I would like to bring a strong proof for the approach of Rabbainu Izhak on page 18b of Bava Batra. It is this. Raviva answers "The sages hold that the thing that causes damage must be removed." Well Yes. Of course. Why else would they have said to keep the tub soaking the linen away from the vegetables and a pit from another pit? Clearly, Ravina is coming to answer a certain question. And that question is clearly the one just asked on the sages: "If we are talking about a sale, they why do the sages say to keep the tub of linen away from the vegetables?" Answer: because even in the case of a sale, they hold one must keep that which causes damage away from that which can be damaged. But if you hold like Rabbainu Tam this answer does not answer the question. The question that this is supposed to answer in the approach of Rabainu Tam is this. R Jose said to keep the bees away from the mustard. If Rava would be right [that one must keep anything that can cause damage away from the border], how can you find such a situation in which the case of R. Jose comes up? The answer to this question is according to R. Tam to be ""The sages hold one must remove anything that can cause damage." Rabbainu Tam and Rabbainu Chananel have to read into this answer that Rava changed his mind and agrees with Abyee about everything except the pit next to a border. All this is a very strong proof to the approach of Rabbainu Izhak._ However, I can still see the point of R. Tam. He does read into the answer of Ravina a little more than what it says, but only a drop more that you have to read into it anyway. To R. Izhak you have to read into it that Rava agrees with the sages alone, and not with R. Jose. To R. Tam you have to read that into that statement, but add also that Rava said his law only in one case. The fact that the Rif and Ri Migash hold that the law is like R. Yose and that R. Jose only said his law in a case of "his arrows", and that they can by this accomplish an important task is not a fault but a good thing. For the rule in the law is like Rava in all cases (except yal kegam) and later the gemara says the law is like R. Jose, In the girsa (approach) of R. Tam, the Rif can hold that this is consistent; the law is both like R. Jose and Rava,