אביי הכהן

Abayei the Kohen. A) His name was Nachmani, named after his grandfather, the father of Rabba [as stated in Shabbat (33a), “I know Nachmani,” and there (74a) Rava said, “Nachmani speaks well,” and likewise in Me'ilah (20b) Rava said, “Nachmani speaks well,” and in Avodah Zarah, in the chapter of Rabbi Yishmael, Rava said, “I have heard from Nachmani this teaching,” and in the chapter of the sender, it is stated that the Gemara and the law follow Nachmani, and in Gittin (45a) it is mentioned that a donkey was lost to him among the Kutim, and he gave a sign that its belly was white, and they sent to him, “If not for Nachmani, I would say that he is not lying,” etc.].

And so wrote the Aruch in the entry of Abayei, that Nachmani was his name, and he was the son of the brother of Rabba bar Nachmani and his student. And since his name was Nachmani in the name of Rabba’s father, he was not called Nachmani at all times in the name of his father, but he was called Abayei in the Aramaic language, like a person who calls his father “Abba,” and thus he was called Abayei, so it is stated].

And Rashi also wrote in the chapter of the receiver that he was called Abayei so as not to be remembered by the name of his father, and some say the opposite, that his name was Abayei, and Rabba, because he raised him and taught him Torah, called him Nachmani in the name of his father, as he was like a son to him, and so Rashi explained in Gittin [(34b). And regarding what Rashi wrote at the end of Horayot, “that he was called Nachmani in a derogatory manner,” meaning, “You are still a student of Rav Nachman,” the Be'er Sheva wrote that this is a mistake and the Talmud is mistaken in writing this (certainly it is a mistake, for I have brought above that the Gemara stated, “the law follows Nachmani,” and furthermore in Pesachim (112b) it was decreed concerning the letter of the daughter of Machlat that she should not come to the settlement, and she said to him, “If not for the announcement in the heavens, beware of Nachmani, your danger.” And in the chapter of “Even though” it is stated that a wall came after the death of Abayei before Rabba and said to him, “Give me wine,” he said, “I know Nachmani, that there were not two donkeys.” And if Nachmani were a derogatory term, the Gemara would not have called him simply Nachmani in the heavens, and after his death, Nachmani, and it is clear)].

And before he was born, his father died, and after he was born, his mother died, and Abayei said, “An acronym for ‘Asher Becha Yerucham Yatom’” [(Hosea 14:2), and in Megillat Amukot, section 1, page 92, “But I will return to you” (Lamentations 3:) to fulfill the verse, “You were an orphan, you helped”]. And regarding what Abayei said to me if, [Shabbat (66b, 134a) and Eruvin (29b, 65a) Yoma (78b) Makkot (12a, 18b)] this is from his mother [(Kiddushin 31b)].

b) And he was from the house of Eli, and his father was called Keilil Zivachim [(Kiddushin 118b)]. Rabbi Yosef, when Abaye was challenging him, said to him: "One son was to Keilil and he did not rectify [this]" [(see there)]. And in the chapter of the arm [(Kelim 133a)], he did not take gifts except on the eve of Yom Kippur, so that they would know he was a Kohen [(and in the Tosafot there, that he was not wealthy, and in Eruvin (65a), Rabbah came to Abaye and said to him: "You and Rabbah did not have an eruv," it seems that he was not wealthy to prepare an eruv from his own resources)].

And he did not bless the priestly blessing because the students would read with him at the time of the raising of the hands; Rashi and the Aruch in the entry of Eden [(it is said that they did not allow him to stand because they were learning)]. And the Rosh wrote that he was ill with a stomach ailment and could not extend his hands.

3) [And it is said that he received peace from the academy of the heavens every Friday evening (see above, Abba Umna). As a distinguished scholar, he completed the tractate of Yom Tov on Shabbat (Kiy”H, sec. 2). He would sleep during the day for a distance of six parasangs, and Rab Yosef would call out to him, “Until when will you lie down, Sukkah?” (K. 26b). When he wished to serve his bed, he would do so in a manner of modesty (Niddah 17).

In his old age, he married a woman named Chuma, the daughter of Isi, the son of Rabbi Yitzchak, the son of Rabbi Yehuda, and she was beautiful [(Ketubot 65a)] and had already been widowed twice by two great scholars: the first was Rav Chiya of Pumbedita and the second was Rabbi Yitzchak, the son of Rav, who was a great scholar. Abaye held that the halachah does not follow Rabbi, for after two times, it becomes a presumption [(Yevamot 64b)] and he married her, and he died shortly thereafter.

