ר' אבהו

Rabbi Abahu was close to the monarchy [(Sanhedrin 14) and in chapter 2 of Ketubot (17a) and in chapter 6 of Yevamot]. The matron of Caesar's house said about him that he was a light of the nation, for he was very handsome, more than Rabbi Yochanan, who had a majestic appearance, meaning he was an elder, and his beauty was like that of the trumpets of Yaakov [(Baba Metzia 4, Bava Batra 58). In Chagigah (14a), "one who has a favorable countenance" refers to one who carries favor in his generation for the sake of another, such as Rabbi Chanina ben Dosa below Rabbi Abahu, in Caesar's house.

Rashi explains that he was important in the king's house, as it is stated in Sanhedrin that the matron of Caesar's house would go out, etc. And in Yoma (73a), Rabbi Abahu said in the name of Rabbi Yochanan, and Rabbi Ami and Rabbi Asi returned to them (meaning Rabbi Yochanan did not say this, nor did they explicitly say that Rabbi Yochanan did not say this) because of the honor of Caesar (who was important in the king's house, as we say in Chagigah, one who has a favorable countenance, such as Rabbi Abahu in Caesar's house).

And he was wealthy (Rashi, Shabbat 119a). And he was engaged in fine garments (Jerusalem Talmud, chapter of the gold). In chapter "Even though" (Sotah 2a), he saved in the bathhouse when two of his servants who supported him fell beneath him. And see in the Jerusalem Talmud, Beitzah, chapter 1, halacha 6, and you will see in the explanation of the Jerusalem Talmud that it does not align with the meaning of the Babylonian Talmud.

And now there is no Gemara of Ketubot before me, and in the chapter "The one who sees," he saved in the bathhouse with one limb 101 people.

(b) [In Midrash Rabbah on Ecclesiastes, it is stated: "Good is that which one can grasp, etc., for he who fears HaShem will go out of all of them," such as Rabbi Abahu of Caesarea (who was proficient in Scripture and Mishnah)] and he was victorious over heretics. [(Talmud, Avodah Zarah 1:4 and Sanhedrin 39a). And he kindled a fire in honor of Shabbat (Shabbat 119a) and there (in the Gemara, 72b) they would prepare for him a calf on the eve of Shabbat, and he would eat the entire thing because Abimi, his son, said to him, "Why do you need to eat the whole thing?

Leave the entire thing for after Shabbat," and a lion came and ate it, the calf that was fit to be slaughtered]. And in Sotah [(Mishnah, 1:1)] he praised himself for being humble, and Rabbi Abba of Acco was more humble than he. And he appointed Rabbi Abba of Acco as head of the yeshiva, who was poor [(as mentioned above)]. He was sitting in Caesarea and established there Tashrat [(Rosh Hashanah 34a) and he taught in Beitzah (Jerusalem Talmud, chapter 2)].

He praised his son Abimi for fulfilling the commandment of honoring father and mother, and he had five sons who were close [(as mentioned above)]. He sent his son Hanina [(as mentioned above)] to learn in Tiberias, etc., and he said to him, "Are there not graves in Caesarea that you sent me to Tiberias?" [When a certain Torah scholar died, he did not taste anything all day (Jerusalem Talmud, chapter M'galechin, halacha 7).

And before his death, he was shown thirteen rivers of balsam and he said, "I said, 'In vain have I toiled,' etc.," and when he died, the pillars of Caesarea cried out (Makkot 25b and in the Jerusalem Talmud, chapter All Idols)].

3) [In Tosafot Bava Batra (Chapter 7, 1) it is stated that he was a student of Rabbi Yochanan, and so Tosafot writes in accordance with (Kiddushin 100a) and there (Rabbeinu Tam) it is stated that Rabbi Abahu said (Rabbi Yochanan) as it is written at the end of 1a and in Chulin (Kiddushin 91a). Rabbi Abahu said that Rabbi Yochanan disliked Gittin (Masechet Gittin 84b). It was taught before Rabbi Yochanan in Avodah Zarah (26, Mishnah 1) and he said to him, "Go, teach the son of a Sabbath" (Kiddushin 106a).

He asked Rabbi Yochanan and he said to him, "My son" (Yerushalmi Berakhot, Chapter 2). He came to Tiberias before Rabbi Yochanan and saw Rabbi Yochanan's face shining because he had learned something new (Yerushalmi, Chapter 5 of the one who takes out wine, at the end of Pesachim, and Chapter 3 of Shekalim, and Kohelet 40, verse "Who is like the wise"). He followed Rabbi Yochanan and recited the Shema and when he reached the filthy entrances, he was silent, etc.

