The Gemara often gives a name with no father's name: "Rabbi Elazar said." More than one
sage had that name. Type the name the way it is printed and see who it usually means,
who says so, and who else it could be.
45 names and phrases
How to read this. Where the Gemara or a classical commentator states the
rule, the source is shown. Where we could not find the rule stated in a source we could
open, it is marked "Accepted convention": it is how the name is usually read, and we
do not show a source for it. These are general rules. A particular passage can be an
exception, and the commentators on that page are the guide.
רבי אלעזרRabbi Elazar
in the Mishnah or a baraita
Rabbi Elazar ben Shamua
a Tanna (a sage of the Mishnah), one of Rabbi Akiva's later students
A classical commentator says
A baraita is a teaching from the time of the Mishnah that was left out of the Mishnah. In Shabbat, the Gemara has one Rabbi Elazar say that a teaching follows the view of "Rabbi Elazar". Rashi, the main commentary on the Gemara, says the second one is Rabbi Elazar ben Shamua, and that he is the plain Rabbi Elazar of the Mishnah and the baraita.
הוא ר' אלעזר בן שמוע סתם ר' אלעזר של משנה וברייתא
"This is Rabbi Elazar ben Shamua, the plain Rabbi Elazar of the Mishnah and the baraita."
On the same line in Shabbat, Rashi says that the Rabbi Elazar who is speaking, the one who makes this statement, is Rabbi Elazar ben Pedat, who is an Amora.
הוא ר' אלעזר בן פדת דהוא אמורא
"This is Rabbi Elazar ben Pedat, who is an Amora."
Rabbi Elazar ben Pedat speaking about Rabbi Elazar ben Shamua
the Amora first, the Tanna second
A classical commentator says
In Gittin 31b the Gemara says: "Rabbi Elazar said: his colleagues disagree with Rabbi Elazar." Rashi gives the same key in one short line. The first is Rabbi Elazar ben Pedat of the Gemara. The second is Rabbi Elazar ben Shamua of the Mishnah and the baraita. (The printed Rashi places this line at the end of the comment before it.)
ר"א בן פדת דגמרא ור"א בן שמוע דמתניתין וברייתא
"Rabbi Elazar ben Pedat of the Gemara, and Rabbi Elazar ben Shamua of the Mishnah and the baraita."
Here the plain name means someone else. The Mishnah in Avot lists the five students of Rabban Yochanan ben Zakkai by full name, and then gives their answers by short name. "Rabbi Elazar says: a good heart." Their teacher answers that he prefers the words of Elazar ben Arach. So the rule that a plain Rabbi Elazar in the Mishnah is ben Shamua has at least this exception.
Rabbi Elazar ben Azarya. a Tanna of Yavneh; the text gives his father's name
Rabbi Elazar son of Rabbi Shimon. a Tanna, the son of Rabbi Shimon ben Yochai
Rabbi Elazar ben Tzadok. a Tanna; the text gives his father's name
Rabbi Elazar HaModai. a Tanna, from the town of Modiin
Rabbi Elazar HaKappar. a Tanna; written with this second name
Watch out. Elazar (אלעזר) and Eliezer (אליעזר) are one letter apart, and printed texts and handwritten copies do not always agree on which one a line has. Check the Hebrew spelling first.
רבי אליעזרRabbi Eliezer
in the Mishnah or a baraita
Rabbi Eliezer ben Hyrkanos
a Tanna (a sage of the Mishnah), a student of Rabban Yochanan ben Zakkai, who taught in Lod
Accepted convention
A plain "Rabbi Eliezer" in the Mishnah is taken to be Rabbi Eliezer ben Hyrkanos. This is the accepted convention. We have not found where it is first stated.
in the Mishnah in Avot, chapter 2
Rabbi Eliezer ben Hyrkanos
the first of the five students in the list
The Mishnah says
In this Mishnah the short name clearly means him. It lists the five students of Rabban Yochanan ben Zakkai by full name, starting with Rabbi Eliezer ben Hyrkanos and Rabbi Yehoshua ben Chananya. Then it gives their answers to their teacher by short name: "Rabbi Eliezer says", "Rabbi Yehoshua says". This shows the usage in one place. It is not a stated rule for every Mishnah.
Rabbi Eliezer ben Yaakov. a Tanna; the text gives his father's name
Rabbi Eliezer son of Rabbi Yose HaGelili. a later Tanna; the text gives his father's name
Watch out. Eliezer (אליעזר) and Elazar (אלעזר) are one letter apart, and the short form ר״א can stand for either. Check the Hebrew spelling first.
רבי שמעוןRabbi Shimon
in the Mishnah or a baraita
Rabbi Shimon ben Yochai
a Tanna (a sage of the Mishnah), a student of Rabbi Akiva; also written Rabbi Shimon bar Yochai
A classical commentator says
A Mishnah in Shevuot quotes a sage who taught something "in his name", meaning in the name of Rabbi Shimon. Rashi, the main commentary on the Gemara, explains there that a plain Rabbi Shimon is Rabbi Shimon ben Yochai.
וסתם ר"ש הוא ר"ש בן יוחאי
"And a plain Rabbi Shimon is Rabbi Shimon ben Yochai."
the same passage uses the short name and then the full name
The Gemara says
The Gemara in Shabbat tells that Rabbi Yehuda, Rabbi Yose and Rabbi Shimon were sitting together. A few words later, when the third man answers, the Gemara calls him Rabbi Shimon ben Yochai.
Here the plain name means someone else. The Mishnah in Avot lists the five students of Rabban Yochanan ben Zakkai by full name. One of them is Rabbi Shimon ben Netanel. The next Mishnah gives the answers of the same five by short name, and one of them is "Rabbi Shimon says".
the Sifrei is a collection of teachings from the time of the Mishnah on the books of Bamidbar and Devarim
The Gemara says
In the Gemara in Sanhedrin, Rabbi Yochanan says whose view stands behind a teaching that has no name on it. An unnamed teaching in the Sifrei is Rabbi Shimon. He adds that all of these follow the approach of Rabbi Akiva.
Rabban Shimon ben Gamliel. a Nasi (head of the Sages); written with the title Rabban and his father's name
Rabbi Shimon ben Elazar. a Tanna; the text gives his father's name
Rabbi Shimon ben Menasya. a Tanna; the text gives his father's name
Rabbi Shimon ben Lakish (Reish Lakish). an Amora (a sage of the Gemara) in Eretz Yisrael, the partner of Rabbi Yochanan
Rabbi Shimon ben Pazi. an Amora in Eretz Yisrael; the text gives his father's name
Shimon ben Azzai and Shimon ben Zoma. Tannaim written without the title Rabbi, often just Ben Azzai and Ben Zoma
רבי יהודהRabbi Yehuda
in the Mishnah or a baraita
Rabbi Yehuda bar Ilai
a Tanna (a sage of the Mishnah), a student of Rabbi Akiva
Accepted convention
A plain "Rabbi Yehuda" in the Mishnah is taken to be Rabbi Yehuda bar Ilai. This is the accepted convention. We have not found where it is first stated.
in the story in Shabbat 33b
Rabbi Yehuda son of Rabbi Ilai
the same passage uses the short name and then the full name
The Gemara says
The Gemara in Shabbat brings a teaching about the Sages who came to the vineyard in Yavneh. It says Rabbi Yehuda was there, with no father's name. A question was asked, and the passage then gives him his full name: Rabbi Yehuda son of Rabbi Ilai answered. This shows the usage in one place. It is not a stated rule for every Mishnah.
the Sifra is a collection of teachings from the time of the Mishnah on the book of Vayikra
The Gemara says
In the Gemara in Sanhedrin, Rabbi Yochanan says whose view stands behind a teaching that has no name on it. An unnamed teaching in the Sifra is Rabbi Yehuda.
Rabbi Yehuda HaNasi. the Nasi who is usually called just "Rabbi"
Rav Yehuda. an Amora (a sage of the Gemara) in Bavel, with the title Rav and not Rabbi; he headed the yeshiva in Pumbedita
Rabbi Yehuda ben Beteira. a Tanna; the text gives his father's name
Rabbi Yehuda ben Bava. a Tanna; the text gives his father's name
Rabbi Yehuda Nesia. a Nasi, the grandson of Rabbi Yehuda HaNasi
Watch out. Rabbi Yehuda is a Tanna and Rav Yehuda is an Amora. The short form ר״י can also stand for Rabbi Yochanan, Rabbi Yose and others.
רבי יוסיRabbi Yose
in the Mishnah or a baraita
Rabbi Yose ben Chalafta
a Tanna (a sage of the Mishnah), a student of Rabbi Akiva, who taught in Tzippori
Accepted convention
A plain "Rabbi Yose" in the Mishnah is taken to be Rabbi Yose ben Chalafta. This is the accepted convention. We have not found where it is first stated.
in a story in Shabbat 115a
Rabbi Yose, the son of Chalafta
he calls Chalafta "Abba"
The Gemara says
In the Gemara in Shabbat, a plain "Rabbi Yose" tells a story that opens: "It happened that Abba Chalafta went to Rabban Gamliel." "Abba" means "father". The next item gives Rashi's explanation of these words.
Here the plain name means someone else. The Mishnah in Avot lists the five students of Rabban Yochanan ben Zakkai by full name. One of them is Rabbi Yose HaKohen. The next Mishnah gives the answers of the same five by short name, and one of them is "Rabbi Yose says".
an Amora is a sage of the Gemara; he is often named together with Rabbi Yona
Accepted convention
The Yerushalmi is the Gemara that was put together in Eretz Yisrael. When it quotes a plain "Rabbi Yose" as an Amora, often next to Rabbi Yona, this is taken to be a later Rabbi Yose and not Rabbi Yose ben Chalafta. This is the accepted convention. We have not found where it is first stated, and we did not open a source for his father's name.
Others with this name
Rabbi Yose HaGelili. a Tanna from the Galil, of the generation of Rabbi Akiva
Rabbi Yose son of Rabbi Yehuda. a Tanna, the son of Rabbi Yehuda bar Ilai
Rabbi Yose ben Kisma. a Tanna; the text gives his father's name
Rabbi Yose bar Chanina. an Amora in Eretz Yisrael; the text gives his father's name
Yose ben Yoezer and Yose ben Yochanan. the first of the Pairs, long before the Mishnah; written without a title
Watch out. In the Mishnah, Rabbi Yose is a Tanna. Rav Yosef is an Amora in Bavel. The names look alike in English and are different in Hebrew (יוסי and יוסף).
רבי יהושעRabbi Yehoshua
in the Mishnah or a baraita
Rabbi Yehoshua ben Chananya
a Tanna (a sage of the Mishnah), a student of Rabban Yochanan ben Zakkai; he is usually the one who disagrees with Rabbi Eliezer
Accepted convention
A plain "Rabbi Yehoshua" in the Mishnah is taken to be Rabbi Yehoshua ben Chananya. This is the accepted convention. We have not found where it is first stated.
in the Mishnah in Avot, chapter 2
Rabbi Yehoshua ben Chananya
the second of the five students in the list
The Mishnah says
In this Mishnah the short name clearly means him. It lists the five students of Rabban Yochanan ben Zakkai by full name, and the second is Rabbi Yehoshua ben Chananya. Then it gives their answers to their teacher by short name: "Rabbi Eliezer says", "Rabbi Yehoshua says". This shows the usage in one place. It is not a stated rule for every Mishnah.
Rabbi Yehoshua ben Levi. an Amora (a sage of the Gemara) in Eretz Yisrael; the text gives his father's name
Rabbi Yehoshua ben Korcha. a Tanna; the text gives his second name
Yehoshua ben Perachya. one of the Pairs, long before the Mishnah; written without a title
Rav Huna son of Rav Yehoshua. an Amora in Bavel whose father's name is Yehoshua; not a Rabbi Yehoshua himself
רבן גמליאלRabban Gamliel
in the Mishnah or a baraita, with no second name
Rabban Gamliel of Yavneh
a Nasi (head of the Sages) in Yavneh after the Second Temple was destroyed; the grandson of Rabban Gamliel the Elder
Accepted convention
At least three heads of the Sages in the Mishnah and Gemara had this name. A plain "Rabban Gamliel" is usually taken to be the second of them, Rabban Gamliel of Yavneh. This is the accepted convention. We have not found where it is first stated. The items below show where a source does tell them apart.
in a list of sages and their towns
Rabban Gamliel of Yavneh
The Gemara says
A baraita is a teaching from the time of the Mishnah that was left out of the Mishnah. A baraita in Sanhedrin lists great sages and the towns where they taught. It says: follow Rabban Gamliel to Yavneh.
אַחַר רַבָּן גַּמְלִיאֵל לְיַבְנֶה
"After Rabban Gamliel, to Yavneh."
