור.

And Chachamim in Sifri

כל ששכח הלכה אחת יבוא וישנה וכל שיש לו לפרש יבוא ויפרש.

And bi'uro al peh

למדו הפירושים במשך אותו הזמן שמראש חודש שבט עד שבעה באדר.

And before moso

פנה לכתוב וכתב שלשה עשר ספרי תורה גוויל כולם מבית בראשית עד לעיני כל ישראל ונתן ספר לכל שבט להתנהג על פיו והשלשה עשר נתנה ללויים ואמר להם לקוח את ספר התורה.

So the Rambam is taking a position on the machlokes tannaim in Bava Batra tet-vav about the last eight pesukim in the Chumash.

אמר מר ט"ו ע"א יהושע כתב ספרו ושמונה פסוקים שבתורה תניא כמאן דאמר שמונה פסוקים שבתורה יהושע כתבם דתניא וימת שם משה עבד ה'. אפשר משה חי וכתב וימת שם משה אלא עד כאן כתב משה מכאן ואילך כתב יהושע דברי רבי יהודה ואמרי לה רבי נחמיה. אמר לו רבי שמעון אפשר ספר תורה חסר אות אחת וכתיב לקוח את ספר התורה הזה.

So apparently the Sefer Torah is complete.

אלא עד כאן הקדוש ברוך הוא אומר ומשה כותב מכאן ואילך הקדוש ברוך הוא אומר ומשה כותב בדמע.

So it's a machlokes tannaim who wrote the last shmonah pesukim in the Torah whether it was Yehoshua or whether it was Moshe Rabbeinu. So the Rambam is incorporating the view of Rabbi Shimon that it was Moshe Rabbeinu who wrote the last eight pesukim. The Gemara says that either way, regardless of which view in the Tannaim one accepts, that there is a special din. What exactly this din is is a big machlokes Rishonim. Either way there's a din that

אמר רבי יהושע בר אבא אמר רב גידל אמר רב שמונה פסוקים שבתורה יחיד קורא אותם.

What does yachid korei osan mean? So there's many different pshatim in the Rishonim. Rashi says yachid korei osan means that you have to keep it as one unit. You can't break it up, you can't call a different oleh for the last five pesukim in the Chumash. The Rambam, we'll take a look at it in a minute bli neder, says that yachid korei osan means you don't have to have a minyan for that part of krias haTorah. Even if you don't have the minyan. The Ri Migash says that it should be a separate unit. Aderaba, obviously we don't do this, it should be that... that there's a different oleh for the last eight pesukim. So in context of quoting that din, so the Rambam here in Hilchos Tefilla Perek Yud Gimmel Halacha Vav. Again, the Rambam appends Hilchos Kriyas HaTorah as he does Nesiyas Kapayim to Hilchos Tefilla. So in Yud Gimmel Vav, the Rambam writes

שמונה פסוקים שבסוף התורה מותר לקרותן בבית הכנסת בפחות מעשרה אף על פי שהכל תורה ומפי משה מפי הגבורה הן.

So given the fact that there's no difference between the last eight psukim and the rest of Torah, so why do you have this din that yachid korei osan? So it's very hard to understand what the logical connection is here, but the Rambam says

הואיל ומשמען שהן אחר מיתת משה הרי נשתנו לפיכך מותר ליחיד לקרות אותן.

So that's a puzzle. But let's focus on something else that the Rambam has here.

אף על פי שהכל תורה ומפי משה מפי הגבורה הן.

So is this the Rambam also as he's doing here in b'yaseinu in the hakdama, he's making a point of telling you that I think Reb Shimon's understanding is correct? Well itachen haRambam is saying something different. When Reb Shimon asks the kasha on Rabbi Yehuda, Rabbi Meir, and Rabbi Nechemia. So Reb Shimon says

אמר לו רבי שמעון אפשר ספר תורה חסר אות אחת?