He was engaged in Torah and acts of kindness and lived for sixty years [Rosh Hashanah (18), Yevamot (105a)]. He had yeshivot during the lifetime of Rav Yosef (see above, Rava) and examined the year 539, when he became head of the yeshivah and when he died; some say he ruled for thirteen years and others say fourteen. Abaye and Rava, when they were young, were before Rabba and were called “the little ones” (Berachot 48a) because of this.

Abaye would walk before Rava (it should be “before Rabba,” and so it is in the text) on the eighth of the month, and they said that he would throw one and receive one in the Sukkah (Niddah 53a)]. Abaye would extend his hand to the elders [(Kiddushin 33a)] and examine Rashi’s two explanations, and Rav Acha Gaon, of blessed memory [(in the She’iltot of Rav Acha, in the portion of Kedoshim) whoever does not stand before the Rabbis, we establish for him that he must perform the reading of the Torah.

When Abaye would pass by and there were elders who could not stand, he would extend his hand to them and they would stand. Rava would send a messenger before him and establish the congregation. Rav Nachman would send a messenger to the cutters, and when they arrived, he would say to them, “If it were not for the Torah, how many Nachmans would there be in the marketplace?

And if they stood, they did not stand before him, but rather before the Torah.” Thus far the text. (See above, Rav Nachman)] This means that there is an obligation to the sages out of respect for the Torah to compel them to rise before him. [(See above, Rabbi Abba the Kohen, the son of Pappa)] because Abaye would lean his hand on the elders so that they would rise out of respect for Abaye, Rav Pappa was on his right and Rav Huna, the son of Rabbi Yehoshua, was on his left [thus far the lineage. (There is a typographical error here; there is an omission, and it should say that they would rise out of respect for Abaye; this is the end of the words of Rav Acha Gaon. And afterward it is written (it is stated in Pesachim (111) that Abaye saw the Katav Meriri that came and established Rav Pappa on his right and Rav Huna, the son of Rabbi, on his left (that is, from the side of the Katav Meriri, since it was established at that time).

In Yevamot (122, Ra”a) there was that woman who came before Abaye and she had three legs (Rashi explains that there were Torah scholars who gathered to hear about the laws of Passover, and in the name of the Geonim, the day a great man dies is established in his honor every year on that day, Torah scholars gather at his grave to establish a yeshivah there, (see Rav Ada bar Ahavah), Kiddushin (29) in the case of the Rabbis of Abaye, he was damaging with seven heads, and when they would enter even during the day, they would be damaged. Abaye heard that Rav Acha bar Yaakov was coming (see there) and Abaye said that he should not be hosted as a guest, lest there be a connection and relationship with his concubine, and he would stay there.

And so it was. And they are punished for the cause as for the effect, for now they were all punished and corrected, for there was great fear for Rav Acha, and being a seven-headed dragon indicates how many thousands fell then from Israel.

Thus far the text). And the matter of the seven heads is above, Rav Acha bar Yaakov. When he was happy, he said, “I am like Ben Azzai in the streets of Tiberias” (Kiddushin 20a), Sotah (M. 5a) and in Eruvin (29b) Rashi explains, “I am esteemed in my place, for I am a preacher and knowledgeable like Ben Azzai.” And in Eruvin (29a), regarding what Rava said, “I am like Ben Azzai,” Rashi explains that he is prepared to respond sharply, etc., because at the end of Horayot it is clearly understood that Abaye was more of a Sinai than Rava; therefore, Rashi did not explain that Rava was boasting about his knowledge, for Abaye was more knowledgeable, but rather in sharpness (see above, Rava is sharper).

Thus far the Be’er Sheva at the end of Horayot. And in the response of the Chut Hashani, in the second part, he wrote that he omitted two arranged Gemarot, one that this Gemara itself in Eruvin is also found in the first chapter of Kiddushin (20a) and in the ninth of Sotah (M. 5a) it is also stated that Abaye said, “I am like Ben Azzai,” and in these two places, Rashi explained as he did regarding Rava in Eruvin; therefore, it is impossible to explain as the Be’er Sheva explained there.

The Ralbach wrote in his response what all the sages of Israel are like the peel of a garlic, before a typographical error, and it should say, “they are similar to me,” and so is the version in Bekhorot regarding Ben Azzai].

d) Rabbi Rava bar Nachmani the Kohen [(and in Zevachim 34b, Mar bar Rav Ashi asked if Marbe is the same as Marbe)] Rabbi Yosef, his colleague, although in the first chapter of Kiddushin [(33a), Abaye, when he saw the wine of Rabbi Yosef that was coming, stood], it seems that Rabbi Yosef was also the teacher of Abaye [(and see in Menachot 35b, Abaye would sit before Rabbi Yosef. And see in the principles I wrote where it says "he sat before him" he is his student)].

