Reshimu_3_journal_no.. - Hashkafa Circle

More documents

Recommendations

Info

The Redaction of the Babylonian Talmud in Rabbi Y.I. Halevy’s Dorot HaRishonim straightforward proofs of an earlier work, the following two are much more nuanced. Yet Halevy treats them as equally conclusive which is itself instructive in understanding his methodology. Our next example involves comparing parallel discussions in the Bavli and Yerushalmi. In the Bavli 24 we have two versions of an Amoraic statement 25 . The second version is an anonymous modification of the first. In the parallel sugya in the Yerushalmi 26 the first version does not appear. The second version, the stama degemara, is quoted by the Yerushalmi in the name of “Rabbanan de- Tamman – The Rabbis from Bavel”. Halevy states categorically that we know that the Yerushalmi’s compilation ended during the generation of Rava 27 , and hence any statement of the Bavli found quoted in the Yerushalmi must have been said no later than during Rava’s generation. In our final example, Halevy demonstrates that acceptance of an earlier form of the Gemara sheds light on a somewhat puzzling opinion of the Rif. The Mishna 28 lists activities an individual must refrain from in the afternoon out of concern that he may become absorbed in the given activity and neglect his afternoon prayers. The Gemara then attempts to clarify the precise nature of the activities forbidden by the Mishna. The first opinion, that of the stama degemara, is that the Mishna only forbade a meal, haircut, etc., if it is a very involved activity, such as an elaborate, festive meal, or a very specialized and difficult haircut. Only in such a case is there a concern that the individual may end up missing Mincha. R’ Acha bar Yaakov however, maintains that the rule applies even to normal meals, haircuts, etc., and in each instance we are concerned about a 24 Ketubot 79b 25 The statement of R’ Kahana limiting the argument in the Mishna . 26 Yerushalmi Ketubot 8:7 27 This is Halevy’s opinion based on his lengthy analysis later in Vol. III. 28 Shabbat 9b 18
Rabbi Moshe Becker particular contingency that may result in the person’s missing Mincha. We now need to determine which opinion the Halacha should follow. Are we to follow the usual rule that the Halacha follows the final opinion 29 and rule like R’ Acha bar Yaakov, the later opinion in the Gemara, or is there a greater degree of authority to the stama degemara? Regarding this question there is an interesting discussion amongst the Rishonim. According to Tosafot, we do indeed apply the usual rule, however the final word in this Gemara is not R’ Acha bar Yaakov’s, the opinion recorded last in the Gemara, but rather the stama de-gemara, which is to be taken as the opinion of R’ Ashi. As the compiler of the Gemara, R’ Ashi’s opinion most certainly qualifies as the “last word” and his ruling is authoritative despite being recorded first in the Gemara, and this does not violate the general rule to follow the last opinion 30 . On the other hand, the Rif simply rules like the opinion of R’ Acha bar Yaakov, without elaborating. The Rosh explains that in this case the anonymous statement is not a real stama de-gemara and not the words of R’ Ashi, but rather the opinion of another participant in the discussion. This opinion was later rejected in favor of R’ Acha bar Yaakov’s whose solution was deemed superior 31 . Yet if we assume that the stama de-gemara as a rule is not the words of R’ Ashi, but rather an earlier compilation, we avoid the entire question. The stama in this Gemara is no different than in any other 29 This is known as “hilchata ke-batra”. This generally applied rule assumes that the opinion recorded later in the Gemara is in fact the opinion of a chronologically later Amora who considered all the earlier opinions and decided between them, and is therefore considered to have the “last word”. ‏.תוס ' אלעשה 30 וכן ... 31 ד"ה בתספורת של בן נראה לרבינו יונה דשינויא קמא שינויא דחיקא הוא דהא דקתני במתניתין לא ישב אדם לפני הספר בסתם דחיק ומוקי בתספורת בן אלעשה ולא לאכול סתם מוקי בסעודה גדולה ושינויא קמא לאו רב אשי הוא דקאמר ליה אלא כשנשאו ונתנו בדבר בני הישיבה ועמדו בקושיא הוצרכו לתרץ בדוחק שלא יצאו חלוקים מבהמ"ד עד שמצא רב אחא בר יעקב שינויא . רויחא 19
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
Page 68 and 69:
Aish Dat: A Brief History of the De
Page 70 and 71:
Aish Dat: A Brief History of the De
Page 73 and 74:
Rabbi Meir Triebitz Rambam’s Theo
Page 75 and 76:
Rabbi Meir Triebitz The bulk of thi
Page 77 and 78:
Rabbi Meir Triebitz consequence of
Page 79 and 80:
Rabbi Meir Triebitz Saadiah could o
Page 81 and 82:
Rabbi Meir Triebitz (Guide 64b/124)
Page 83 and 84:
Rabbi Meir Triebitz basic premises
Page 85 and 86:
Rabbi Meir Triebitz describe God an
Page 87 and 88:
Rabbi David Sedley Rav Moshe Taku:
Page 89 and 90:
In the words of Encyclopedia Judaic
Page 91 and 92:
91 Rabbi David Sedley centuries),
Page 93 and 94:
Rabbi David Sedley which Rambam asc
Page 95 and 96:
Rabbi David Sedley a body is a here
Page 97 and 98:
Rabbi David Sedley creations have m
Page 99 and 100:
Rabbi David Sedley Talmud of our Ra
Page 101 and 102:
101 Rabbi David Sedley Torah metap
Page 103 and 104:
Rabbi David Sedley statements when
Page 105 and 106:
Rabbi David Sedley make no statemen
Page 107 and 108:
Rabbi David Sedley Rabbis. When I h
Page 109 and 110:
Rabbi David Sedley wisdom of knowle
Page 111 and 112:
111 Rabbi David Sedley mind which
Page 113 and 114:
Rabbi David Sedley In a questions a
Page 115:
Rabbi David Sedley begin again from
Page 118 and 119:
From Moshe to Moshe write, or a boo
Page 120 and 121:
From Moshe to Moshe As for the prop
Page 122 and 123:
From Moshe to Moshe It no doubt com
Page 124 and 125:
From Moshe to Moshe The scriptural
Page 126 and 127:
From Moshe to Moshe We shall accord
Page 128 and 129:
From Moshe to Moshe were given only
Page 130 and 131:
From Moshe to Moshe rational view o
show all

Reshimu_3_journal_no.. - Hashkafa Circle

You also want an ePaper? Increase the reach of your titles

Delete template?

Save as template?