Speaking: A baraita (it opens "our Rabbis taught")
two of them: Rabban Gamliel the Elder, and his grandson
the grandfather lived while the Temple stood
The Gemara says
Rabbi Yose tells that Abba Chalafta visited Rabban Gamliel in Teveria. Chalafta said to him: "I remember Rabban Gamliel, your father's father, standing on a step on the Temple Mount." So this one story has two men called Rabban Gamliel, a grandfather and his grandson.
Rabban Gamliel the Elder, and Rabban Gamliel of Chalafta's generation
A classical commentator says
Rashi, the main commentary on the Gemara, names the two. The grandfather is Rabban Gamliel the Elder. The Rabban Gamliel who lived in Chalafta's generation is the grandfather of Rabbeinu HaKadosh, which is a name for Rabbi Yehuda HaNasi.
הוא רבן גמליאל הזקן ורבן גמליאל שהיה בדורו של חלפתא הוא אבי אביו של רבינו הקדוש
"He is Rabban Gamliel the Elder. And the Rabban Gamliel who was in Chalafta's generation is the father's father of Rabbeinu HaKadosh."
Gamliel, the third name in the list (the next item gives Rashi's identification)
a Nasi while the Second Temple stood
The Gemara says
A baraita in Shabbat lists four men who held the office of Nasi for a hundred years while the Temple stood: Hillel and Shimon, Gamliel and Shimon. The baraita writes only "Gamliel". The next item gives Rashi's identification.
Rabban Gamliel the son of Rabbi Yehuda HaNasi, according to Rashi
the commentators disagree about this passage
A classical commentator says
The Gemara in Chullin reports a ruling of "Rabban Gamliel and his court". Rashi says this is Rabban Gamliel the son of Rabbi Yehuda HaNasi, who was one of the later sages.
בנו של ר' יהודה הנשיא שהיה מן האחרונים
"The son of Rabbi Yehuda HaNasi, who was one of the later ones."
Tosafot asks whether it is Rabban Gamliel of Yavneh
A classical commentator says
Tosafot, the commentary printed on the page across from Rashi, quotes Rashi and questions him. If the Gemara meant the son of Rabbi Yehuda HaNasi, it should have said so in full, the way the Mishnah in Avot does. Before that question, Tosafot notes that the next lines of the Gemara give Rashi some support. Tosafot then tries the other reading, that this is Rabban Gamliel of Yavneh, says it fits well, raises a difficulty with it, and ends with an answer to that difficulty.
ומיהו קשה דא"כ הויא ליה לפרושי בהדיא ר"ג בנו של ר"י הנשיא
"But this is difficult: if so, it should have said explicitly "Rabban Gamliel the son of Rabbi Yehuda HaNasi"."
Rabban Shimon ben Gamliel. a different person; Gamliel is his father's name
Watch out. At least three heads of the Sages are called Rabban Gamliel in the Mishnah and Gemara: a grandfather, his grandson, and a later descendant. The text usually does not say which one it means.
רבן שמעון בן גמליאלRabban Shimon ben Gamliel
in the Mishnah or a baraita
Rabban Shimon ben Gamliel, the father of Rabbi Yehuda HaNasi
a Nasi (head of the Sages) in the generation of Rabbi Meir; the son of Rabban Gamliel of Yavneh
Accepted convention
Two heads of the Sages had this name, a grandfather and his grandson. Most laws taught in this name in the Mishnah are taken to be the grandson's. This is the accepted convention. We have not found where it is first stated.
next to Rabbi Meir and Rabbi Natan
the later Rabban Shimon ben Gamliel
The Gemara says
In the Gemara in Horayot, Rabbi Yochanan says that a certain teaching was taught in the days of Rabban Shimon ben Gamliel. The passage then describes the leadership of those days: he was the Nasi, Rabbi Meir was the Chacham (a title of office that means "the wise one") and Rabbi Natan was the head of the court. So the Rabban Shimon ben Gamliel who appears with Rabbi Meir and Rabbi Natan is the later one.
Shimon, the last name in the list (the next item gives Rashi's identification)
a Nasi while the Second Temple stood
The Gemara says
A baraita is a teaching from the time of the Mishnah that was left out of the Mishnah. A baraita in Shabbat lists four men who held the office of Nasi for a hundred years while the Temple stood: Hillel and Shimon, Gamliel and Shimon. The baraita writes only "Shimon" for the last one, who comes after Gamliel. The next item gives Rashi's identification.
Rashi, the main commentary on the Gemara, says who the last Shimon in the baraita is: he was the father of the Rabban Gamliel who caused pain to Rabbi Yehoshua ben Chananya. That Rabban Gamliel is the one known as Rabban Gamliel of Yavneh (Rashi does not use that name here). Rashi does not write "ben Gamliel" here. That this Shimon is the earlier Rabban Shimon ben Gamliel is the accepted reading, and it is ours to state, not Rashi's.
Rabbi Shimon ben Yochai. a different Tanna, usually written as a plain "Rabbi Shimon"
Rabbi Shimon son of Rabbi. the son of Rabbi Yehuda HaNasi, and so a grandson of the later Rabban Shimon ben Gamliel
רביRabbi
in the Mishnah or a baraita, with no name after it
Rabbi Yehuda HaNasi, also called Rabbeinu HaKadosh ("our holy teacher")
the Nasi (head of the Sages) at the end of the time of the Mishnah; the son of the later Rabban Shimon ben Gamliel
Accepted convention
A baraita is a teaching from the time of the Mishnah that was left out of the Mishnah. A plain "Rabbi" in the Mishnah or a baraita is taken to be Rabbi Yehuda HaNasi, who is also called Rabbeinu HaKadosh. This is the accepted convention. We have not found where it is first stated. The passages we opened use each of the two names, but we have not found one line that states that they are the same man.
in Levi's notebook, Shabbat 156a
Rabbeinu HaKadosh ("our holy teacher")
in the line before it, the same word means Rabbi Chiyya
The Gemara says
The Gemara in Shabbat quotes a line from the notebook of a sage named Levi: "I said before Rabbi". The Gemara stops to explain the plain name: "And who is he? Rabbeinu HaKadosh". The line before it quotes the notebook of another sage, Zeiri, with the same words, and there the Gemara answers: Rabbi Chiyya. So in two lines the Gemara reads the same word as two different men, and each time it stops to say who is meant. This passage is not a proof of the general rule.
In the Gemara in Bava Metzia, Shmuel Yarchinaah tells Rabbi what he saw written in the book of Adam HaRishon (Adam, the first man). One line of it is: Rabbi and Rabbi Natan are the end of the Mishnah.
