ברבי

In Rabbi P'AT (N.B. 2), it is taught in the name of Rabbi that a wise man or a great person was referred to as "Bar Rabbi," and for this reason, he is called "Bar Rabbi." [And in the new Shas, in the brief general rules of the Gemara, when mentioning the name of a wise man and adding the title "Bar Rabbi" (such as Rabbi Yehuda Bar Rabbi, Achai Bar Rabbi), it indicates importance.

However, when only "Bar Rabbi" is mentioned without his name (as in "Tanya Bar Rabbi says"), then it is a proper noun.] Thus, in Chulin (57a), from the words of Bar Rabbi, it is evident that he was not knowledgeable about chickens, as explained by Rashi, "Chizkiyah," who was great in his generation. And there (11b), "And Tanya Bar Rabbi says," Rashi explains, "I do not know from whom except for one who is great in Torah," like in Eruvin (53a), "Rabbi Oshaya Bar Rabbi." And in Makot (5b), "Tana Bar Rabbi says, 'They kill, but they are not killed,' said his father" (and so it is in the Shas of our version, Abaye said to him).

"My son, and is it not a fortiori?" Rashi explains, "This was his name." And in Kiddushin (21b) and Bechorot (37b), "Yudan Bar Rabbi" was expounding. Rashi explains, "Yudan was his name, and he was great in his generation," and wherever he is called "Bar Rabbi," it is a term of wisdom and sharpness. And in Kiddushin (32b), "Rabbi Gamliel Bar Rabbi stands and pours upon us," Rashi explains, "Bar Rabbi is a great man" (see Rabbi Gamliel of Yavneh).

And Niddah (63b) in Perek Yud of Sanhedrin and in Chulin (137a) Rabbi said about Rabbi Yossi, "Were it not for the words of Bar Rabbi" (meaning the words of Rabbi Yossi), "I would take the words of Bar Rabbi." And in Pesachim (100a), "Rabbi Shimon ben Gamliel called Rabbi Yossi Bar Rabbi," explains the Rashbam (there), meaning "the great of the generation," and similarly in Sukkah (26a), "Rabbi Chiya Bar Rabbi," Yevamot (46b). The genealogy was written to exclude the opinion of the generations of the world that said that the sons of Rabbi are called "Bar Rabbi" (as it should be, and this caused the chain of tradition to err, for Rabbi Oshaya is the son of Rabbi Chama Bar Bisna).

They are Rabbi Oshaya, Rabbi Shimon, Rabbi Gamliel, Rabbi Chiya Bar Rabbi, and Rabbi Eliezer the Kappar Bar Rabbi. And this is a great error, for among these and many others mentioned in the Talmud, as Rashi explains, "meaning a great man in his generation," for Rabbi Oshaya is the son of Rabbi Chama Bar Bisna. And in the Yerushalmi, what is said in the Bavli, "Bar Rabbi calls Rabbah," "Rabbi Oshaya Rabbah," "Rabbi Chiya Rabbah," thus it is stated.

R' Eliezer the Kappar Bar Rabbi, Chulin (28a), and there (4b) from the words of Bar Rabbi, Rashi explains, "a term for a great man." Yevamot (105b) and Kiddushin (2) "Rabbi Yochanan said, 'This matter was heard from Bar Rabbi'" (the great of the generation, Rabbi Yochanan ben Zakkai), and in Sotah (29b), "Rabbi Yochanan said, 'The reason of Bar Rabbi, I do not know.'" Rashi explains, "The reason of Rabbi Yossi, who is wise and great of the generation." And in Menachot (34b), "Rabbi Yehuda Bar Rabbi," Rashi explains, "Yehuda the wise." "Rabbi Yochanan, brother of Bar Rabbi" (there), Bechorot (24b), Rashi explains, "Achai Bar Rabbi is a great and important man in his generation," "Rav Cohen because of Bar Rabbi," "Rabbi Natan Bar Rabbi," "Rami Bar Bar Rabbi," "Rabbi Shimon Bar Rabbi." See Rabbi Yochanan ben Nuri, in the Yerushalmi, Peah 1:1, they did not argue, Rabbi and Rabbi Yehuda the Nasi, etc.

Thus he mentions in that matter three times, and it is written in the field of Joshua that "Rabbi is Rabbi Yehuda the Nasi" (it seems it should be "Rabbi Yehuda the Nasi is Rabbi") for it was said that he is Rabbi Yehuda the Nasi, for he was not a disputant of Rabbi. And it appears that the typesetter omitted the term "disputant" (and it was written "Rabbi so-and-so" and his name was omitted, and the term "Rabbi" remained).

And it is necessary to read in place of "Rabbi" "Bar Rabbi" with a "beit," and it is a term for a wise man, as the genealogy states. And even this will not be accepted in my eyes, for you will not find that his proper noun is "Bar Rabbi" except in Chulin (11b) and in Makot (5b), "Tana Bar Rabbi says." And it seems that he was not a disputant of Rabbi Yehuda the Nasi, our holy teacher.