Ukasiv לקוח את ספר התורה הזה. You can't refer to a sefer Torah if a sefer Torah is missing an os, it's not a sefer Torah. It's almost a sefer Torah. It's close. But it's not a sefer Torah. So it's a very funny kasha. It almost seems circular l'chora, right? Rabbi Yehuda's of the opinion that the last eight psukim were נתנו להיכתב על ידי יהושע since they describe what happens with beginning with וימת שם משה עבד ה'. So they were נתנו להיכתב על ידי יהושע and for that reason... So then maybe Reb Shimon just means that it sounds like Moshe Rabbeinu after what he finished writing, right, it says that Moshe Rabbeinu then gave the Levi'im the sefer Torah and said "Here's the sefer Torah". But according to you Rabbi Yehuda, what Moshe Rabbeinu wrote doesn't yet have the last eight psukim, in which case it's not yet a sefer Torah. So maybe that's what the Gemara means. Ukasiv לקוח את ספר התורה הזה is what Moshe Rabbeinu says after again as the Rambam quotes here with regard to the thirteenth of the sifrei Torah, the one that becomes the, that goes into the aron and becomes the standard if a question should ever arise. So how can Moshe Rabbeinu refer to it as a sefer Torah if what he wrote is incomplete? So al korchoch Moshe Rabbeinu wrote everything. Could be that this sort of this next piece is not meakeiv what we'll say after that and I'm not sure about it. But either way, right, the Torah doesn't, we don't have a description of Yehoshua writing the last eight psukim. So at some point Yehoshua writes them and the Torah doesn't include that in its description. Okay, that's okay. So I don't know, so maybe after Moshe Rabbeinu wrote until Vayamos, so according to... According to Rabbi Yehuda, he then calls Yehoshua over and hands Yehoshua the quill and Yehoshua writes the last eight pesukim. Be'almah, Rabbi Shimon says no. In Masbi that Yehoshua doesn't write it until after Moshe Rabbeinu dies. Sal kochach Moshe Rabbeinu is handing over lidvarecha. Maybe that's all it means. Either way, lich'ora, the nekudas hamachlokes here in the Tanna'im, whether it's reflected in Rabbi Shimon's kasha or not. But either way, peshitah says that the machlokes Tanna'im here is as follows. Even Rabbi Yehuda who says that Yehoshua writes the last eight pesukim, peshitah is: Who had the nevuah for the last eight pesukim? Who had the nevuah that this is what it's supposed to say in the Chumash: וימת שם משה עבד ה׳, etc. until Einei kol Yisrael? Whose nevuah was it? So lefi peshuto, even according to Rabbi Yehuda, it's nevuas Moshe Rabbeinu. There's no kasha on how a person can have a nevuah about what's going to happen after he dies. The Chumash is full of that. כי ידעתי אחרי מותי כי השחת תשחיתון Moshe Rabbeinu says. וקם העם הזה וזנה אחרי אלהי נכר הארץ. So Moshe Rabbeinu has nevuos about what's going to happen after after he dies. So yitachen that what Yehoshua, excuse me, what Rabbi Yehuda, what Rabbi Nechemia is objecting to is אפשר משה חי וכתב וימת שם. Moshe Rabbeinu could be misnabei that וימת שם משה עבד ה׳, but he can't write it down. Maybe because by nevuah, as long as it's not written down, so the truth of nevuah is measured by the fact that it will happen and that it does happen, that it materializes. But maybe when you write it down, so obviously Rabbi Shimon disagrees with this, maybe not obviously, but lich'ora Rabbi Shimon disagrees with it, but what Rabbi Yehuda thinks is, to write it down factually, so it's not emes for those few minutes or whatever, however much time elapses. According to that, how could they ever, and Rabbi Yehuda says he wrote the word vayamot, or pesukim prior to that, but you can't have it else than being not emes at that point. I mean, so that the issue is not writing about the future. Right. It must be that he would have to be real. You're right. You're right. You're right. So you can