Don’t go shopping for the answer you want TB Avodah Zarah 7

Today’s daf TB Avodah Zarah 7 teaches that we should not go shopping for the answer we want.  “The Sages taught: In the case of one who asks a question of a Sage with regard to an issue of ritual impurity and the Sage rules that the item is impure, he may not ask the same question of another Sage and have him rule that it is pure. Similarly, in the case of one who asks a Sage a halakhic question and he deems it forbidden, he may not ask the question of another Sage and have him deem it permitted.” (Sefaria.org translation)

Tosefot ד"ה הַנִּשְׁאָל לְחָכָם clarifies the halakha. One may not ask another Sage the same question without telling him that he first asked another Sage who decided that answer to his question was “It is prohibited.” The Tosefot add that the second Sage needs to be careful about the first Sage’s dignity. This prohibition really falls upon the second Sage. Unless he has absolute clear proof that the first Sage made a gross error, he may not permit what the other had forbidden.

The Ran holds that the reason of the prohibition to shop around is the dignity of the first Sage. Consequently, if the two sages sit together and discuss the law and come to the conclusion that the second Sage was correct, then the previous decision can be overturned. The Raavad holds no matter what the decision of the second Sage is disregarded because what is done is done.

A person should not to shop around for an answer that he likes. Concerning the case whether a bull was kosher for consumption the Gemara states: “The halakha is always in accordance with the statement of Beit Hillel, but one who wishes to act in accordance with the statement of Beit Shammai may do so, and one who wishes to act in accordance with the statement of Beit Hillel may do so. But if one wishes to adopt both the leniencies of Beit Shammai and also the leniencies of Beit Hillel, he is a wicked person.

And one who wishes to adopt both the stringencies of Beit Shammai and the stringencies of Beit Hillel, with regard to him the verse states: “The fool walks in darkness” (Ecclesiastes 2:14). Rather, one should act either in accordance with Beit Shammai, following both their leniencies and their stringencies, or in accordance with Beit Hillel, following both their leniencies and their stringencies.” (Hullin 43b-44a, Sefaria.org translation) 

The accepted practice is to choose only one rabbi with whom you generally agree with his approach to Jewish law and follow his answers to your halakhic questions. That way you won’t be considered wicked nor foolish.