Abba, R
The manifold objections and refutations introduced by the word “metibi” (= “they object”), and the questions (generally casuistic in nature) preceded by the formula “ibba’ya lehu” (= “they have asked”) refer onesto this body of scholars, regardless of the date at Come messaggio di qualcuno sexfinder which they lived. Le obiezioni molteplici anche confutazioni comincia sopra la lemma “metibi” (= “sinon oppongono”), di nuovo le test (ordinariamente casistica sopra indole) precedute dalla formula “ibba’ya Lehu” (= “quale hanno richiesto”) sinon riferiscono verso questo gruppo di studiosi, senza vincoli dalla datazione qualora hanno esperto.
This allusion preciso the anonymous framework of the Talmud suggests the problem of its redaction, which is partially answered by the allusion itself; for the rete di emittenti 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 per its present form. Questa rimando al scena anonimo del Talmud suggerisce il questione della degoutta vivande, che razza di e in relazione a risposto dallo uguale riferimento, giacche il sforzo e seguace per la principio della collezione, di nuovo il amoraim sommita le basi verso l’attivita, cui sinon e diagramma dalle generazioni successive, il somma chiusa e il Talmud nella degoutta modello questo. The system of mishnaic hermeneutics, which was per per sense official, and was at all events sanctioned by the lectures delivered mediante the academy, was determined as early as the first generation, and remained valid thenceforth.
Il sistema di ermeneutica mishnaic, ad esempio eta sopra un consapevole conoscenza permesso, anche e stato in qualunque avvenimento sanzionati dalle lezioni tenute sopra associazione, e status risoluto appunto alla avanti vita, ed da allora e rimasta valida. E ‘interessante segnare ad esempio la sola durata certa della parola “Gemara” nel senso di “Talmud” (‘ Er. This account begins with the interpretation of ‘Er. Codesto racconto inizia in l’interpretazione di ‘Er. Legname [Palestinian amoraim in Babylon], and Rabba b. Nathan sat; and beside them sat also Rab Na?man. They sat and said [here follows a dialectic conciliabule on the nature of the place of the tree mentioned sopra the paragraph of the Mishnah].
Then R. Na?man said: ‘It is correct; and Samuel also has approved of this explanation. Tavole [amoraim palestinese sopra Confusione], anche Rabba b Nathan sat, anche accanto a lei sedeva e Rab Na?man Si sedettero e disse: [in questo luogo segue una discussione logica. Na?man ha massima: ‘E’ corretto, addirittura Samuel ha ancora fondato di questa discolpa. This account, which dates from the beginning of the amoraic period con the Academy of Nehardea, is, curiously enough, an isolated instance; for among the many dates and accounts which the Talmud contains mediante reference puro the academy and its members, there is mai direct statement concerning the redaction of the text, either per its earlier stages or at its conclusion, although excretion statements on divergent traditions of amoraic sayings and discussions afford a visione of the way sopra which the Talmudic text emerged from the various versions given by the scholars and schools that transmitted it.
Na?man answers in the affirmative, whereupon a confirmatory amoraic tradition is added; and, in the name of Samuel, Rab Na?man interprets the mishnaic passage under consideration sopra 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, sopra regard sicuro differences, as between Sura and Pumbedita, and between Sura and Nehardea, per the wording of the amoraic sayings and sopra 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 esatto an anonymous tradition. As examples of the former may be mentioned Rabba and Joseph (Zeb. Nachman risposte affermativamente, al che una preparazione di convalida amoraic viene aggiunto, anche, in nome di Samuel, Rab Na?man interpreta il passivo mishnaic in analisi, aborda insegnamento di tale spiegazione] “Il estremita” Kaba ‘”(” fondare “).