write about the future. The issue is not writing about the future. So if you can write about the future, what's the problem with saying that Moshe Rabbeinu writes vayamot sham? I don't know. Stam, I don't know. Stam, some Rishonim explain that. I don't know. Either way, again, nachzor le'inyanenu, yitachen that when Rabbi Nechemia says that אפשר משה חי וכתב וימת שם, is that Rabbi Yehuda says it's, it can't be that Moshe Rabbeinu writes it. But the nevuah itself Moshe Rabbeinu received. But ela mai, he then relays that to Yehoshua and Yehoshua writes על פי משה על פי השם. That's what Rabbi Yehuda and Rabbi Nechemia think. And Rav Shimon who holds shemoneh pesukim bidma says no, Moshe Rabbeinu wrote it as well. So what's the nekudas hamachlokes? The nekudas hamachlokes is like this. Everyone agrees that Torah is exclusively על ידי נבואת משה רבינו. That נבואת יהושע בן נון obviously as extraordinarily great as Yehoshua bin Nun was, but even Yehoshua bin Nun's nevuah doesn't create Torah. Only nevuas Moshe Rabbeinu creates Torah. Torah is Toras Moshe. It's from Moshe Rabbeinu. Aval Rabbi Yehuda says but it's enough that Moshe Rabbeinu received the nevuah of the text of the last shmonah pesukim. And what Rav Shimon toinehs back is Rav Shimon says no, that we received from Moshe Rabbeinu from Hakadosh Baruch Hu Torah shebichsav and Torah sheba'al peh. So to receive the Torah shebichsav from Moshe Rabbeinu we had to have received the entire Torah shebichsav, meaning we had to receive it bichsav. Not just that it was nevuas Moshe Rabbeinu but that we received it bichsav. And that would be the meaning, so everyone would agree kulei alma modei that Torah was נתנה על ידי משה רבינו and you can only have חפצא של תורה על ידי נבואת משה רבינו. Rabbi Yehuda says it's enough for that to be true, it's enough to maintain that it's nevuas Moshe Rabbeinu and he's responsible for everything from Bereishis to le'inei kol Yisrael and it is reasonable to say that bepo'al the last shmonah pesukim were written down by Yehoshua על פי משה על פי נבואה של השם. And Rav Shimon says no, we were mekabel Torah shebichsav from Moshe Rabbeinu Torah sheba'al peh from Moshe Rabbeinu. Being mekabel Torah shebichsav from Moshe Rabbeinu means that we received the full Torah shebichsav bichsav from Moshe Rabbeinu, not only that his nevuah gave us what the text should be, but he gave us the Torah shebichsav. He handed us the Torah shebichsav. I don't know, maybe on some level that's part of what Rav Shimon is saying אפשר ספר תורה חסר אות אחת. Maybe on some level that's part of Rav Shimon's objection, maybe not. But either way that's the nekudas hamachlokes. In which case itochen that what the Rambam in Hilchos Tefilla is really emphasizing is not so much that he wants to tell you I hold like Rav Shimon not like Rabbi Yehuda, but the Rambam is emphasizing really what's muskam for both of them because this is one of the Ikarei haEmunah. It's one of the Ikarei haEmunah that כל תורה היא מפי משה מפי הגבורה. And that's what the Rambam is emphasizing. So the emphasis here of מפי משה מפי הגבורה הן is not really reflecting who wrote the last shmonah pesukim. It's just saying you should know agam that there is a different din of yachid korei osan, but you should know that everyone agrees and there's no question about this and the machlokes Rabbi Yehuda and Rav Shimon doesn't in any way affect or overlap with what the yesod is. No, the yesod is that Torah is through nevuas Moshe Rabbeinu. Now does that also have to mean that since since the Torah is Torah shebichsav that Moshe Rabbeinu had to have been the one who wrote everything or could it allow for Yehoshua על פי נבואת משה רבינו writing it down? So that's not part of the yesod hashemini, the tanya kemachlokes tanna'im. Interesting, when you look at how the Rambam formulated the yesod hashemini:

היסוד השמיני הוא תורה מן השמים והוא שנאמין שכל התורה הזאת הנמצאת בידינו היום הזה היא התורה שנתנה למשה ושהיא כולה מפי הגבורה כלומר שהגיעה אליו כולה מאת השם הגוזר שקרא אותה על דרך המשל דיבור ואין יודע איך היתה אותה ההגעה. אליו עליו השלום אשר הגיעה אליו ושהוא במעלת לבלר

a scribe

שקוראים לפניו והוא כותב כולה תאריכיה סיפוריה מצותיה וכך נקרא מחוקק.

Again for since you don't have it in front of you I'll reread.

היסוד השמיני הוא תורה מן השמים והיסוד השמיני הוא תורה מן השמים והוא שנאמין שכל התורה הזאת הנמצאת בידינו היום הזה היא התורה שניתנה למשה ושהיא כולה מפי הגבורה כלומר שהגיעה אליו כולה מאת השם הגעה שקוראים אותה על דרך ההשאלה דיבור ואין יודע איך הייתה הגעה ההיא אליו עליו השלום אשר הגיעה אליו.

Only Moshe Rabbeinu understood what the form of communication was of how he received the Torah from Hakadosh Baruch Hu. It wasn't Hakadosh Baruch Hu didn't take out a bullhorn and ושהוא במעלת לבלר a scribe

שקוראים לפניו והוא כותב כולה תאריכיה סיפוריה מצותיה וכך נקרא מחוקק.

So nogei'a b'inyaneinu is this. Let's say you were asked to describe in writing, you were invited into an office and you saw someone giving dictation. You saw someone giving dictation. So the doctor is dictating and the assistant is taking and you want to make sure that it's clear from your account that we should know that the dictation was taken verbatim. It's 100% precise, no words added, no words deleted. So mistama the concise way to say that is that he took dictation and recorded it verbatim. He recorded the dictation verbatim. But you wouldn't say, it would look odd if you wanted to say that he listened, he heard, and then he wrote. No, on the contrary, if you're conjuring up the image of a lavlar of a scribe shekore lifanav sa'adra'aba you wouldn't describe two stages as no he wrote as per dictation. He recorded what was dictated to him verbatim. You wouldn't A say that he heard and B that he wrote. No, you hear that? But how does the Rambam say it? The Rambam makes a point of saying first that Moshe Rabbeinu received and then he makes a point of saying that Moshe Rabbeinu wrote. For whatever reason he does that, it could be that what we're about to infer from it is not the only reason he does it, but either way the inference lichora is there. It very much accommodates even Rabbi Yehuda and Rabbi Nechemia as well because the point is that what I want you to know is that Moshe Rabbeinu received the entire Torah from Hakadosh Baruch Hu. I don't want to conflate that with Moshe Rabbeinu writing the entire Torah from Hakadosh Baruch Hu. I happen to think he did, because I'm more inclined to Rabbi Shimon says the Rambam than Rabbi Yehuda and Rabbi Nechemia. But I don't want to conflate those two things, because the yesod the ikkar ha'emuna is that Moshe Rabbeinu received, he heard in quotation marks, the entire Torah from Hakadosh Baruch Hu and he wrote it down. But by making that into two separate stages, again for whatever reason he does it, maybe this is the reason he does it or maybe this is also the reason he does it, but either way the point is that it very much accommodates Rabbi Yehuda. Now you'll say, ay, but doesn't the Rambam have the word, at least here in this translation, and I don't remember what the others have, but doesn't the Rambam make a point of saying והוא כותב כולה תאריכיה סיפוריה מצותיה? So that kula is maybe that kula is takeh to that he's aligning himself with Rabbi Shimon? De'lo k' everyone lav davka the pshat is yitachen the kula just means he's then mefaret afterwards taricheha sipureha mitzvoteha. Don't think as the Rambam says as opposed to the apikorsim as opposed to Menashe don't think that it's only שמע ישראל ה' אלהינו ה' אחד which is Moshe mipi hagevura but v'shem ishto Mehetabel or something like that, no. meaning whether it's the sipurim, whether it's the taryag, or whether it's the mitzvos, but he doesn't mean kula in the sense of the last shmoneh pesukim. So then the way that the Rambam writes it by separating out, again, you wouldn't say the second that you heard the boss and then she wrote it down. You would say she took dictation, she wrote verbatim, she wrote verbatim what he said. You wouldn't make a point of saying she heard, she heard him and she paid careful attention and she heard every word that he said and then she wrote them down. You wouldn't say it that way and the Rambam makes a point of saying it that way and it what it accomplishes at least beyosair if not entirely is that that whatever you think l'maiseh about who wrote the last eight psukim, but it's על פי נבואת משה רבנו and that's why Rabbi Yehudah just says Yehoshua koseiv but Moshe Rabbeinu was mekabel that nevuah.

אחר כך עלה אל ההר בחצי היום בשבע באדר בעצם היום הזה כפי שנתבאר בקבלה והיה זה מופת לפי השגותינו כי נעלם מאיתנו והחיים עבורו לפי העילוי שהגיע אליו וכן אמרו עליהם השלום משה רבנו לא מת אלא עולה ומשמש במרום והאריכו בעניין זה ארוך מאוד מאוד ואין זה מקומו. וכאשר מת עליו השלום אחר שכבר הנחיל יהושע מה שניתן לו מן הפירושים למדו יהושע ואנשי דורו וכל מה שקיבל ממנו הוא או אחד הזקנים אין בו דין ודברים ולא נפלה בו מחלוקת ומה שלא שמעו מן הנביא עליו השלום יש בו דין ודברים על המסתעף ממנו.