רַבִּי וְרַבִּי נָתָן – סוֹף מִשְׁנָה
"Rabbi and Rabbi Natan are the end of the Mishnah."
Speaking: Shmuel Yarchinaah, telling Rabbi what he saw written in the book of Adam HaRishon (Rashi: all of this was written there)
Rabbi Yehuda bar Ilai. an earlier Tanna; written "Rabbi Yehuda", not just "Rabbi"
Rabbi Yehuda Nesia. his grandson, also a Nasi
Rav. an Amora in Bavel who learned from Rabbi; one letter shorter in Hebrew (רב)
Watch out. When a student speaks to his own teacher and says "Rabbi", the word means "my teacher" and is not a name. Also, the short forms of Rabbi, Rav and Rabbah look alike in print.
רבRav
with no name after it
Rav, also called Abba Aricha
an Amora (a sage of the Gemara) of the first generation in Bavel; he learned in Eretz Yisrael from Rabbi Yehuda HaNasi and founded the yeshiva in Sura
The Gemara says
In the Gemara in Chullin, Rabbi Yochanan asks a visitor from Bavel, Isi bar Hini, who heads the study session there. He answers: Abba Aricha. Rabbi Yochanan is upset that he uses that name, and says: I remember sitting seventeen rows behind Rav, in front of Rabbi. So Abba Aricha and the plain "Rav" are one man.
Rav Huna, Rav Yehuda, Rav Nachman and many others. Rav is also the title in front of the name of almost every Amora of Bavel. Only "Rav" with no name after it means this sage
Rabbi. Rabbi Yehuda HaNasi, Rav's teacher; one letter longer in Hebrew (רבי)
Rava and Rabbah. later Amoraim in Bavel; different names
Watch out. Rav (רב), Rabbi (רבי), Rabbah (רבה) and Rava (רבא) are four different people. Look at the Hebrew letters.
שמואלShmuel
in the Gemara, with no title and no father's name
Shmuel of Nehardea
an Amora (a sage of the Gemara) of the first generation in Bavel, the colleague of Rav
Accepted convention
A plain "Shmuel" who gives a ruling or disagrees with Rav in the Gemara is taken to be Shmuel of Nehardea. This is the accepted convention. We have not found where it is first stated.
"our Rabbis in Bavel"
Rav and Shmuel
The Gemara says
The Gemara in Sanhedrin gives a list of phrases and who they mean. "Our Rabbis in Bavel" means Rav and Shmuel.
Shmuel bar Abba, the colleague of Rav, according to Rashi
A classical commentator says
The Gemara in Bava Metzia mentions a "Shmuel Yarchinaah". Rashi, the main commentary on the Gemara, says this is Shmuel bar Abba, the colleague of Rav, and that he was called Yarchinaah because he was an expert in the rules of the calendar.
Shmuel the prophet. the prophet of the book of Shmuel in Tanakh; the Gemara also calls him plain "Shmuel" when it discusses those verses
Shmuel HaKatan. a Tanna (a sage of the Mishnah)
Rabbi Shmuel bar Nachmani. an Amora in Eretz Yisrael; written with a title and his father's name
Rav Shmuel bar Yehuda, Rav Shmuel bar Yitzchak. later Amoraim; written with a title and a father's name
רבהRabbah
in the Gemara, with no father's name
Rabbah bar Nachmani
an Amora (a sage of the Gemara) of Bavel, head of the yeshiva in Pumbedita; the teacher of Abaye
Accepted convention
A plain "Rabbah" in the Gemara is taken to be Rabbah bar Nachmani. This is the accepted convention. We have not found where it is first stated.
next to Rav Yosef
Rabbah bar Nachmani, according to Rashi
A classical commentator says
The Gemara in Bava Metzia tells of the death of Rabbah bar Nachmani. Rashi, the main commentary on the Gemara, adds a few words about who he is: the one who disagrees with Rav Yosef. Rashi does not say here that every plain Rabbah is Rabbah bar Nachmani. He says only that Rabbah bar Nachmani is the one who disagrees with Rav Yosef.
רבה בר נחמני - בר פלוגתיה דרב יוסף
"Rabbah bar Nachmani: the one who disagrees with Rav Yosef."
Rava. a later Amora of Bavel, the partner of Abaye; spelled with an alef (רבא)
Rabbah bar bar Chana. an Amora who travelled between Bavel and Eretz Yisrael; the text gives his father's name
Rabbah bar Rav Huna. an Amora of Bavel, the son of Rav Huna
Rabbah bar Avuha. an Amora of Bavel, a teacher of Rav Nachman
Watch out. Rabbah (רבה) and Rava (רבא) differ by one letter, and they lived a generation apart. Printed texts sometimes switch them, so a single line is weak proof of which one spoke.
רבאRava
in the Gemara, with no father's name
Rava, the son of Rav Yosef bar Chama
an Amora (a sage of the Gemara) of Bavel, in Mechoza; the partner of Abaye
Accepted convention
A plain "Rava" in the Gemara is taken to be Rava the son of Rav Yosef bar Chama, the one who disagrees with Abaye. This is the accepted convention. We have not found where it is first stated.
Others with this name
Rabbah. an earlier Amora of Bavel, the teacher of Abaye; spelled with a heh (רבה)
Rav. an Amora of the first generation in Bavel; two letters only (רב)
Rav Acha son of Rava, Rabbah son of Rava. later Amoraim whose father is named Rava; we did not check whether it is this Rava
Watch out. Rava (רבא) and Rabbah (רבה) differ by one letter, and they lived a generation apart. Printed texts sometimes switch them, so a single line is weak proof of which one spoke.
רב כהנאRav Kahana
in the Gemara
more than one sage; the text does not say which
all of them Amoraim (sages of the Gemara) of Bavel
Accepted convention
Several Amoraim are called Rav Kahana, in different generations. The best known are a student of Rav who went up to Rabbi Yochanan in Eretz Yisrael, and a later Rav Kahana who was a teacher of Rav Ashi. We have not found a source that states a rule for telling them apart. Look at who is speaking with him on the page.
