Hiyya b. Ashi

Last updated

Hiyya b. Ashi [1] (or Rav Hiyya b. Ashi; [2] Hebrew: רב חייא בר אשי) was a second and third generation Amora sage of Babylon. In his youth he studied under Abba Arika, and served as his janitor.

Amoraim refers to the Jewish scholars of the period from about 200 to 500 CE, who "said" or "told over" the teachings of the Oral Torah. They were concentrated in Babylonia and the Land of Israel. Their legal discussions and debates were eventually codified in the Gemara. The Amoraim followed the Tannaim in the sequence of ancient Jewish scholars. The Tannaim were direct transmitters of uncodified oral tradition; the Amoraim expounded upon and clarified the oral law after its initial codification.

Babylon a kingdom in ancient Mesopotamia from the 18th to 6th centuries BC.

Babylon was a key kingdom in ancient Mesopotamia from the 18th to 6th centuries BC. The city was built on the Euphrates river and divided in equal parts along its left and right banks, with steep embankments to contain the river's seasonal floods. Babylon was originally a small Akkadian town dating from the period of the Akkadian Empire c. 2300 BC.

Abba Arikha (175–247), commonly known as Rav, was a Jewish amora of the 3rd century. He was born and lived in Kafri, Sassanid Babylonia. He established at Sura the systematic study of the rabbinic traditions, which, using the Mishnah as text, led to the compilation of the Talmud. With him began the long period of ascendancy of the great academies of Babylonia, around the year 220. In the Talmud, he is frequently associated with Samuel of Nehardea, with whom he debated on many major issues.

In his service of Abba Arika he learned a lot of Halakhaic laws, which he transmitted to future generations. He stated for example that on Shabbat he would wash Abba Arika's clothes that were made of leather. From this statement, the Sages of Chazal concluded that the law of Melabain (Scouring/Laundering) on Shabbat does not apply on leather materials. [3] He also stated that when he used to wake Abba Arika from his sleep, he would wash his hands, recite Birkat HaTorah , and only then would teach the lesson set. Hence, one should make a Birkat HaTorah also on the Talmud, and not only on the Bible. [4] Later, R. Hiyya b. Ashi said, Abba Arike would wear the Tefillin , and then recite the Shema , and it is from that statement that the sages of Chazal have concluded that one should put on Tefillin before the Shema, even if it is already time for the Shema. [5]

Halakha is the collective body of Jewish religious laws derived from the written and Oral Torah. Halakha is based on biblical laws or "commandments" (mitzvot), subsequent Talmudic and rabbinic law, and the customs and traditions compiled in the many books, one of the most famous of which is the 16th-century Shulchan Aruch.

Shabbat Jewish day of rest; Jewish Sabbath

Shabbat or Shabbos, or the Sabbath is Judaism's day of rest and seventh day of the week, on which religious Jews, Samaritans and certain Christians remember the Biblical creation of the heavens and the earth in six days and the Exodus of the Hebrews, and look forward to a future Messianic Age. Shabbat observance entails refraining from work activities, often with great rigor, and engaging in restful activities to honor the day. Judaism's traditional position is that unbroken seventh-day Shabbat originated among the Jewish people, as their first and most sacred institution, though some suggest other origins. Variations upon Shabbat are widespread in Judaism and, with adaptations, throughout the Abrahamic and many other religions.

Chazal or Ḥazal, an acronym for the Hebrew "Ḥakhameinu Zikhronam Liv'rakha", refers to all Jewish sages of the Mishna, Tosefta and Talmud eras, spanning from the times of the final 300 years of the Second Temple of Jerusalem until the 6th century CE, or c. 250 BCE – c. 625 CE.

Most of R. Hiyya b. Ashi's statements are made in the name of his teacher Abba Arika, and on rare occasions in the name of Samuel of Nehardea. [6] At times his own rulings are cited as well, [7] and sometimes he disputes his teacher Abba Arika. [8]

Samuel of Nehardea or Samuel bar Abba, often simply called Samuel, was a Jewish Amora of the first generation; son of Abba bar Abba and head of the Yeshiva at Nehardea, Babylonia. He was a teacher of halakha, judge, physician, and astronomer. He was born about 165 CE at Nehardea, and died there in 254 CE. In the Talmud, Samuel is frequently associated with Abba Arika ("Rav"), with whom he debated on many major issues.

