Last week, we encountered hafka’at kiddushin, abrogation of betrothal, as proposed by Rav Ashi, a sixth-generation Amora and redactor of the Talmud. Let’s consider how
In Yevamot 110a, the Gemara discussed one of the small set of incidents in which Rav Ashi declares אַפְקְעִינְהוּ רַבָּנַן לְקִידּוּשֵׁי מִינֵּיהּ, that even though
In Yevamot 104a, both Rabbi bar Chiyya of Ctesiphon (the capital city of the Sassanian dynasty, on the Tigris River, near Mechoza) in Shmuel’s time,
In Yevamot 96b, Rabbi Yochanan (a second-generation Amora from Teveriah) is furious with his student, Rabbi Eleazar ben Pedat (a second-generation Amora from Teveriah), who
A Baker’s Dozen Occurrences Who is Kedi? This sage is offered as an alternate attribution in several sugyot, such as Yevamot 90a: וְאָמַר רָבָא וְאָמְרִי
Rabbi Akiva (ben Yosef) and Rabbi Yishmael (ben Elisha), two fourth-generation Amoraim, famously have different approaches to Biblical interpretation. While both developed hermeneutical rules—e.g., Rabbi
Rav Sheshet was exceptional. A prominent third-generation Babylonian Amora, his expertise in Mishnah and braytot was so great that, when they met, Rav Chisda’s lips
In Yevamot 54b we encounter a statement by either R. Yona or Rav Huna, son of Rav Yehoshua. This week I won’t discuss content, or
