Abbahu
Template:Short description Template:Infobox person Template:Eras of the Halakha Rabbi Abbahu (Template:Langx) was a Jew and Talmudist of the Talmudic Academies in Syria Palaestina from about 279 to 320 CE and is counted a member of the third generation of Amoraim. He is sometimes cited as Rabbi Abbahu of Kisrin (Caesarea Maritima).
Biography
His rabbinical education was acquired mainly at Tiberias in the academy presided over by Johanan bar Nappaha, with whom his relationship was almost that of a son.<ref>Jerusalem Talmud, Berakhot 2:1, page 4b in Daniel Bomberg's Venice edition, (ירושלמי דפוס ויניציאה (בומבירגי), ברכות דף ד טור ב Template:Webarchive ), 12b in current editions (ירושלמי ברכות דף יב ב); Gittin 44b (גיטין מד ב), Bava Batra 39a (בבא בתרא לט א).</ref> He frequently made pilgrimages to Tiberias even after he had become well known as rector of the Caesarean academy.<ref>Yerushalmi Shabbat 8:1, page 11a in Bomberg's Venice edition (ירושלמי דפוס ויניציאה (בומבירגי), שבת דף יא טור א Template:Webarchive), 54b in current editions (ירושלמי שבת דף נד ב); Yerushalmi Pesahim 10:1, page 37c in Bomberg's Venice edition (ירושלמי דפוס ויניציאה (בומבירגי), פסחים דף לז טור ג Template:Webarchive).</ref>
Abbahu was an authority on weights and measures.<ref>Yerushalmi Terumot 5:3 page 43c in Bomberg's Venice edition (ירושלמי דפוס ויניציאה (בומבירגי), תרומות דף מג טור ג) Template:Webarchive; 5:1 in current editions</ref> He encouraged the study of Koine Greek by Jews.<ref name="EB1911">{{#if: |
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}}{{#ifeq: ||}}</ref> He learned Greek to become useful to his people, then under the Roman proconsuls, that language having become, to a considerable extent, the rival of Hebrew even in prayer.<ref>Yerushalmi Sotah chapter 7, 21b</ref> In spite of the bitter protests of Shimon bar Abba, he also taught his daughters Greek.<ref>Yerushalmi Shabbat chapter 6, 7d; Yerushalmi Sotah chapter 9, 24c; Sanhedrin 14a</ref> Ecclesiastes Rabbah 7:18 says: "'It is good that you grasp this,' this is Bible, 'and from that, too, do not withdraw your hand,' this is Mishna; 'for one who fears God will fulfill them all,' like Rabbi Abbahu of Caesarea."<ref>Template:Cite web</ref>
Rector in Caesarea
Being wise, handsome, and wealthy,<ref>Bava Metzia 84a; Jerusalem Talmud, Bava Metzia 4, 9d</ref> Abbahu became not only popular with his coreligionists, but also influential with the proconsular government.<ref>Hagigah 14a; Ketubot 17a</ref> On one occasion, when his senior colleagues, Hiyya bar Abba, Rabbi Ammi, and Rabbi Assi, had punished a certain woman, and feared the wrath of the proconsul, Abbahu was deputed to intercede for them. He had, however, anticipated the rabbis' request, and wrote to them that he had appeased the informers but not the accuser. The witty enigmatic letter describing this incident, preserved in the Jerusalem Talmud,<ref>Jerusalem Talmud, Megillah 3, 74a</ref> is in Hebrew. It even includes Hebrew translations of Greek proper names to avoid the danger of possible exposure should the letter have fallen into the hands of enemies and informers.<ref>Compare Eruvin 53b</ref>