He was a colleague of Rav Huna and had debated him over rulings of their common Rabbi-teacher, Abba Arika. [9]

Rav Huna Amora/rabbi in Palestine

Rav Huna was a Jewish Talmudist who lived in Babylonia, known as an amora of the second generation and head of the Academy of Sura; he was born about 216 and died in 296-297.

Related Research Articles

Rav Assi, a Kohen, was a Jewish Amora sage of Babylon, of the first generation of the Amora era. He originated from Hutzal, that was located nearby Nehardea of Babylonia. He was a "Fellow Student" of R. Abba Arika ("Rav") and a teacher of R. Judah ben Ezekiel.

Rav Kahana (II) was a Jewish Amora sage, active in Babylon and in the Land of Israel, and of the second generation of the Amora sages era. He was a disciple of R. Abba Arika ("Rav").

Rav Kahana (III) was a Jewish Amora sage of Babylon, of the third and fourth generation of the Amora sages, and headed the Yeshiva of Pum-Nahara.

Joseph b. Hama was a Jewish Amora sage of Babylon, of the third generation of the Amora era. He was a disciple of R. Sheshet. However, The Talmud also cites statements that he delivered on the authority of Rav Nachman bar Yaakov.

Mar bar Rav Ashi (Tabyomi) was a Jewish Amora sage of Babylon, of the seventh generation of the Amora era. He was the son of Rav Ashi, headed the academy of Sura city in its suburb of Matha-Mehasia, and would sign his name as Tabyomi, which was either his first name or his nickname. He was appointed to head the academy in 455 AD, 28 years after his father died, and served in that job for 13 years, until he himself died on Yom Kippur of the year 467 AD. His father, who was his Teacher par excellence, and whom he had delivered Halakhic statements on his authority, had a life work of arranging the Babylon Talmud, a life work that was to be continued by his son.

Rav Kahana IV (Hebrew: (רב כהנא was a Jewish Amora sage of Babylon, of the fifth and sixth generation of the Amora sages. He was the cousin of R. Ashi and served as the Dean of the Pumbedita Academy Yeshiva from 395 until 412.

Hezekiah was a Jewish Amora sage of the Land of Israel of the second generation of the Amoraic era. He was the son of R. Hiyya and the teacher Rabbi of R. Yochanan bar Nafcha, and he is the same simple "Hezekiah" that is cited so many times in the Talmud.

Idi b. Abin Naggara was a Jewish Babylonian Amora sage of the fourth generation of the Amoraic era. He was the son of R. Abin Naggara, who made his living as a carpenter, and used to observe all the commandments related to lighting a candle. In that conjunction, it is said that Rav Huna was accustomed frequently to pass the door of R. Abin the carpenter and, when seeing the observance of Shabbat candles, he remarked that "Two great men will issue hence", since it is stated that "He who habitually practises [the lighting of] the lamp will possess scholarly sons", and indeed he had Idi and Hiyya b. Abin Naggara.

Hiyya b. Abin Naggara was a Jewish Babylonian Amora sage of the fourth generation of the Amoraic era. He was the son of R. Abin Naggara, whose livelihood was a carpenter, and used to observe all the commandments related to lighting a candle. In that conjunction, it is storied that Rav Huna was accustomed frequently to pass the door of R. Abin the carpenter, and when seeing the observamce of Shabbat candles he remarked that "Two great men will issue hence", since it is stated that "He who habitually practises [the lighting of] the lamp will possess scholarly sons", and indeed he had Hiyya and Idi b. Abin Naggara.

Rav Jeremiah b. Abba was a second generation Jewish Babylonian Amora sage. He was the pupil of the famous Amora R. Abba Arika. He is cited many times in the Jerusalem Talmud, where he is mentioned simply as R. Jeremiah, without his patronymic name. Some are in the opinion that he was also called R. Jeremiah Rabbah.

R. Berona was a second generation Jewish Amora sage of Babylon. His Teacher par excellence was R. Abba Arika. He also submitted statements in the name of Samuel of Nehardea. It is storied that R. Rabbi Ilai II was fond of him, and had asked Ulla when he arrives in Babylon to send his regards in the presence of all the members of the college, "for he is a great man and rejoices to perform a precept", since one day he managed to link Prayers of Redemption to the Amidah "and a smile did not leave his lips the whole day". He debated R. Judah ben Ezekiel.

R. Hiyya b. Joseph was an Amora sage of Babylon of the second generation (3rd-century) of the Amoraic era. He studied under the most prominent sages of the Amoraim, R. Abba Arika ("Rav"), and Samuel of Nehardea, and later made Aliyah to the Land of Israel and studied under R. Yochanan bar Nafcha and Shimon ben Lakish.