So this line is a little bit tricky. Again, rereading, if you're looking in this edition, so on the top of page zayin, וכל מה שקיבל ממנו הוא או אחד הזקנים. What was Kappach, how does he translate this somewhere else? אין בו משא ומתן ולא נפלה בו מחלוקת. But right before אין בו משא ומתן. וכל מה שקיבל ממנו. Same thing. Okay. So וכל מה שקיבל ממנו הוא או אחד הזקנים so it's the same translation. See, what's a little bit tricky about this is the following. Right? You come across Gemaras, here and there you come across Gemaras where the Gemara says that one chacham had a certain tradition and the other one didn't. Maybe one had a tradition for gezeirah shava and the other one didn't have the gezeirah shava. So one operates with gezeirah shava, the other one doesn't. אין אדם דן גזירה שוה אלא אם כן קיבל. So one was mekabel, one wasn't mekabel. But understand, so when they met in beis medrash, so why wasn't he mekabel it then? What do those Gemaras mean? Right? When you have, no he was mekabel gezeirah shava, he wasn't mekabel. Let them be mekabel or not. And then that should preempt the discussion that the Gemara attributes to the fact that they're coming from different places. Be mekabel or not. So the peshat is that the answer is already included in that phrase of

אין אדם דן גזירה שווה אלא אם כן קיבלה מרבו.

Why does it have to be kibla me-rabbo? Why not just say im ken kibla? You can't assume because it says vayoimer here and vayoimer here that there's some din that's supposed to carry over. No, that has to be a kabbalah that חמישה עשר חמישה עשר is intended to teach you a din. Otherwise, it's not a מידה שניתנה להידרש מעצמה. It's only a middah she-nittanah le-hiddoresh if there's a kabbalah. But why does the likhoreh you see from the fact that it's a kabbalah me-rabbo is that a person can't sort of just be eclectic in how he acquires his kabbalah. He'll go, he'll spend one day in רבי מאיר'ס בית מדרש and he'll take some kabbalos there and then he'll go to רבי יהודה'ס בית מדרש and take some kabbalos there and then he'll go to Rebbe Shimon and then he'll go to Rebbe Nechemia. A kabbalah certainly means that a person is part of a chain. Again, imagine that vertically, not horizontally. A person is part of a chain, that there's a shalsheles that links the person back to Har Sinai. The link in the chain that serves as the source for a person's kabbalah is his Rebbe. Okay, now yitachen I don't know, if Rebbe Yehuda was a talmid of Rav and then talmid of Shmuel, okay, so yitachen maybe a person can have two rebbe'im, but a person certainly can't be mekabel. But what is clear, what everyone will say about that is a person certainly can't be mekabel in this sense, in the sense that we're talking about, from anyone other than his Rebbe. So this line likhoreh doesn't mean that Yehoshua bin Nun, if he didn't know something, could be mekabel from one of the zekenim. I don't think it means that. That's what I'm saying, you have to be careful not to misread this line. Likhoreh, that the line can't mean that. וכל מה שקיבל ממנו הוא או אחד הזקנים, maybe Yehoshua bin Nun didn't know it, maybe Yehoshua bin Nun didn't know it, but echad ha-zekenim knew it. No, because Yehoshua bin Nun couldn't have been mekabel from echad echad me-ha-zekenim because they were chavera. You can't be mekabel from a chaver to have a kabbalah and to rely on a kabbalah that goes back to איש איש מפי איש מפי משה רבנו, it has to you have to trace a vertical line from yourself to Har Sinai. You can't zigzag and have any lateral motion, any horizontal connections. So what it means is vechol mah she-kibbel, whether it was that all of them had the kabbalah or only he had the kabbalah, mistama it has to mean something something something like that. Does it mean that everyone trusted everybody's zicher, right? That everyone acknowledged that every single kabbalah of every beis medrash was given by Moshe, right? So how can a person say that I even though I know Moshe had to do this, and I know this halacha is halacha le-Moshe mi-Sinai, no it's part of the din of messorah. You're right. It's not a question of trust or distrust. There's a din if you take a look in one of the divrei Torah that was reprinted in Kovetz Chiddushei Torah, maybe it was reprinted a second time in the Igros Ha-Grid probably, but I forget where. So the Rav has this remarkable- in the Kovetz Chiddushei Torah it's on the shtickel Torah about קידוש החודש על פי ראיה ומן החשבון and so it's probably reprinted in Hilchos Kiddush. So the Rav has the following in relation to spotlight the following line in the Rambam's Hakdamah to the Yad. Moshe Rabbeinu received from Hakadosh Baruch Hu Torah Shebiksav and Torah Sheba'al Peh. Peirush HaTorah, the Torah Sheba'al Peh,