Others with this name
Rav Kahana, the student of Rav. an Amora of Bavel who went up to Eretz Yisrael, to Rabbi Yochanan
Rav Kahana, the teacher of Rav Ashi. a later Amora of Bavel
רבינאRavina
in the Gemara
one of two sages called Ravina
both are Amoraim (sages of the Gemara) of Bavel
Accepted convention
Two Amoraim are called Ravina. The earlier one was a colleague of Rav Ashi. The later one lived at the very end of the time of the Gemara. We have not found a source that states a rule for telling them apart.
next to Rav Ashi
Ravina (the passage does not say which one)
The Gemara says
In the Gemara in Bava Metzia, Shmuel Yarchinaah tells Rabbi what he saw written in the book of Adam HaRishon (Adam, the first man). One line of it is: Rav Ashi and Ravina are the end of hora'ah. Hora'ah is a Hebrew word for teaching or ruling; the next item gives Rashi's explanation of it. The line names a Ravina beside Rav Ashi. It does not say which of the two it means.
רַב אָשֵׁי וְרָבִינָא – סוֹף הוֹרָאָה
"Rav Ashi and Ravina are the end of hora'ah."
Speaking: Shmuel Yarchinaah, telling Rabbi what he saw written in the book of Adam HaRishon (Rashi: all of this was written there)
Rashi, the main commentary on the Gemara, explains the words: the end of all the Amoraim (the sages of the Gemara). He goes on to say that Rav Ashi and Ravina put in order the teachings of the Amoraim who came before them, and fixed each one next to the Mishnah it belongs to.
Ravina, the colleague of Rav Ashi. an Amora of Bavel
the later Ravina. an Amora of Bavel in the last generation of the Gemara
רב נחמןRav Nachman
in the Gemara, with no father's name
Rav Nachman bar Yaakov
an Amora (a sage of the Gemara) of Bavel, in Nehardea; the colleague of Rav Sheshet
A classical commentator says
Tosafot, the commentary printed on the page across from Rashi, states the rule in Gittin: a plain Rav Nachman is Rav Nachman bar Yaakov, because a plain Rav Nachman is the colleague of Rav Sheshet. Tosafot adds that the Gemara writes "bar Yaakov" only when another Rav Nachman is named beside him.
אלא רב נחמן סתם הוא רב נחמן בר יעקב דהא רב נחמן סתם הוא חברו של רב ששת
"Rather, a plain Rav Nachman is Rav Nachman bar Yaakov, for a plain Rav Nachman is the colleague of Rav Sheshet."
Rav Nachman bar Yitzchak, according to Rashi as Tosafot reads him
Tosafot disagrees with this
A classical commentator says
In the same comment, Tosafot first quotes Rashi (called "the Kuntres"). Rashi explains a line in this story by saying that Rav Nachman bar Yitzchak was a son-in-law of the Nasi's house. Tosafot says that, according to this explanation, the plain Rav Nachman of the Gemara is Rav Nachman bar Yitzchak, because another passage calls a plain Rav Nachman the son-in-law of that house. Tosafot then writes that this does not seem right, and brings passages where the two are clearly different men.
ולפירושו רב נחמן סתם שבגמ' הוא רב נחמן בר יצחק
"And according to his explanation, the plain Rav Nachman of the Gemara is Rav Nachman bar Yitzchak."
Rav Nachman bar Yaakov and Rav Nachman bar Yitzchak
the Gemara writes both names in full
The Gemara says
The Gemara in Gittin tells that Rava and Rav Nachman bar Yitzchak were sitting together when Rav Nachman bar Yaakov passed by in a golden carriage. Here each one is written with his father's name.
Rav Nachman bar Yitzchak. a later Amora of Bavel; the text gives his father's name
Rav Nachman bar Rav Chisda. an Amora of Bavel, the son of Rav Chisda
Rabbah bar Nachmani. a different Amora, usually written "Rabbah"; Nachmani is his father's name
רבי יוחנןRabbi Yochanan
in the Gemara, with no second name
Rabbi Yochanan, also called bar Nafcha
an Amora (a sage of the Gemara) in Eretz Yisrael, in Teveria; the teacher and partner of Reish Lakish
Accepted convention
A plain "Rabbi Yochanan" in the Gemara is taken to be the great Amora of Eretz Yisrael. This is the accepted convention. We have not found where it is first stated.
in a story in Bava Metzia 85b
Rabbi Yochanan, called "bar Nafcha"
"bar Nafcha" means "the smith's son"
The Gemara says
Rabbi Zeira tells that Rabbi Yose son of Rabbi Chanina appeared to him at night and told him which sage is placed next to which. Rabbi Zeira asked about "Rabbi Yochanan", with no second name. The answer called the same man "bar Nafcha".
מַאן מְעַיֵּיל בַּר נַפָּחָא לְתַמָּן
"Who can bring bar Nafcha in there?"
Speaking: Rabbi Zeira, repeating what Rabbi Yose son of Rabbi Chanina told him
Rabban Yochanan ben Zakkai. a Tanna (a sage of the Mishnah) from the time the Second Temple was destroyed; written with the title Rabban and his father's name
Rabbi Yochanan ben Nuri. a Tanna; the text gives his father's name
Rabbi Yochanan HaSandlar. a Tanna, a student of Rabbi Akiva
Rabbi Yochanan ben Beroka. a Tanna; the text gives his father's name
Watch out. The short form ר״י can stand for Rabbi Yochanan, Rabbi Yehuda, Rabbi Yose and others. Open a text that writes the name out.
רב הונאRav Huna
in the Gemara, with no father's name
Rav Huna, the student of Rav
an Amora (a sage of the Gemara) of Bavel, head of the yeshiva in Sura after Rav
Accepted convention
A plain "Rav Huna" in the Gemara is taken to be the student of Rav who headed the yeshiva in Sura. This is the accepted convention. We have not found where it is first stated.
"the elders of Sura"
Rav Huna and Rav Chisda
The Gemara says
The Gemara in Sanhedrin gives a list of phrases and who they mean. "The elders of Sura" means Rav Huna and Rav Chisda.
Rav Huna son of Rav Yehoshua. a later Amora of Bavel, the colleague of Rav Pappa; the text gives his father's name
Rav Huna bar Chiya. an Amora of Bavel; the text gives his father's name
Rav Huna bar Natan. an Amora of Bavel in the time of Rav Ashi; the text gives his father's name
Rabbah bar Rav Huna. the son of Rav Huna
רב יוסףRav Yosef
in the Gemara, with no father's name
Rav Yosef bar Chiya
an Amora (a sage of the Gemara) of Bavel, head of the yeshiva in Pumbedita after Rabbah; a teacher of Abaye
Accepted convention
A plain "Rav Yosef" in the Gemara is taken to be Rav Yosef bar Chiya of Pumbedita. This is the accepted convention. We have not found where it is first stated.
next to Rabbah
Rav Yosef, called "Sinai"
The Gemara says
The Gemara in Horayot sets a plain Rav Yosef beside Rabbah: Rav Yosef is "Sinai" and Rabbah is "one who uproots mountains". They sent to ask in Eretz Yisrael which comes first and were told: Sinai. Even so Rav Yosef did not accept the post. Rabbah led for twenty-two years and Rav Yosef led after him.