But it appears that Abaye was a colleague-student of Rabbi Yosef at the end of the chapter Yotzei Dofen, Abaye said to Rabbi Yosef, "Are you disagreeing?" and did not say, "Who disagrees?" [(and so it is in Erchin chapter 4) and in Shabbat (45b) Abaye said to Rabbi Yosef, "And you should not think"]. And in the chapter of the woman, he said to Abaye, "You said to us" [(see Rabbi Yosef)] just as it is stated that Rabbi Yirmiyah was a colleague-student of Rabbi [(see there)] and furthermore in the rulings of Eruvin, Rabbi Meir ruled like Abaye against Rabbi Yosef except in the matter of half, which is one law that is ruled like Rabbi Yosef, for Abaye disagreed with him in the first chapter of Eruvin. [He challenged Rabbi Yosef (Shabbat 46b) and referred to Rava as his colleague Mar and Mar bar Rav Ashi asked (see there)].

And Rabbi Yosef was the head of the yeshiva, and after his death, Abaye ruled, and after him, Rava at the end of the chapter of damages and at the end of Berachot and at the end of Horayot. When they appointed Abaye as head of the yeshiva, he was with him Rabbi Zeira and Rava bar Matna and Rava, and all of them were disqualified, and he was not disqualified and was the head. And Rava said to him, "Open, Nachmani," and he wrote the genealogies when Ula came to Pumbedita, that Abaye was with Rabbi Chisda and Rabbi Yitzchak, his son [(see that there is a mixture of matters and omission, for so it is stated in Pesachim (104b) when Ula came to Pumbedita, Rabbi Yehuda said to the son of Rabbi Yitzchak, "Go see how Ula separates," and he did not go and sent Abaye.

And what is to be clarified, see Ula)]. When Rabbi Huna died, Abaye was with Rava and Rabbi Chisda. [Rab Dimi was called Karkapna. And he did not see Rabbi Yochanan (see there). And in Chulin (Avodah Zarah 1) a broken bone that went outside, since it was caught in a kirtas, came before Abaye, who delayed three regalim, Rabbi Ada bar Matna said to the owner of the animal, "Go before Rava, for his knife is sharp," Rabbi Ada bar Ahava was punished for saying, "Until they caused it to be caused" (and in the Aruch, it is stated "they caused it").

In the house of Abaye, they ate meat; in the house of Rava, he wrote in one matter, "caused" is gematria 103, that the law is like Abaye only in matters of 103 (see above Rava), meaning the Yud of Yeyush without knowledge (Baba Metzia 22) see regarding a witness who is disqualified (Sanhedrin 27) thirty regarding a standing limb by itself (Eruvin 15a) one hundred regarding a Kiddushin that was not given to cohabitation (Kiddushin 51) three regarding revealed intent in Gittin (Gittin 34) forty regarding a heretic (Sanhedrin 27) and in Tosafot Niddah (37a) the days of childbirth is for the opinion of the one who says 103, see the Smag, section of Niddah, chapter 111 and see Tosafot Kiddushin (52a) and the Bais Yosef in Baba Kamma chapter 7, section 63 and in Shabbat (115a). And a matter that is obvious to Abaye and requires inquiry for Rava, we hold like Abaye (Milchamot Hashem Baba Kamma 10a)].

5) [Abaye was a reincarnation of Cain, and therefore the law was not like him, etc. He adhered to the path of Ben Azzai (as mentioned above regarding Shammai) to draw the souls of converts through the Torah, for the soul of Abaye was from the aspect of the soul related to the kingdom.

Therefore, he was an orphan who did not see his father and mother, and he rectified the souls of converts who have no father or mother. And when he was happy, he said, "I am like Ben Azzai," as it is known that through joy he drew the souls of converts (Chassidut, from the river of knowledge, section 25). And he came from Ma'aleh, which was the reincarnation of Yael, who was from the root of summer (Sefer HaKavanot, regarding the judges).

He was also the reincarnation of Yotam, son of Uzziah, who was called Yerucham (as mentioned above in the first part, year 501, 667), as it is written, "In you, Yerucham, orphan" - an acronym for Abaye, hinting that he was the reincarnation of Yerucham. And see the Likutim of the Ari, in the tent, "Do not let his pegs be removed," an acronym for Abaye. Conversely, Yiba came, which is the reincarnation of Rabbi Yiba the Elder, whose name was changed from Yiba to Abaye; "Do not let him be removed" - an acronym for Bibi, hinting at Rabbi Bibi, his son. (The Gaon of Vilna wrote that in the cave of Dimius, Abaye and Rava are buried; see Rabbi Yossi ben Kisma).]

