Abba Jose ben Hanan or Abba Jose ben Hanin (Hebrew; Aramaic: Abba bar Hanan) was a tanna who lived in Judea. His name occurs also as "Abba Jose ben Hanan," or "ben Johanan" (which is erroneously followed by "ish Yerushalayim"), "Abba Joseph," and "Abba Issi."
He appears to have engaged in a halachic discussion with Eliezer ben Jacob and of Hanina ben Antigonus on the subject of Temple practices, [1] which would suggest he lived in the late 1st or early 2nd centuries CE. However, he also transmitted an aggadah [2] of Abba Kohen Bardela who lived around the year 200 CE, which would place Jose at the same time or later. On this basis, scholar Aharon Heimann concluded that there were two scholars by this name, living at different times.
Jose's halakhot are also mentioned in Sifre, Numbers 8; Middot 2:6; and Sotah 20b. He transmitted an aggadah by Shmuel haKatan. [3] A teaching of Jose's, rebuking the priestly families that acted violently toward the people, transmitted by Abba Saul ben Batnit, reads as follows: "Woe unto me for the house of Boethus and their rods; woe unto me for the house of Hanin and their calumnious whispering; woe unto me for the house of Qatros and their pens; woe unto me for the house of Ishmael ben Phabi and their fists." [4]
In Yebamot 53b an "Abba Jose b. Johanan" ("b. Hanan" in Rashi) is mentioned as having transmitted a halakhah of Rabbi Meir, who lived a century later. Bacher [5] therefore supposes that the author of the teaching quoted above was Abba Shaul ben Botnit, and that it was transmitted by the Abba Jose of Yebamot. [6]
Judah ha-Nasi or Judah I, was a second-century rabbi and chief redactor and editor of the Mishnah. He lived from approximately 135 to 217 CE. He was a key leader of the Jewish community during the Roman occupation of Judea.
Johanan bar Nappaha was a leading rabbi in the early era of the Talmud. He belonged to the second generation of amoraim.
Rabbah bar Nachmani was a Jewish Talmudist known throughout the Talmud simply as Rabbah. He was a third-generation amora who lived in Babylonia.
Shim‘on ben Lakish, better known by his nickname Reish Lakish, was an amora who lived in the Roman province of Syria Palaestina in the third century. He was reputedly born in Bosra, east of the Jordan River, around 200 CE, but lived most of his life in Sepphoris. Nothing is known of his ancestry except his father's name.
Bar Kappara was a rabbi of the late 2nd and early 3rd century CE, during the period between the tannaim and amoraim. He was active in Caesarea in the Land of Israel, from around 180 to 220 CE. His name, meaning "Son of Kapparah", was taken from his father, Eleazar ha-Kappar. He was one of the students of R' Judah haNasi, and an Amora of the first generation.
Dosetai is a Greek given name meaning "gift of God". It was extremely popular in late classical Judea and among Jewish communities in Egypt, and corresponds to the Hebrew "Mattaniah" or "Nethaneel," which seems to have been a favorite one both in Palestine and in Alexandria.
Rabban Gamaliel II was a rabbi from the second generation of tannaim. He was the first person to lead the Sanhedrin as nasi after the fall of the Second Temple in 70 CE.
Johanan HaSandlar was a rabbi who lived in the second century.
Jose ben Halafta or Yose ben Halafta was a tanna of the fourth generation. He is the fifth most frequently mentioned sage in the Mishnah. Of the many Rabbi Yose's in the Talmud, Yose Ben Halafta is the one who is simply referred to as Rabbi Yose.
Jose b. Abin was a Jewish Talmudist, known as an amora of the fifth generation who lived in the Galilee in the Land of Israel. He was the son of Rabban Abin I and the teacher of Abin II. He was at first the pupil of Rabbi Jose of Yodqart, but the latter's indifference to his own family caused Jose to leave him and follow Assi. Jose was the most important among the last Halakhists of the amoraim of the Land of Israel. He had a thorough knowledge not only of the Judean customs and halakhot, but of the Babylonian, a fact that has led some scholars to maintain that Jose must have resided at some time in Babylonia. It is probable, however, that he derived his knowledge of Babylonian teaching from his father, who had traveled in Babylonia.
Assi II was a Jewish Talmudist of the 3rd and 4th centuries who lived in the Land of Israel. He is known by the name of Yessa in the Jerusalem Talmud.
Eleazar ben Azariah was a 1st-century CE Jewish tanna, i.e. Mishnaic sage. He was of the second generation and a junior contemporary of Gamaliel II, Eliezer b. Hyrcanus, Joshua b. Hananiah, and Akiva.
Rabbi Jonathan was a tanna of the 2nd century and schoolfellow of R. Josiah, apart from whom he is rarely quoted.
Tanhuma bar Abba was a Jewish amora of the 5th generation, one of the foremost aggadists of his time.
Rabbi Yochanan ben Nuri was a tanna of the 1st and 2nd centuries.
Eliezer ben Jacob I was a Tanna of the 1st century; contemporary of Eleazar Chisma and Eliezer ben Hyrcanus, and senior to Judah ben Ilai.
The Talmudic Academies in Syria Palaestina were yeshivot that served as centers for Jewish scholarship and the development of Jewish law in Syria Palaestina between the destruction of the Second Temple circa 70 CE and the deposition of Raban Gamliel VI circa 425 CE. The academies had a great and lasting impact on the development of world Jewry, including the creation of the Jerusalem Talmud. The region designated as the Land of Israel / Eretz Yisrael in Jewish sources was during the Talmudic period also officially known as Syria Palaestina and Palaestina Prima / Palaestina Secunda.
Shim’on ben Menasya was a Jewish rabbi who lived in the late 2nd-early 3rd centuries.
Rabbi Isaac Nappaha, or Isaac the smith, was a rabbi of the 3rd-4th centuries who lived in the Galilee.
Abba Cohen of Bardela, most commonly known as Abba Kohen Bardela, was a Jewish scholar of the last tannaitic generation. The few halakhot emanating from him refer to the rabbinical civil law. In Biblical homiletics several of his expositions have been preserved. The last-mentioned passage runs as follows: "Woe to mankind, because of the day of judgment; woe, because of the day of trial! Balaam, the wisest among the Gentiles, was confounded at the reproof of his ass. Joseph, one of the youngest of Jacob's sons, silenced his elder brethren. How will man be able to endure the judgment of the omniscient Lord?"