רַב יוֹסֵף סִינַי, רַבָּה עוֹקֵר הָרִים
"Rav Yosef is Sinai; Rabbah is one who uproots mountains."
why he is called "Sinai", according to the commentary printed as Rashi
Rav Yosef
A classical commentator says
The commentary printed as Rashi on this tractate explains the name: the Mishnah and the baraitot (teachings from the time of the Mishnah that were left out of it) were set in order for him as they were given at Mount Sinai. It adds that he was not as sharp in reasoning as Rabbah.
רב יוסף קרו ליה סיני לפי שהיו משניות וברייתות סדורות לו כנתינתן מהר סיני
"Rav Yosef was called Sinai because the Mishnah and the baraitot were set in order for him as they were given at Mount Sinai."
Speaking: The commentary printed as Rashi on Horayot
Rav Yosef bar Chama. an Amora of Bavel, the father of Rava
Rav Yosef son of Rava. an Amora of Bavel, the son of Rava
Rabbi Yose. a Tanna (a sage of the Mishnah); a different name in Hebrew (יוסי)
רב אשיRav Ashi
in the Gemara
Rav Ashi
an Amora (a sage of the Gemara) of Bavel, near the end of the time of the Gemara; head of the yeshiva in Mata Mechasya, by Sura
The Gemara says
As far as we know, only one well-known sage has this name. In the Gemara in Bava Metzia, Shmuel Yarchinaah tells Rabbi what he saw written in the book of Adam HaRishon (Adam, the first man). One line of it is: Rav Ashi and Ravina are the end of hora'ah. Hora'ah is a Hebrew word for teaching or ruling; the next item gives Rashi's explanation of it.
רַב אָשֵׁי וְרָבִינָא – סוֹף הוֹרָאָה
"Rav Ashi and Ravina are the end of hora'ah."
Speaking: Shmuel Yarchinaah, telling Rabbi what he saw written in the book of Adam HaRishon (Rashi: all of this was written there)
Rashi, the main commentary on the Gemara, explains the words: the end of all the Amoraim (the sages of the Gemara). He goes on to say that Rav Ashi and Ravina put in order the teachings of the Amoraim who came before them, and fixed each one next to the Mishnah it belongs to.
Rav Assi. an Amora of the first generation in Bavel; spelled with a samech (אסי)
Rabbi Assi. an Amora in Eretz Yisrael, the partner of Rabbi Ami; spelled with a samech (אסי)
Mar bar Rav Ashi. the son of Rav Ashi
Watch out. Rav Ashi (אשי) is spelled with a shin. Rav Assi and Rabbi Assi (אסי) are spelled with a samech and lived long before him.
רב אסיRav Assi
in the Gemara, with the title Rav
Rav Assi of Bavel
an Amora (a sage of the Gemara) of the first generation in Bavel, in the time of Rav
Accepted convention
With the title Rav, this is taken to be the Amora of Bavel who lived in the time of Rav. With the title Rabbi, it is the partner of Rabbi Ami in Eretz Yisrael. This is the accepted convention. We have not found where it is first stated. Printed texts do not always keep the two titles apart, so the title alone is weak proof.
Others with this name
Rabbi Assi. an Amora in Eretz Yisrael, a student of Rabbi Yochanan and the partner of Rabbi Ami
Rav Ashi. a much later Amora of Bavel; spelled with a shin (אשי)
Watch out. Rav Assi and Rabbi Assi (אסי) share a name and differ only in the title. Rav Ashi (אשי) is a third person.
רבי אסיRabbi Assi
next to Rabbi Ami
Rabbi Assi of Eretz Yisrael
an Amora (a sage of the Gemara) in Eretz Yisrael, a student of Rabbi Yochanan
The Gemara says
The Gemara in Sanhedrin gives a list of phrases and who they mean. "The judges of Eretz Yisrael" means Rabbi Ami and Rabbi Assi. So the Rabbi Assi who appears beside Rabbi Ami is the one from Eretz Yisrael.
Rav Assi. an Amora of the first generation in Bavel, in the time of Rav
Rav Ashi. a much later Amora of Bavel; spelled with a shin (אשי)
Watch out. Rabbi Assi and Rav Assi (אסי) share a name and differ only in the title, and printed texts do not always keep the titles apart. Rav Ashi (אשי) is a third person.
מרMar
"Amar Mar" (the Master said)
no one person
a way of quoting, not a name
Accepted convention
"Mar" means "master" or "sir". When the Gemara says "Amar Mar", "the Master said", it is going back to a line from a teaching it quoted a little earlier, and it does not name the speaker. To find out who said it, look back to where the teaching was first quoted. This is how the phrase is used. We have not found a source that states it as a rule.
when one sage speaks to another
the person being spoken to
a polite form of address
Accepted convention
A sage often says "Mar" to the person he is talking with, as a polite "you". We have not found a source that states this as a rule.
Others with this name
Mar Zutra. an Amora (a sage of the Gemara) of Bavel; Mar is part of how he is named
Mar bar Rav Ashi. an Amora of Bavel, the son of Rav Ashi
Mar Ukva. an Amora of Bavel in the time of Shmuel
Mar Shmuel. the Amora Shmuel, who is sometimes written this way
a Tanna (a sage of the Mishnah), a student of Rabbi Akiva
The Gemara says
The Gemara in Horayot tells of a clash between Rabban Shimon ben Gamliel, who was the Nasi (the head of the Sages), and two sages, Rabbi Meir and Rabbi Natan. He had them put out of the study hall. Then he said to let them back in, but with a penalty: no teaching would be said in their names. They gave Rabbi Meir the name "Acherim", which means "others", and Rabbi Natan the name "Yesh Omrim", which means "some say". The story tells how the name began. It does not say that every "Acherim" is Rabbi Meir. See the last item.