He said, "What is it to complete?" He said, etc. [This is from the fourth chapter of Rosh Hashanah (34b), and the first chapter of Bava Metzia (9). This that Rabbi Abahu said is a fabrication]. And after Rabbi Yochanan died, he was with the court of Rabbi Ami and Rabbi Asi [(see Yevamot 65b)] and Rabbi Chiya bar Yosef in the first chapter of Chulin. [Rabbi Abahu, when he would go to the south, would act like Rabbi Chanina, and when he would descend to Tiberias, he would act like Rabbi Yochanan, for he did not differentiate from a person in his place (Yerushalmi Berakhot, Chapter 1, These Things).

Rabbi Yochanan said it is permissible to teach his daughter Greek, for it is an ornament for her. Rabbi Shimon bar Abba heard and said, "Because Rabbi Abahu wanted to learn in his daughter Greek, he relied on Rabbi Yochanan." Rabbi Abahu heard and said, "Let him come to me if I did not hear from Rabbi Yochanan" (Yerushalmi, Chapter 1 of What a Woman and Hair, Chapter 1, and at the end of Sotah). In the responsa of Rashba, section 13, 107, there is a story about Rabbi Abahu who went to that innkeeper and gave her to drink, and she became intoxicated.

I do not know how it was permissible to do such an act if Rabbi Abahu was a student of Rabbi Yochanan, and perhaps he was someone else, and so the commentators write that Rabbi Abahu, a student of Rabbi Yochanan, would not have done such an act.

Thus is the conclusion. And the version before us in the chapter of Dama (67, Mishnah 2) Rabbi Yanai encountered that innkeeper, etc. Rashi wrote, "Yanai we read," and not "Rabbi Yanai," for this Yanai is not a good person who practiced sorcery].

4) Rabbi Abahu is mentioned as a blasphemer [Sanhedrin (3b, 40b) Shabbat (62b) Zevachim (12a)]. Some say that he is among the Savorim who came after Rav Ashi due to a variation in language, but this expression is also found among the Amoraim, as R' Chiya states, and so R' Chiya wrote.

Furthermore, in the chapter of Ten Genealogies, Rabbi Abahu himself is noted as blaspheming regarding the words of R' Yosi bar Chanina, [meaning that the intention of the genealogy is to refute the opinion of those who say that this Rabbi Abahu, who is known to blaspheme, is not a student of R' Yochanan but rather one of the Savorim who came after Rav Ashi.

Therefore, it is stated that this is not the case, for R' Elazar himself, namely that same Rabbi Abahu who was a student of R' Yochanan, said he blasphemed, as he indeed blasphemed against R' Yosi bar Chanina, who was also a student of R' Yochanan]. And at the end of the first chapter [(117a)] Rabbi Abahu is challenged by Rav Ashi, [and this is also proof that Rabbi Abahu was not one of the Savorim who came after Rav Ashi, for Rav Ashi passed away a long time before, as stated by the Sema in the introduction, or according to the Ritva in Avodah Zarah, chapter one, 579 regarding documents, which is a long time before the creation.

The beginning of the Savorim was a long time after. See in this work in the first part.

Therefore, between Rav Ashi and the Savorim there was a considerable amount of time. Indeed, the words of those who say that this Rabbi Abahu who blasphemed was one of the Savorim have already been rejected, for he was a student of R' Yochanan.

However, regarding Rabbi Abahu who was challenged by Rav Ashi, it is uncertain, as it appears that this is not the same Rabbi Abahu who was a student of R' Yochanan. According to the order of generations, Rabbi Abahu preceded Rav Ashi by a significant amount, and perhaps this is the Rabbi Abahu mentioned who was in Babylonia, and perhaps it refers to the earlier Rav Ashi].

(5) His colleague, Rabbi Chiya bar Abba, expounded an aggadah, and Rabbi Abba was involved in a discussion with Rabbi Chiya bar Abba and left Rabbi Chiya bar Abba. Rabbi Abba compared the words of Rabbi Chiya bar Abba to pearls, and his words were like cracks. Initially, Rabbi Chiya bar Abba accompanied him to his house due to the honor of the emperor, and on that day, Rabbi Abba accompanied Rabbi Chiya bar Abba to Rabbi Chiya. [Sota (Mishnah 1), Rabbi Elazar said in the Jerusalem Talmud Yevamot.

In the chapter on those who marry and Shabbat (Kiddushin 41a), Yoma (chapter 1) and at the end of Chagigah, Sukkah (Kiddushin 45a) and he asked Rabbi Eliezer what is the law regarding engaging in a second act of intimacy on Shabbat (Jerusalem Talmud Berakhot). In Eruvin (53b), the students asked Rabbi Ilai, "Where is Rabbi Abba?" and he said, "He went to the elders of the South."] He sat with Rabbi Yochanan Nefcha and Rabbi Chiya bar Papi [(Ketubot 84b)], and these three were ordained, as is stated in the chapter on bringing a get [(Ketubot 29b).