5) [Aba Umna in his time before Rabbi Aba (Me'ilah 3b) and Rabbi Aba said (Chulin 97b). Aba bar Avin, Aba bar Marta asked him, and Aba bar Hanan Terda spoke of him. Rabbi Avin called him "Mar," and Abaye called him "Avin Tichla," he said to Rabbi Ada Narsah. Rabbi Ada bar Marta before him asked him.

He said to Rabbi Oya. Rav Acha bar Ulla in his name and Rav Acha bar Huna, Rav Acha bar Menyumi said to him, and Rav Acha, Rav Acha Sela the Great in his name (thus attributed to him). Rav Acha Sela bar the son of Rabbi Acha Sela the Great said Abaye (thus attributed in his name and it is an error). Rav Acha bar Yaakov (see above).

Rav Acha bar Pinchas. The father of Rav Acha bar Ika said to Abaye. He said to him Rav Acha bar Tahlifa. Rav Idi bar Avin sent a message to him.

Rav Ika bar Avin (in his name). Rav Ika the father of Rabbi Acha, Rabbi Alexander, said to Rabbi Elai, he explained the words of Rabbi Ami bar Tuvia, Rav Bibi his son, said to Rav Dimi, he said to Rav Dimi bar Yosef, he permitted Rav Dimi bar Luwa. He challenged Bar HaDiya. Bar HaDiya interpreted his dream, give it.

And Rav Huna bar Hinana, Rav Huna bar Idi his student, Rav Huna bar Moshe bar Atzar, Hillel bar Rabbi Yehuda Nasi in his time (thus attributed to him). Rav Zavid in his name, Rabbi Zavid. And Rabbi Zeira, Rabbi Zerika, said to Rav Zeira. Bar Chavu, said to Rabbi Chaga, Hezekiah in his name, Rabbi Chiya bar Abba his student, Rabbi Chiya bar Menyumi.

He heard what Rabbi Chiya bar Ami said. Rabbi Chama bar Ukba said, Rabbi Chanina bar Menyumi said to him, he asked from Rav Chisda. Abaye said, "There are those who say Rav Sheshet was an Amora of Rav Chisda." He asked Rav Chananel (Abaye the Elder). Rav Chanina bar Avin.

Rav Tuvia bar Rav Tavyumi in his name. He said to him Mar Yehuda. Rav Yehuda in his name (and it requires investigation, perhaps Abaye the Elder), Rabbi Yonah in his name, Rav Yosef his teacher, Rabbi Yaakov bar Abba his student, Rabbi Yaakov bar Acha bar Yaakov and his father learned before him, Rabbi Yaakov bar Tahlifa his student, Rabbi Yitzchak bar Abba, Rabbi Yitzchak bar Rav Yehuda (see above).

Rabbi Yitzchak bar Yosef said to him Mar, and Rabbi Yishmael bar Yosef, Mar said to him several things. He said to him Mar Kashisha bar Rav Chisda. Rabba sent to Mari bar Mar, Rav Mordechai asked him. Rav Mari bar Rav Shmuel bar Shilat in his name, Rav Mari the son of Mar Shmuel said Abaye, Rav M'sharshiya the son of Rava his student, he said to Rav Matna.

Rav Nachumi bar Zechariah asked him, in the name of Rav Nachman (Eruvin 3b), and Beer Sheva is the Horayot of Rabbi Nachman the teacher of Abaye. Rav Nachman bar Menyumi. Rav Natan bar Hoshaya, Rav Safra was seated before him. And Ulla.

Ulla bar Rav asked him, Rav Ulla bar Ashi asked him. Rabbi Ila said to Rav Amram, Rav Papa his student, said Rav (Baba Batra 67b) explains the words of Rav (Shabbat 57a) and it requires investigation, perhaps Abaye the Elder. He said to Rava bar Hanan his friend, Rava his friend, Rava bar B'Ch. Rava bar Sharshum and his father before him, Rava bar Lima challenged him.

He said to Rava bar Eza, he said to him Rav B'Ch, Rabba his teacher, Rabba bar Hanan bar Abba his friend, said to Rabba bar Chanina, Ravin seems to be his student, Rabbanai in his name, said to Rachva, Rav Rachumi said to him. The son of Rachumi asked him, he said R'L, he said to Rav Shmuel bar Rav Yehuda. Rav Shmuel bar Bisna asked him, he said to Rav Sharbia:]