לא כתב אלא צוה בו לזקנים וליהושע ולשאר כל ישראל שנאמר את כל הדבר אשר אנכי מצוה אתכם אתו תשמרו לעשות. ומפני זה נקראת תורה שבעל פה.

Now listen to these next couple of lines.

אף על פי שלא נכתבה תורה שבעל פה למדה משה רבינו כולם בבית דינו לשבעים זקנים. ואלעזר ופינחס ויהושע שלשתן קבלו ממשה. וליהושע שהוא תלמידו של משה רבינו מסר תורה שבעל פה וצוה עליה.

Rambam talks about limud, kabbalah, and mesirah. Moshe Rabbeinu taught all the Shivim Zekanim. Only Elazar, Phinechas, and Yehoshua were mekabel, and only to Yehoshua was it nimsor. And only Yehoshua was nitztaveh aleha. The Rav quotes a Yalkut Shimoni in Parshas Pinchas as the Rambam's makor. The posuk says in Parshas Pinchas when Moshe Rabbeinu says יפקד ה' אלהי הרוחות לכל בשר איש על העדה. So Hakadosh Baruch Hu tells him קח לך את יהושע איש אשר רוח בו, v'hamadta oso lifnei, and then v'tzivisa oso l'eineihem. So what does v'tzivisa oso l'eineihem mean? So Rashi says v'tzivisa is you're going to be mizareiz him that על מנת שתחנימם וכולי וכולי. But the Yalkut says, and the Sforno presumably thinking of the Yalkut says this k'seder also, that tzivui sometimes means to be memaneh. You have the same thing in Parshas back in the beginning of Sefer Shmos, Vaydaber Hashem el Moshe v'el Aharon et shenei in Va'eira.

וידבר ה' אל משה ואל אהרן ויצום אל בני ישראל ואל פרעה מלך מצרים להוציא את בני ישראל מארץ מצרים.

So Rashi here too says tzivui must mean that there's a command, but it doesn't say any command. What's the command? So Rashi says no, they have to be sovel Bnei Yisrael and they have to have derech eretz for Paroh because of kvod hamalchus. But the Sforno says here again no, the lashon tzivui sometimes, and he quotes the explicit indication of that in kisvei hakodesh, he quotes from Sefer Shmuel that vayetzavehu l'nagid aleihem or something. It says by the appointment of Shaul that Shaul when he's being appointed melech, so the Navi describes that as his being metzuveh l'nagid aleihem. So the lashon tzivui is a lashon of appointment. So it's clear that's how the Yalkut understood the v'tzivisa oso l'eineihem and that there's an appointment here. What's the appointment? So that's what the Rambam is also pointing out here in the Hakdamah. So the Rav says that within the masorah (again this is an arichus devarim that we're not explaining fully and not adequately), but there was an appointment in the sense that everyone who wanted to came and heard Moshe Rabbeinu's shiurim. And Elazar and Phinechas like Yehoshua learned everything, they learned and they chazered and they knew everything. But Torah was transmitted in terms of being to whom was Torah entrusted, that it was his both responsibility as well as he had the authoritative... Ness to transmit the Torah, that wasn't just an automatic result of how much you knew, there was a chalos mesira to Yehoshua. So there's more to masora, all of which is to answer your question by saying there's more to masora than just trusting the person. Avada avada, it's trust, but it's trust plus, as opposed to only trust. And therefore, part of what that means is that the kabala is not only that I can tell you that every person in the chain between myself and Moshe Rabbeinu at Har Sinai is trustworthy. No, there's more to masora than just trust, because you see that Yehoshua to whom Moshe Rabbeinu was moser et tzivao had a different status than Elazar and Pinchas who were equally mekabel from Moshe Rabbeinu. So in that general context, so the din is that a person has to be mekabel gezeira shava vertically from his rebbi.