More on the authority of the Gemara vis-à-vis the Toshab”ka

To Rabbi Michael, peace and best wishes,
 
I see that the Rabbi writes in several places that we accept the authority of the Gemara because it was received by all Israel. The Rabbi also wrote to me once that we try to be as close as possible to the speech at Mount Sinai, and the Rabbi also writes sometimes that the sages can make mistakes in halacha (and this is clear according to the laws of Leviticus, it is a sin for a young man to hear something from the entire congregation.) Therefore, the issue is in accepting something that is appropriate.
 
True, the Gemara was not accepted by the Karaites. According to the version of at least some of the Karaites, the recitations are a response to an attempt to sanctify the Gemara. The recitations were always there, at the moment they tried to sanctify the Gemara, it had to define itself as distinct. We define ourselves in relation to the Shona.
 
It is also understandable that the Pharisees and the Sages were the Reformers of their time. Ezekiel says that the priests of the sons of Zadok would be servants of God, and the New Testament says several times, “the Sanhedrin and the chief priests,” so the Sanhedrin, although sometimes Sadducees may have sat in it, was an institution that was not accepted by the entire people and appears to have been a Reform innovation.
 
The Karaites were apparently a continuation of groups of Sadducees and their relatives (Bethessians, Essenes in the Judean Desert, etc.) who lost their power with the destruction of the Temple, which was the center of activity.
 
And not without reason. It is said, “If a matter comes to you strangely… and you come to the priests, the Levites, or to the judge… in the place which the Lord chooses.”
 
The Torah clearly emphasizes that the right to pronounce laws involves residing in the Temple. The possibility of pronouncing laws in exile is foreign to the Torah and is considered a reform.
 
Reform is dangerous according to the words of the Torah. It is said, “You shall not add or subtract.” Therefore, if you want to be most faithful to the Torah, you must make the greatest effort and rule according to the Torah and the minimal tradition, such as knowing the language and the agreements necessary for the community. But in the individual realm, everything is based on an attempt to get as close to the Toshab”kah as possible and not sanctify any other text (although it is possible to learn wisdom from the interpretations of the Sages, but not to sanctify them as binding, because this is “You shall not add or subtract,” especially since the blessings “Who has sanctified us with His commandments and commanded us” are recited upon taking, lighting the Hanukkah candle, and reading the Megillah, and this is a declaration of intentions as if God had commanded the reform or given it authority.)
 
If you want to follow the spirit of the Torah and be Reform, you can be Reform to the end. There are many of them in America. You don’t have to stop at the Gemara. Most of the Jewish people today are Reform (I mean mainly American Jewry), and so it seems that they accepted the nation that way. There is something very profound in the Reform – an encounter with God in an individual, autonomous manner while criticizing religion. Spinoza was the first to do so.
 
Therefore, I see no alternative – either to sanctify the Toshbach only and try to extract from the tradition (which has not necessarily passed through rabbinic literature, but also through the popular language of the Sadducees and Karaites) the necessary minimum, or to be Reform to the end.
 
The nation’s acceptance of the Gemara for an administrative codex also does not sound relevant, because many are already questioning it today, which makes its acceptance something arbitrary, which at most is intended to advance the political goals of rabbinical Orthodox.
 
What does the rabbi think?