The Gemara goes on. Rabbi, who is Rabbi Yehuda HaNasi, taught his son Shimon a law in the words "Acherim say". His son asked who these people are, whose teachings we learn but whose names we do not say. After they talked, Rabbi taught it again in the words "they said in the name of Rabbi Meir".
where Rabbi Meir and Acherim are listed as two views
Tosafot asks whether Acherim there is Rabbi Meir
A classical commentator says
A baraita is a teaching from the time of the Mishnah that was left out of the Mishnah. A baraita in Sotah gives a view of Rabbi Meir and, a few words later, a different view of "Acherim". Tosafot, the commentary printed on the page across from Rashi, brings the question people ask: this implies that Acherim is not Rabbi Meir, and yet Horayot says he was named Acherim. Tosafot adds that in Berakhot too Rabbi Meir and Acherim disagree. Tosafot quotes one answer, that only the teachings Rabbi Meir received from Elisha ben Avuya were recorded as "Acherim", and rejects it. Tosafot ends: it seems that after he was named Acherim, he changed his mind and said the second view.
מכלל דאחרים לאו היינו ר"מ
"This implies that Acherim is not Rabbi Meir."
Speaking: Tosafot, bringing a question that others ask
Elisha ben Avuya, called "Acher". a different name: "Acher" in the singular means "the other one". He was a teacher of Rabbi Meir
Watch out. Acherim (plural, "others") is the name the Gemara in Horayot says was given to Rabbi Meir. Acher (singular) is a different person.
יש אומריםYesh Omrim
how the name began, in Horayot
Rabbi Natan
a Tanna (a sage of the Mishnah), the head of the court under Rabban Shimon ben Gamliel
The Gemara says
The Gemara in Horayot tells of a clash between Rabban Shimon ben Gamliel, who was the Nasi (the head of the Sages), and two sages, Rabbi Meir and Rabbi Natan. He had them put out of the study hall. Then he said to let them back in, but with a penalty: no teaching would be said in their names. They gave Rabbi Meir the name "Acherim", which means "others", and Rabbi Natan the name "Yesh Omrim", which means "some say". The story tells how the name began. It does not say that every "Yesh omrim" is Rabbi Natan.
When the Mishnah gives one sage's view and then says "and the Chachamim say", it is giving the view of the other sages without naming them. It is usually understood as the view of the majority. We have not found a source we could open that states this as a rule.
one case where the Gemara names them
Rabbi Yose, in that one baraita
The Gemara says
A baraita is a teaching from the time of the Mishnah that was left out of the Mishnah. Sometimes the Gemara asks who "the Chachamim" in a teaching are, and answers with one name. In Taanit, a baraita gives Rabbi Meir's view about the time of the first rain and then says "and the Chachamim say". The Gemara asks: who are the Chachamim? Rav Chisda answers that it is Rabbi Yose. This is one example. It does not tell us who the Chachamim are anywhere else.
a Tanna (a sage of the Mishnah), a student of Rabbi Akiva
The Gemara says
"Stam" means a teaching with no sage's name on it. In the Gemara in Sanhedrin, Rabbi Yochanan says whose view stands behind each kind. An unnamed Mishnah is Rabbi Meir. He ends: and all of them follow the approach of Rabbi Akiva.
The Tosefta is a collection of teachings from the time of the Mishnah, arranged like the Mishnah. In the same line, Rabbi Yochanan says that an unnamed Tosefta is Rabbi Nechemya.
The Sifra is a collection of teachings from the time of the Mishnah on the book of Vayikra. In the same line, Rabbi Yochanan says that an unnamed Sifra is Rabbi Yehuda.
The Sifrei is a collection of teachings from the time of the Mishnah on the books of Bamidbar and Devarim. In the same line, Rabbi Yochanan says that an unnamed Sifrei is Rabbi Shimon, and that all four follow the approach of Rabbi Akiva.
רבותינו שבבבלRabboteinu shebeBavel (our Rabbis in Bavel)
in the key in Sanhedrin 17b
Rav and Shmuel
the two leading Amoraim (sages of the Gemara) of the first generation in Bavel
The Gemara says
The Gemara in Sanhedrin gives a list of phrases that are used in place of names, and says who each one means. "Our Rabbis in Bavel" means Rav and Shmuel.
רבותינו שבארץ ישראלRabboteinu shebeEretz Yisrael (our Rabbis in Eretz Yisrael)
in the key in Sanhedrin 17b
Rabbi Abba
an Amora (a sage of the Gemara) in Eretz Yisrael
The Gemara says
The Gemara in Sanhedrin gives a list of phrases that are used in place of names, and says who each one means. "Our Rabbis in Eretz Yisrael" means Rabbi Abba.
דייני דארץ ישראלDayanei deEretz Yisrael (the judges of Eretz Yisrael)
in the key in Sanhedrin 17b
Rabbi Ami and Rabbi Assi
Amoraim (sages of the Gemara) in Eretz Yisrael, students of Rabbi Yochanan
The Gemara says
The Gemara in Sanhedrin gives a list of phrases that are used in place of names, and says who each one means. "The judges of Eretz Yisrael" means Rabbi Ami and Rabbi Assi.
דייני דפומבדיתאDayanei dePumbedita (the judges of Pumbedita)
in the key in Sanhedrin 17b
Rav Pappa bar Shmuel
an Amora (a sage of the Gemara) of Bavel; not the well-known Rav Pappa, who is written without a father's name
The Gemara says
The Gemara in Sanhedrin gives a list of phrases that are used in place of names, and says who each one means. "The judges of Pumbedita" means Rav Pappa bar Shmuel. Pumbedita was a city in Bavel with a great yeshiva.
דייני דנהרדעאDayanei deNehardea (the judges of Nehardea)
in the key in Sanhedrin 17b
Rav Adda bar Minyomi
an Amora (a sage of the Gemara) of Bavel
The Gemara says
The Gemara in Sanhedrin gives a list of phrases that are used in place of names, and says who each one means. "The judges of Nehardea" means Rav Adda bar Minyomi. Nehardea was a Jewish city in Bavel.
Amoraim (sages of the Gemara) of Bavel who headed the yeshiva in Sura
The Gemara says
The Gemara in Sanhedrin gives a list of phrases that are used in place of names, and says who each one means. "The elders of Sura" means Rav Huna and Rav Chisda. Sura was a city in Bavel with a great yeshiva.
סבי דפומבדיתאSavei dePumbedita (the elders of Pumbedita)
in the key in Sanhedrin 17b
Rav Yehuda and Rav Eina
Amoraim (sages of the Gemara) of Bavel; Rav Yehuda headed the yeshiva in Pumbedita
The Gemara says
The Gemara in Sanhedrin gives a list of phrases that are used in place of names, and says who each one means. "The elders of Pumbedita" means Rav Yehuda and Rav Eina.