And Rav Safra challenged their words (see above, Abba bar Marta). Yehoshua, brother of Dorai, asked Rabbi Abba, and he said, etc. Rabbi Yaakov bar Acha said, "I was with you," and I asked Rabbi Abudomi from Haifa, and he said, "I did not hear; if you heard, go and teach" (Jerusalem Talmud Perek Megalchin, Halacha 5). Rabbi Abba said, "Rabbi Yonatan ben Akhamai taught me, etc." Rabbi Zeira asked, "What is the status of Tuvia?" He said, "A great man and proficient in Mishnah," and Rabbi Chiya explained that he was from the borders of the towns before Rabbi (and at the end of Terumot before Rav) and I counted him among the wise (Jerusalem Talmud Shabbat, Perek 2, Mishnah 1).]

5) [Rabbi Abba (see there). Rabbi Abba bar Zamini said to him. Rabbi Abba of Akko (see above). Abba bar Marta.

Rabbi Abba bar Chiya posed a question to him. Rabbi Abba bar Benjamin. Rabbi Abdimmi of Haifa said (and see above). In the name of his father, Jerusalemite, Berakhot chapter 5, Mishnah 1, and in chapter HaRo'eh.

Rabbi Abahu in the name of his father, Abimi his son (see above). Abimi bar Nazi. Abimi bar Tuvia in his name. Rabbi Avin in his name.

Rabbi Acha asked. Rabbi Acha bar Pappa challenged him. Rabbi Acha bar Chanilai. Rabbi Acha bar Chanina said.

Rabbi Achi in his name. And Rabbi Ila. And Rabbi Ilai (see above). He asked Rabbi Elazar (see above).

Rabbi Elazar ben Menachem in his name (Yuchsin and see below). Rabbi Ami his colleague. Ami of Vardinai in his name. He posed a question to Rav Ashi (see above).

Rav Asi his colleague. Rabbi Berakhia said Rabbi Abahu, "Forty Kohelet verse 'He has made everything beautiful in its time.'" Rav Huna in his name. Rabbi Huna said. Rav Huna bar Ika, his student.

A pair. Rabbi Zeira in his name. Rabbi Ze'ira his son. Ze'ira asked him (Jerusalem Talmud, Beitzah chapter 1, halakhah 9).

Rabbi Zerika, Rabbi Chagai in his name. Rabbi Chizkiyah in his name. He said to him, Chizkiyah bar Bliyoti, Rabbi Chiya of the village of Tachumin (see above). Rabbi Chiya bar Abba, his colleague (see above).

Chilfi bar Beriah. Rabbi Chama, son of Rabba bar Abahu. Rabbi Chama bar Abba in his time (see below). In the name of Rabbi Chanina ben Gamliel.

Rabbi Chanina bar Pappa. Rabbi Chanina bar Papi (see above). Rabbi Chanina of Tziporin in his name. Rabbi Chanina his son (see above).

Rabbi Taifi of Smuka. Rabbi Yehuda bar Shalom. He came to the place of Rabbi Yochanan. Rabbi Yochanan his teacher, and Rabbi Yochanan ben Eliezer.

In the name of Jonathan. Rabbi Jonathan ben Achimai was taught by him (see above). Rabbi Yossi bar Chanina said (according to K'ri 1, and Jerusalem Talmud, chapter 4 of the four deaths and in chapter HaOmanin. And forty, the beginning of the opening of Eichah): And Rabbi Abahu cursed regarding his words (see above).

Rabbi Yossi bar Hanan. Rabbi Yosef bar Chavu challenged him. Yosef bar Chanun asked him. Rabbi Yaakov bar Zavda in his name.

And Rabbi Yaakov bar Acha (see above). And Rabbi Yitzchak Nafcha (see above). In the name of Rabbi Yitzchak ben Chakulah, Rabbi Yitzchak bar Yosef, Rabbi Yirmiyah challenged him (Temurah 3b) and called Rabbi Yochanan his son (Baba Metzia 16b) bar Yeshita, his Amora. Rabbi Abahu asked Rabbi Yishmael ben Yaakov of Tzur, "What did Rabbi Yochanan say?" And I heard. (See Rabbi Shimon ben Yaakov of Tzur), Rav Cohen.

Rav Kahana his student (Pesachim 52b, see Rashi). Rabbi Misha. Nachum Shemaya. Rabbi Simon.

Rabbi Safra (see above). He saw in a dream a pentacle and a prayer, and rain came. Ravin in his name. Rabbi Shmuel bar Sastrai in his name.

And he sat before Rabbi Yochanan and said in the name of Shmuel (Baba Metzia 39b), he was a wedding attendant for Rabbi Shimon bar Abba (Jerusalem Talmud, Berakhot chapter 2, Mishnah 6, and see above). Rabbi Shimon ben Eliezer in his time. He said, "In chapter 3 they ate" (M'zan, section 1) Pesachim (46a) Beitzah (13a) Shabbat (127b) Chulin (122b) Eruvin (31b) Rabbi Sheshet said. Rabbi Tachlifa bar Me'arava before him.

In the name of Rabbi Tachlifa, his father-in-law.