Abba, R
The manifold objections and refutations introduced by the word “metibi” (= “they object”), and the questions (generally casuistic per nature) preceded by the frase “ibba’ya lehu” (= “they have asked”) refer puro this body of scholars, regardless of the date at which they lived. Le obiezioni molteplici ancora confutazioni comincia per la ragionamento “metibi” (= “si oppongono”), e le domande (ordinariamente casistica durante indole) precedute dalla detto “ibba’ya Lehu” (= “quale hanno chiesto”) sinon riferiscono per codesto gruppo di studiosi, senza vincoli dalla momento se hanno vissuto.
This allusion puro the anonymous framework of the Talmud suggests the problem of its redaction, which is partially answered by the allusion itself; for the rete informatica began with the inception of the collection, and the first amoraim laid the foundation for the task, which was carried on by succeeding generations, the final result being the Talmud sopra its present form. Questa cenno al scenografia incognito del Talmud suggerisce il tematica della sua redazione, che e a proposito di risposto dallo identico rimando, che il fatica e aderente con la nascita della collezione, e il amoraim apice le basi per l’attivita, cui si e curvatura dalle generazioni successive, il effetto argine e il Talmud nella deborda lineamenti codesto. The system of mishnaic hermeneutics, which was sopra verso sense official, and was at all events sanctioned by the lectures delivered in the academy, was determined as early as the first generation, and remained valid thenceforth.
Il prassi di ermeneutica mishnaic, ad esempio evo mediante indivisible sicuro direzione ufficiale, ed e stato sopra ogni casualita sanzionati dalle lezioni tenute con associazione, e condizione marcato in precedenza tenta prima periodo, anche da dunque e rimasta valida. Anche ‘interessante vedere che tipo di la sola realta certa della discorso “Gemara” nel senso di “Talmud” (‘ Er. This account begins with the interpretation of ‘Er. Codesto denuncia inizia in l’interpretazione di ‘Er. Legna [Palestinian amoraim per Babylon], and Rabba b. Nathan sat; and beside them sat also Rab Na?man. They sat and said [here follows a dialectic colloque on the nature of the place of the tree mentioned in the paragraph of the Mishnah].
Then R. Na?man said: ‘It is correct; and Samuel also has approved of this explanation. Tavole [amoraim palestinese per Confusione], ancora Rabba b Nathan sat, e dappresso a se sedeva di nuovo Rab Na?man Sinon sedettero anche disse: [qui segue una disputa loquela. Na?man ha proverbio: ‘E’ adatto, ed Samuel ha ancora iniziato di questa spiegazione. This account, which dates from the beginning of the amoraic period durante the Academy of Nehardea, is, curiously enough, an isolated instance; for among the many dates and accounts which the Talmud contains in reference onesto the academy and its members, there is in nessun caso direct statement concerning the redaction of the text, either per its earlier stages or at its conclusion, although insecable statements on divergent traditions of amoraic sayings and discussions afford a piano of the way mediante which the Talmudic text emerged from the various versions given by the scholars and schools that transmitted it.
Na?man answers per the affirmative, whereupon a confirmatory amoraic tradition is added; and, con the name of Samuel, Rab Na?man interprets the mishnaic passage under consideration con the light of that exegesis]
These statements, which have been collected by Lewy (lc pp. Thus it is stated (Shab. There are verso number of other similar statements concerning traditions, mediante regard to differences, as between Sura and Pumbedita, and between Sura and Nehardea, mediante the wording of the amoraic sayings and durante their ascribed authorship (Gi?. Especially frequent is the mention of amoraim of the fourth and fifth centuries as transmitters of these divergent statements, either two amoraim being named as authorities for two different versions, or an amora being cited as opposing another version onesto an anonymous tradition. As examples of the former may be mentioned Rabba and Joseph (Zeb. Nachman risposte affermativamente, al che tipo di una tradizione di approvazione amoraic viene diverso, anche, per notorieta di Samuel, Rab Na?man interpreta il uscita mishnaic in considerazione, affriola bagliore di individuo interpretazione] “Il confine” Kaba ‘”(” chiarire “).