After semikha, he declined a teacher's position, recommending Abba of Acre for the position, as he considered himself less worthy than Abba of Acre.<ref>Sotah 40a</ref> He thereby illustrated his doctrine that it is a divine virtue to sympathise with a friend in his troubles as well as to partake of his joys.<ref>Tan., Vayeshev, ed. Buber, 16</ref> Later he assumed the office of rector in Caesarea, the former seat of the early amora Hoshaiah Rabbah. He established himself at the "Insurrectionary Synagogue" (Template:Langx<ref>Jerusalem Talmud, Nazir 7, 56a; Jerusalem Talmud, Sanhedrin 1, 18a; compare Josephus, B. J. ii. 14, § 5; Jastrow, Dict. p. 838</ref> from which some of the most prominent teachers of the next generation issued. In Caesarea. he originated several ritual rules,<ref>Jerusalem Talmud, Demai 2, 23a, R.H. 34a</ref> one of which (regulating the sounding of the shofar) has since been universally adopted, and is referred to by rishonim as "the Enactment of R. Abbahu".<ref>"Takkanat R. Abbahu"; compare Machzor Vitry, Berlin, 1893, p. 355</ref>
He did not confine his activity to Caesarea, but also visited and taught in many other Jewish towns.<ref>Jerusalem Talmud, Berakhot 8, 12a; Jerusalem Talmud, Shabbat 3, 5c</ref> On these journeys, Abbahu gathered so many halakhot that scholars turned to him for information on mooted questions.<ref>Jerusalem Talmud, Shabbat 8, 11a; Jerusalem Talmud, Yevamot 1, 2d</ref> In the course of these travels he made a point of complying with all local enactments, even where such compliance laid him open to the charge of inconsistency.<ref>Jerusalem Talmud, Berakhot 8, 12a; Jerusalem Talmud, Beitzah 1, 60d</ref> On the other hand, where circumstances required it, he did not spare even the noble classes.<ref>Jerusalem Talmud, Avodah Zarah 1, 39b</ref> Where the rigorous exposition of laws created hardship for the am ha'aretz, he did not scruple to modify the decisions of his colleagues for the benefit of the community.<ref>Shabbat 134b; Jerusalem Talmud, Shabbat 17, 16b; Jerusalem Talmud, Mo'ed Katan 1, 80b</ref>
Abbahu was reportedly strict regarding halakha. According to Hullin 61.7He ordered some Samaritan wine, but subsequently heard that the Samaritans no longer strictly observed the dietary laws. With the assistance of his colleagues (Hiyya bar Abba, Rabbi Ammi, and Rabbi Assi), he investigated the report and, ascertaining it to be well-founded, ruled the Samaritans to be equivalent to Gentiles for all ritual purposes.<ref>Template:Cite web</ref>
Abbahu and Hiyya bar Abba
Abbahu's chief characteristic seems to have been modesty. While lecturing in different towns, he met Hiyya bar Abba, who was lecturing on intricate halakhic themes. As Abbahu delivered popular sermons, the people naturally crowded to hear him and deserted the halakhist. At this apparent slight, Hiyya displayed chagrin, and Abbahu hastened to comfort him by comparing himself to the peddler of glittering fineries that always attracted the eyes of the masses. He said to Hiyya that his teachings were like jewels and Abbahu was a common peddlar in comparison; that more people bought the cheap everyday items was no sign of honor.<ref>Sotah 40a</ref> His principle of life he expressed in the maxim, "A person should always be among those who are pursued and not among the pursuers. One can prove that this is so, as none among birds are pursued more than doves and pigeons, as all predators hunt them, and from all birds the verse deemed them fit to be sacrificed on the altar."<ref>Bava Kamma 93a</ref>
Later years
Abbahu had two sons, Zeira and Hanina. Some writers ascribe to him a third son, Abimi.<ref>Bacher, Agada der Babylonischen Amoräer</ref> Abbahu sent Hanina to the academy at Tiberias, where he had studied, but the youth occupied himself with the burial of the dead, and on hearing of this, the father sent him a reproachful message in this laconic style: "Is it because there are no graves in Caesarea that I have sent you off to Tiberias? Study must precede practice".<ref>Jerusalem Talmud, Pesahim 3, 30b</ref>
