Rabbainu Izhak in page 18 of Bava Batra

If you look at Rabbainu Izhak in page 18 of Bava Batra then the subject looks clear. Rava is going like the sages that hold the obligation of the one who causes damage to remove his object from the scene. And even though all the poskim hold the law is like R. Yose who holds that the one who can be damaged should remove his object from the scene, and they almost universally that hold the opinion of Rava was retracted and only applies in the case of the of digging a pit near a border, still I think that the poskim were being pulled in two opposite directions. On one hand, the Gemara says later that the law is like R. Yose. On the other hand, the law is always like Rava except in yal kegam. The only way to hold onto these two opposites is to go with Rabbanu Tam and to hold that R Yose agrees when it is a case of "his arrows are causing direct damage" and to say that that is what Rava means. The problems with this approach are outlined in the Milchamot of the Ramban. And to me it seems best to go with Rabainu Izhak who explains the subject more simply. Thus, the subject would be like this:(the gemara would be read thus): "If Rava is right, then how would we find a case of the bees next to the border like R Yose implies? Answers Rav Papa, “It is a case of a sale,” [and the bees are thought to not cause damage to the opinion of the sages, but to R. Yose they do and the bees came after the mustard. And at this point since R Yose thinks the bees cause damage, he would say even if they were there first, they should be moved away].Then why would the sages hold that the tub of linen must be moved away from the vegetables? Answer: it is upon whatever causes damage to be taken away from the scene." And Rava is like the sages. If you would go with Rabbainu Tam, it is hard to see why and at what point in the gemara that rava is supposed to have retracted his approach, This is besides the other questions that the Ramban brings against the way most rishonim understand rabainu Tam and rabbainu chananel. How to answer the contradiction in halacha? I would say the two sugiot are not the same. ____________________________________________________________________________________________________ If you look at רבינו יצחק in page י''ח of בבא בתרא then the subject looks clear. Rava is going like the חכמים that hold it the obligation of the one who causes damage to remove his object from the scene. And even though all the פוסקים hold the law is like ר' יוסי who holds that the one who can be damaged should remove his object from the scene, and they almost universally that hold the opinion of רבא was retracted, and only applies in the case of of digging a pit near a border, still I think that the פוסקים were being pulled in two opposite directions. On one hand the גמרא says later that the law is like ר' יוסי. On the other hand, the law is always like רבא except in יע''ל כג''ם. The only way to hold onto these two opposites is to go with רבינו תם and to hold that ר' יוסי agrees when it is a case of "his arrows are causing direct damage" and to say that that is what רבא means. The problems with this approach are outlined in the מלחמות of the רמב''ן. And to me it seems best to go with רבינו יצחק who explains the subject more simply. Thus, the subject would be like this. If רבא is right, then how would we find a case of the bees next to the border like ר' יוסי implies? Answers רב פפא, “It is a case of a sale,” [and the bees are thought to not cause damage to the opinion of the חכמים, but to ר' יוסי they do and the bees came after the mustard. And at this point, since ר' יוסי thinks the bees cause damage, he would say even if they were there first, they should be moved away]. Then why would the חכמים hold that the משרה linen must be moved away from the vegetables? Answer: it is upon whatever causes damage to be taken away from the scene. And רבא is like the חכמים. If you would go with רבינו תם, it is hard to see why, and at what point in the גמרא that he is supposed to have retracted his approach, This is besides the other questions that the רמב''ן brings against the way most ראשונים understand ר' תם and ר' חננאל. How to answer the contradiction in הלכה? I would say סוגיות חלוקות