The Dispute of 1538, and its Ongoing Repercussions Part 2

Rabbi Jacob Berav saw the re-establishment of the ancient chain of ordination (smichah), and the establishment of a Sanhedrin, the great court of Deuteronomy 17:8-13, as essential for the spiritual rehabilitation of the former conversos, himself included, as well as for the Redemption; personal, national, cosmic. But how does one re-establish a broken chain?
RAMBAM had ruled nearly four hundred years earlier that it COULD be done. Had not the Biblical Prophets foretold the restoration of our Judges? But how? RAMBAM postulates that if all the sages in the Holy Land were to ordain one man, that would restart the chain. To be sure, there were those who opposed this idea, since it lacked sources. RAMBAM himself, in one of the places he discusses this, says "maybe". However, it became an accepted idea IN THEORY. After all, although there were great sages, no one since Talmudic times commanded UNIVERSAL respect and approval. And what was meant by "all" the sages? Was it really "all", or most, or many? And who is regarded as a "sage" in this regard? Any learned person? Only recognized authorities? Only those holding official rabbinical positions?
Rabbi Berav decided that "many" was sufficient. He gathered 100 of the greatest scholars in Safed, lecturing them on his idea. He then requested that they all ordain him. Many were enthusiastic. Many were skeptical, but went along out of respect for their beloved leader. Here, Rabbi Berav made a huge miscalculation. There had long been uneasy relations between him and the Rabbi of Jerusalem, Rabbi Levi ben Habib. He hastened to Jerusalem, presenting Rabbi ben Habib with a certificate of ordination. Rabbi Ben Habib, rather than being pleased, was FURIOUS. He berated Rabbi Berav for attempting such a huge step without consulting others. He wrote letters against the smichah, and against Rabbi Berav personally; even raising the taboo issue of Rabbi Berav's brief apostasy. Someone (we don't know who) informed the Turkish authorities that Rabbi Berav was planning a revolution, with the goal of setting up a Jewish State in the Holy Land and Syria. Rabbi Berav was forced to flee for his life. Before doing so, he ordained four scholars in Safed. His ordination continued through four generations of scholars, the last being ordained in 1590. That ended the great experiment...for the time being.
But why the bitter antagonism? Couldn't it have remained a polite dispute between colleagues? Was it purely personal? Or were far bigger issues at stake? That will be my next installment.