Abbahu left behind him several disciples, the most prominent among whom were the leaders of the fourth amoraic generation, Rabbi Jonah and Jose ben Halafta. The mourning was so great that it was said, "When Rabbi Abbahu passed away, the pillars of Caesarea, his city, ran with water as if they were shedding tears over him.".<ref>Mo'ed Katan 25b; Jerusalem Talmud, Avodah Zarah 3, 42c</ref>
Against the Christians
Abbahu, although eminent as a halakhist, was more distinguished as an aggadist and controversialist. He had many interesting disputes with the Christians of his day.<ref>Shabbat 152b; Sanhedrin 39a; Avodah Zarah 4a</ref> Sometimes these disputes were of a humorous nature. Template:Quote These controversies, although forced on him, provoked resentment, and it was even related that his physician, Jacob the Heretic, was slowly poisoning him, but Rabbi Ammi and Rabbi Assi discovered the crime in time.<ref>Avodah Zarah 28a</ref>
Template:Quote Template:Quote Abbahu made a notable exception about the Tosefta's statement books are not to be saved from a fire on Shabbat from a place of heathen worship, saying that he did not know the answer.<ref>Shabbat 116a שבת קטז א and Rashi's commentary (in Hebrew/Aramaic)</ref> Regarding the line "Blessed be the Name of His glorious Kingdom" recited after the Shema, Abbahu says that in Palestine, where the Christians look for points of controversy, the words should be recited aloud lest the Jews be accused of silently tampering with the unity of God, whereas in the Iraqi city of Nehardea, where there are no Christians, the words are recited with a low voice.<ref>Pesachim 56a, פסחים נו א and Rashi's commentary (in Hebrew/Aramaic)</ref>
Preaching directly against the Christian dogma, Abbahu says: "A king of flesh and blood may have a father, a brother, or a son to share in or dispute his sovereignty, but the Lord says, 'I am the Lord your God! I am the first - that is, I have no father; and I am the last - that is, I have no brother; and besides me there is no God - that is, I have no son'".<ref>Isaiah 44:6; Exodus Rabbah 29</ref> His comment on Numbers 23:19 has a still more polemical tone:<ref name="Jewish">Template:Jewish Encyclopedia</ref> "God is not a man that he should lie; neither the son of man, that he should repent; if a man says: 'I am God,' he is a liar; if he says: 'I am a son of man,' he will have cause to regret it; and if he says, 'I will go up to heaven,' he has said [something] but will not keep his word".<ref>Yerushalmi Ta'anit 2:1, end, page 65b in Bomberg's Venice edition;ירושלמי דפוס ויניציאה (בומבירגי), תעניות דף סה טור ב Template:Webarchive (in Hebrew/Aramaic); 9a in current editions ירושלמי תענית דף ט א (in Hebrew/Aramaic)</ref>
Some of his controversies on Christian theological subjects, as on Adam,<ref>Yalkut Shimoni, Genesis 47</ref> on Enoch,<ref>Genesis Rabbah 25</ref> and on the resurrection,<ref>Shabbat 152b</ref> are less clear and direct.<ref>See Bacher, Agada der Pal. Amor. ii. 97, 115-118</ref>
Other Abbahus
There are several other Abbahus mentioned in the Talmudim and Midrashim, prominent among whom is Abbahu (Abuha, Aibut) b. Ihi (Ittai), a Babylonian halakhist, contemporary of Samuel and Anan,<ref>Eruvin 74a</ref> and brother of Minyamin (Benjamin) bar Ihi. While this Abbahu repeatedly applied to Samuel for information, Samuel in return learned many halakhot from him.<ref>Nazir 24b; Bava Metzia 14a; 75a</ref>
References
Template:Reflist Template:Jewish Encyclopedia It has the following bibliography:
- Grätz, Gesch. d. Juden, 2d ed., iv. 304, 307–317;
- Isaak Markus Jost: Geschichte des Judenthums und seiner Sekten, Leipzig, Dörffling und Franke, 1857, ii.161-164;
- Frankel, Mebo, pp. 58a-60;
- Weiss, Dor, iii. 103–105;
- Bacher, Ag. Pal. Amor. ii. 88–142.