Rav Giddel was a second generation Amora sage of Babylon and the Land of Israel. Abba Arika ("Rav") was his Teacher par excellence. Dozens of times he delivers Abba Arika's work in the Talmud - which many of them he heard indirectly from his teacher Hiyya b. Joseph, and in rare occasions he also delivers the work of R. Ze'iri.

Safra was a prominent Babylonian Amora of the fourth generation of the amoraic era. Safra studied under R. Abba, then went abroad with two colleagues, R. Kahana and R. Huna the son of R. Ika. He debated the Halakha with Abaye and Rava, and was most probably a disciple of Rava, who would sometimes impose various tasks upon him.

R. Shezbi was a second generation Amora sage of Babylon, and a pupil of Rav Chisda. He was known to be a "Great Man" ", an erudite Torah scholar sage, and when he used to state biblical exegesis that were hard to understand, Rava would warn not underestimate his words and to carefully review them, for they were uttered by a "Great Man".

Rami b. Abba (or Rammi b. Abba II; Hebrew: (רמי בר אבא was a sixth generation Amora sage of Babylon. In the Talmud it is storied that he applied to Rav Papa and R. Huna b. Joshua with an Halakhaic question, concerning an Halachic ruling prohibiting one from pulling down a synagogue until he has built another to take its place. The question revolves about a new synagogue Rami b. Abba wanted to build to his fellow-townsmen, by taking bricks and beams from an old synagogue and use them for the new synagogue in a different location and without building a new synagogue in the old location. He was not sure whether he is allowed to pull down the old synagogue in case the whole purpose is to pull down the old synagogue in order to build a new one in a different location. Then he applied to R. Papa who forbade him, and so did R. Huna, who both were in the opinion that the Halachic ruling applies to this case as well, since they were concerned that the old synagogue will be pulled down without any new synagogue being built in its place.

Rav Mesharshiya was a fifth generation Amora sage of Babylon. His Teacher par excellence was Rava, and they are mentioned together dozens of times in the Talmud. It is possible he was also a pupil of Abaye. He was a close colleague of Rav Papa, who was also a pupil of Rava, and he even sent his son to study under Rav Papa. R. Joseph the son of R. Ila'i was also among his colleagues. His father-in-law is reminded on his name as R. Kahana the father-in-law of R. Mesharshya. Three of his sons were Amora sages, and studied at Rav Ashi's Beth midrash. Their name: Raba, R. Sama, and R. Isaac who was an honorable and dignified man. The Talmud states that Rav Mesharshiya himself encouraged them to learn in this Beth midrash.

Judah b. Meremar was a seventh generation Amora sage of Babylon, son of Maremar, dean of the Sura Yeshiva Academy. His rulings are mentioned in the Talmud, and so are his Halakhic habits, one of them concerning the law of "At his day thou shalt give him his hire", in which he tells his assistant to hire a laborer to work for him, and to commit that the landlord - he himself, Judah b. Meremar - would pay him. Since he feared he might violate the law of "At his day thou shalt give him his hire", it was a way for him not to hire the laborer, so he would not be bound to this commandment.

Nehardea Academy in Al Anbar, Iraq

Nehardea Academy was one of the major rabbinical academies in Babylon, active intermittently from the early Amoraim period and until the end of the Geonim period. It was established by the Amora Samuel of Nehardea, one of the great sages of Babylon.

References

  1. ↑ Tannaim and Amoraim, jewishencyclopedia.com; List (Ḥiyya b. Ashi (B; 2)
  2. ↑ Rav Hiyya b. Ashi | רב הייא בר אשי, sages of the talmud | חכמי התלמוד
  3. ↑ Babylonian Talmud, Tractate Zebahim, 94a
  4. ↑ Babylonian Talmud, Tractate Berakhot, 11b
  5. ↑ Babylonian Talmud, Tractate Berakhot, 14b
  6. ↑ Babylonian Talmud, Tractate Hullin, 127b
  7. ↑ i.e. Babylonian Talmud, Tractate Berakhot, 39a
  8. ↑ Babylonian Talmud, Tractate Hullin, 51b
  9. ↑ Babylonian Talmud, Tractate Hullin, 111b



This page is based on this Wikipedia article
Text is available under the CC BY-SA 4.0 license; additional terms may apply.
Images, videos and audio are available under their respective licenses.