איסי בן עקיבא

Ishi ben Akiva [(Shu"t Siman 23 and Mechilta Parashat Bo Parashat 15, Yitro in the third month Parashat 11, Mishpatim Parashat 4. Sifrei Rish Nasai 70 and Kol Terumah for all the holy things of the children of Israel and Daf 27, Berakhot 4a, indeed in Daf 4a and in Parashat V'lakach HaKohen Mayim Kdoshim and in the passage of Yayin V'Shechar Yazeer and in V'Ha'alotcha Pasuk Ish Ish Ki Yihyeh Tameh L'Nefesh (Numbers 19:11) (21:28a) Ben Akavya] and in the Yerushalmi (Yevamot 8:2) Ishi ben Akavya says it is forbidden to ride on a donkey, all the more so with clothing, etc.

And they answered him with the example of Shlomo who rode on a donkey, and he replied [we do not learn from the monarchy, etc. or] it was a creature from the six days of creation. And in the Tosefta (Kil'ayim 5:1) and in the Masechet De'ot, Ishi the Babylonian said it is forbidden to ride, etc. And they answered him with the example of Shlomo [and it is said there that one does not answer from Tekoa, as brought in Tosafot Chagigah 1:1 (2b) D"H L'isa Shefachah.

And in Yalkut Melachim Siman 1. And see the response of the Rashba Ch"R Siman 671 regarding this]. And see the rulings on Kil'ayim from the Rosh. [And in Pesachim (113b) Arav B"H said Rabbi Shmuel bar Marta said Rav in the name of Rabbi Yosi (and by him Yossef) Ish Hutzal from where do we know that we do not ask about Chaldeans, etc. and from where, etc. It is taught he is Yossef Ish Hutzal he is Yossef the Babylonian he is Ishi ben Gur Aryeh he is Ishi ben Yehuda he is Ishi ben Gamliel he is Ishi ben Mahalalel and what is his name?

Ishi ben Akavya is his name (see above Rav Asi). And in Yoma (52a) Rabbi Yochanan said Yossef Ish Hutzal and the Dvir inside the house, etc. and who is it that is uncertain to him? And it was taught Ishi ben Yehuda says the five scriptures have no resolution, etc. and it was taught he is Yossef Ish Hutzal he is Yossef the Babylonian he is Ishi ben Yehuda, etc. and what is his name? Ishi ben Akavya is his name, thus it is written.

And it is written in the Chiddushei Aggadot in Pesachim we do not know why he and his father had all these names and likewise with Moshe and Yitro all of them for the drasha, thus it is written. And in the response of the Halachot Ketanot Part 2 Siman 38 due to the persecution they would change their father's name when fleeing from place to place so that they would not be recognized, thus it is written.

And in the Yerushalmi (Baba Kamma 8:7) he is Yossi the Babylonian he is Yossi ben Yehuda he is Yossi Ketanuta and why is he called Ketanuta? Because he was small among the pious. And there at the end of Sotah why is he called Ketanuta? Because he was the essence of the righteous and the pious. (See above Yossi and Yossef Ketanuta) and he is mentioned in the Mishnah at the end of Sotah, and see Mechilta Mishpatim and "And you shall be holy to Me" Rabbi Yishmael says when you are holy, behold you are to Me, Ishi ben Yehuda says when the place renews a command upon Israel it adds to them holiness.

Ishi ben Gur Aryeh (and in Yalkut Mishpatim Siman 351 Guriah) says it is stated here holiness, etc., from this it appears that Ishi ben Yehuda is not Ishi ben Gur Aryeh. In Nedarim Chapter 11 (1:1) Ishi ben Yehuda did not come to the academy of Rabbi Yosi for three days, he found Vordimos the son of Rabbi Yosi and said to him why did the master not come to the drasha of his father? Rabbi said I found in a hidden scroll of Rabbi Chiya and it is written there Ishi ben Yehuda said, etc. (see there).

It is taught Ishi ben Yehuda was counting the merits of the sages, R'M was a sage and a scribe, etc. Gittin (67a). And in the Book of Yichus [in the Seder of his masters] Z"L, and in Gittin Ishi ben Yehuda was a sage and R'M was a sage and a scribe, I think it is a typographical error, and in Adran (Sefarim 18) Ishi B"Y counts their merits R'Sh differs greatly from forgetting a little, R'Sh found him and said to him why do you chatter things before Talmidei Chachamim?

It is also written there in the Yichus in Zevachim Rabbi said when we were sitting before Rabbi Eliezer ben Shamua, Ishi the Babylonian was before him and he was beloved to him until one. (He does not remember his place, and he is in the Tosefta) (see above). And in Menachot (18a) Rabbi said when I went to measure my measures at Rabbi Eliezer ben Shamua I found Yossef the Babylonian sitting before him and he was very beloved to him until one.

Rashi explains he was beloved to Yossef by Rabbi Eliezer ben Shamua and he taught him in halachot until they reached the first halacha of Zevachim, another version and he was beloved to Yossef all that Rabbi Eliezer taught him until they reached the first halacha. And the Tosafot wrote in the hidden scroll of R"N it is read until one, meaning very much as it translates very to one. And there are those who explain until one, until the soul which is called unique, and the Aruch (in the entry of Chav) explains until one all that he answered him was beloved to him except for one, and in the commentary of Magentza it is written until one without the letter Mem.

Rabbi said the slaughterer, etc. the face of Yossef the Babylonian turned yellow, etc. the eyes of Rabbi Eliezer ben Shamua flowed and he said blessed are you Torah scholars whose words of Torah are beloved to you very much, he read upon him this verse "How I love Your Torah all day it is my conversation." Furthermore, there Yossef was learning from Rabbi Yehuda bar Elai (see there) and it is printed alongside the aforementioned deed Tosefta of Zevachim Chapter 2 and it concludes there because Rabbi Yehuda is the son of Rabbi Elai and Elai is the student of Rabbi Eliezer, etc.

Therefore in the Yichus [there] it should be in the Tosefta of Zevachim. And Pesachim (8b) it is taught Ishi ben Yehuda says]: