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The Redaction of the Babylonian Talmud in Rabbi Y.I. Halevy’s Dorot HaRishonim two offerings. Reish Lakish argues and states that only one is required. The argument is followed by an anonymous analysis in the Gemara searching for the sources for these two opinions, and the reasons for their argument. At this point, Ravina poses a question to R’ Ashi regarding the exact context of the argument between R’ Yochanan and Resh Lakish 17 . R’ Ashi answers by inferring from the aforementioned anonymous section in the Gemara regarding the sources of the two opinions. We must assume that the redactor of the Talmud is also the author of any anonymous passages in the Gemara. If R’ Ashi is redactor/author of the Gemara, then any anonymous statements should be attributed to him. Yet we find R’ Ashi, the supposed author of all such anonymous statements, bringing proof to his own opinion from just such a statement. The clear implication is that R’ Ashi was “learning” from an older, existing Gemara, and was not the author of the anonymous passage. In fact, Rashi notes this, and without further ado, writes that R’ Ashi was able to infer from the earlier discussion in the Gemara because “we see that it was apparent to the members of the academy who compiled the Gemara…” Indeed, beyond suggesting that this case is an exception, it is hard to think of an alternative interpretation to this Gemara. In his second example 18 , Halevy goes further and establishes that a Talmudic corpus existed as the subject of Amoraic analysis even prior upon learning of his mistake. On the other hand, if one were to eat a forbidden food by mistake, discover his sin, and bring a korban, he would need to bring a korban again should the occurrence repeat itself. The difficulty in this case is that the individual performed one act of eating, then at the first stage discovered that a part of that act was forbidden, at which point he is already obligated to bring a korban. Does the fact that he found out about the second half separately require a second korban, since we know that ‘finding out’ is what actually creates the obligation. 17 Are we speaking about a case where the person had already designated a korban when he found out about the second half of his sin, or he had not yet done so? 18 II, p. 552 16
Rabbi Moshe Becker to R’ Ashi: In an entirely anonymous passage, the stama de-gemara attempts to resolve an apparent contradiction between a Mishna and a Baraita 19 . According to the Baraita it is permissible to separate Terumah from fresh figs for dried figs in a place where it customary to dry figs, but it is never permissible to separate dried figs for fresh figs 20 . The Mishna however rules that if there is a Cohen present one may not separate dried figs for fresh figs 21 , but when there is no Cohen present one must separate from the dried figs because they last longer 22 . The resolution is that the first half of the Baraita is referring to a scenario where a Cohen is present, while the second rule, that dried figs can never be separated for fresh ones, applies in a situation where no Cohen is present. The Gemara then records R’ Pappa’s comment: that from this passage of Gemara we learn that it is preferable to interpret the Baraita as dealing with two distinct cases than to suggest that the two sections were authored by different Tannaim, which would also reconcile the conflicting sources 23 . We have now found R’ Pappa, an Amora of the generation prior to R’ Ashi and Ravina, reflecting upon a stama de-gemara, a passage clearly formulated earlier and studied in R’ Pappa’s generation. Halevy discusses many similar examples, which need not be repeated here. However there are two more proofs which I believe are important to note. Whereas the Gemaras quoted are relatively 19 Menachot 55a 20 Terumah must be taken from each type of produce individually. The question here is under what circumstances we may view dried and fresh figs as one type of produce, and which should be separated as the actual Terumah to be given to the Cohen. 21 Because the fresh figs are superior. 22 And will therefore be preserved until they reach the hands of a Cohen. 23 Tosafot ( " ‏(ד explains that the “two Tannaim” would be the two opinions recorded in Mishna Terumot 2:6: According to Tanna Kamma, if no Cohen is present one should take Terumah from the dried figs because they last longer, while according to R’ Yehuda one should prefer the fresh figs for their superior taste - in all cases. ה ולא מוקמינן בתרי תנאי 17
Page 1 and 2: Reshimu Studies in Jewish Thought a
Page 3 and 4: Table of Contents Reshimu Studies i
Page 5: Table of Contents Rambam’s Theory
Page 8 and 9: Introduction underlying cause of th
Page 10 and 11: Introduction A correction: In my ar
Page 12 and 13: The Redaction of the Babylonian Tal
Page 36 and 37: The Redaction of the Talmud stateme
Page 38 and 39: The Redaction of the Talmud Accordi
Page 40 and 41: The Redaction of the Talmud The Fre
Page 42 and 43: The Redaction of the Talmud this is
Page 44 and 45: The Redaction of the Talmud The sou
Page 46 and 47: The Redaction of the Talmud Come an
Page 48 and 49: The Redaction of the Talmud The opi
Page 50 and 51: The Redaction of the Talmud commenc
Page 52 and 53: The Redaction of the Talmud Rav Ach
Page 54 and 55: The Redaction of the Talmud take, t
Page 56 and 57: Aish Dat: A Brief History of the De
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Aish Dat: A Brief History of the De
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Rabbi Meir Triebitz Rambam’s Theo
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Rabbi Meir Triebitz The bulk of thi
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Rabbi Meir Triebitz consequence of
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Rabbi Meir Triebitz Saadiah could o
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Rabbi Meir Triebitz (Guide 64b/124)
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Rabbi Meir Triebitz basic premises
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Rabbi Meir Triebitz describe God an
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Rabbi David Sedley Rav Moshe Taku:
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In the words of Encyclopedia Judaic
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91 Rabbi David Sedley centuries),
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Rabbi David Sedley which Rambam asc
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Rabbi David Sedley a body is a here
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Rabbi David Sedley creations have m
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Rabbi David Sedley Talmud of our Ra
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101 Rabbi David Sedley Torah metap
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Rabbi David Sedley statements when
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Rabbi David Sedley make no statemen
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Rabbi David Sedley Rabbis. When I h
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Rabbi David Sedley wisdom of knowle
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111 Rabbi David Sedley mind which
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Rabbi David Sedley In a questions a
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Rabbi David Sedley begin again from
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From Moshe to Moshe write, or a boo
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From Moshe to Moshe As for the prop
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From Moshe to Moshe It no doubt com
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From Moshe to Moshe The scriptural
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From Moshe to Moshe We shall accord
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From Moshe to Moshe were given only
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From Moshe to Moshe rational view o
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