חריפי דפומבדיתאCharifei dePumbedita (the sharp ones of Pumbedita)
in the key in Sanhedrin 17b
Eifa and Avimi, the sons of Rachava
two brothers, Amoraim (sages of the Gemara) of Bavel
The Gemara says
The Gemara in Sanhedrin gives a list of phrases that are used in place of names, and says who each one means. "The sharp ones of Pumbedita" means Eifa and Avimi, the sons of Rachava.
אמוראי דפומבדיתאAmoraei dePumbedita (the Amoraim of Pumbedita)
in the key in Sanhedrin 17b
Rabbah and Rav Yosef
Amoraim (sages of the Gemara) of Bavel who headed the yeshiva in Pumbedita, one after the other
The Gemara says
The Gemara in Sanhedrin gives a list of phrases that are used in place of names, and says who each one means. "The Amoraim of Pumbedita" means Rabbah and Rav Yosef.
אמוראי דנהרדעאAmoraei deNehardea (the Amoraim of Nehardea)
in the key in Sanhedrin 17b
Rav Chama
an Amora (a sage of the Gemara) of Bavel, in Nehardea
The Gemara says
The Gemara in Sanhedrin gives a list of phrases that are used in place of names, and says who each one means. "The Amoraim of Nehardea" means Rav Chama.
נהרבלאי מתנוNeharbelaei matnu (the people of Neharbel taught)
in the key in Sanhedrin 17b
Rami bar Berabi
the name is written here as this edition of the Gemara prints it
The Gemara says
The Gemara in Sanhedrin gives a list of phrases that are used in place of names, and says who each one means. "The people of Neharbel taught" means Rami bar Berabi.
אמרי בי רבAmri bei Rav (they say in the school of Rav)
in the key in Sanhedrin 17b
Rav Hamnuna, as the line is printed; see the next item
an Amora (a sage of the Gemara) of Bavel
The Gemara says
The Gemara in Sanhedrin gives a list of phrases that are used in place of names, and says who each one means. For "they say in the school of Rav" it first answers: Rav Huna. Then it objects: Rav Huna himself quotes "they say in the school of Rav", so it cannot be him. It ends: rather, Rav Hamnuna.
Rav Huna, in Yevamot, and on Rabbeinu Tam's reading here too
Tosafot discusses how to fit the passages together
A classical commentator says
Tosafot, the commentary printed on the page across from Rashi, points out a difficulty. At the end of a chapter in Yevamot, "they say in the school of Rav" is Rav Huna. Tosafot reports that Rashi limits "Rav Hamnuna" to places where it clearly cannot be Rav Huna. Tosafot questions that, and brings Rabbeinu Tam, who reads the line in Sanhedrin differently: it was Rav Hamnuna, and not Rav Huna, who quoted "they say in the school of Rav". On that reading the answer stays Rav Huna. Tosafot then asks about a place where "they say in the school of Rav" disagrees with Rav Huna himself, and answers that one view is Rav Huna's own and the other is his teacher's, because a plain "they say in the school of Rav" is said in the name of Rav. Tosafot ends by noting that we do find a Rav Hamnuna who learned before Rav.
וקשה דבשילהי הערל (יבמות דף פג: ושם) קאמר אמרי בי רב היינו רב הונא
"And this is difficult, for at the end of the chapter HaArel (Yevamot 83b) it says that "they say in the school of Rav" is Rav Huna."
an Amora (a sage of the Gemara) who came from Bavel and settled in Eretz Yisrael
The Gemara says
The Gemara in Sanhedrin gives a list of phrases that are used in place of names, and says who each one means. "The West" is how the sages of Bavel refer to Eretz Yisrael. "They say in the West" means Rabbi Yirmeya.
an Amora (a sage of the Gemara) in Eretz Yisrael; the passage gives no father's name (see the entry "Rabbi Elazar")
The Gemara says
The Gemara in Sanhedrin gives a list of phrases that are used in place of names, and says who each one means. "They sent from there" means a ruling sent from Eretz Yisrael to Bavel. The Gemara first answers: Rabbi Yose bar Chanina. Then it objects that a message "sent from there" is found that quotes Rabbi Yose bar Chanina by name, so the senders cannot be him. It ends: switch the two answers. "They sent from there" is Rabbi Elazar.
מחכו עלה במערבאMachachu alah beMaarava (they laughed at it in the West)
in the key in Sanhedrin 17b
Rabbi Yose bar Chanina
an Amora (a sage of the Gemara) in Eretz Yisrael
The Gemara says
The Gemara in Sanhedrin gives a list of phrases that are used in place of names, and says who each one means. "The West" is how the sages of Bavel refer to Eretz Yisrael. The Gemara first answers that "they laughed at it in the West" is Rabbi Elazar. After an objection about the phrase before it, the Gemara switches the two answers and ends: "they laughed at it in the West" is Rabbi Yose bar Chanina.
Tosafot, the commentary printed on the page across from Rashi, is puzzled by this answer. In tractate Nazir we find that "they laughed at it in the West" is said about a teaching of Rabbi Yose son of Rabbi Chanina himself. Tosafot here leaves this as a question.
תימה דבפרק שלשה מינין בנזיר (דף מב:) אשכחן דמחכו עלה במערבא אדרבי יוסי בר רבי חנינא
"This is puzzling, for in the chapter Shelosha Minin in Nazir (42b) we find that they laughed in the West at Rabbi Yose son of Rabbi Chanina."
למידין לפני חכמיםLemedin lifnei Chachamim (those who learn before the Sages)
in the key in Sanhedrin 17b
Levi, who learned from Rabbi
Levi was a student of Rabbi Yehuda HaNasi
The Gemara says
The Gemara in Sanhedrin gives a list of phrases that are used in place of names, and says who each one means. "Those who learn before the Sages" means Levi, from Rabbi.
לְמֵידִין לִפְנֵי חֲכָמִים – לֵוִי מֵרַבִּי
"Those who learn before the Sages: Levi, from Rabbi."
Rashi, the main commentary on the Gemara, explains the short answer: wherever it says "those who learn before the Sages", it is Levi, who learned before Rabbi.
כל היכא דאיתמר למידין לפני חכמים היינו לוי שהיה למד לפני רבי
"Wherever "those who learn before the Sages" is said, it is Levi, who learned before Rabbi."
דנין לפני חכמיםDanin lifnei Chachamim (those who argue the law before the Sages)
in the key in Sanhedrin 17b
Shimon ben Azzai, Shimon ben Zoma, Chanan HaMitzri and Chananya ben Chachinai
four Tannaim (sages of the Mishnah)
The Gemara says
The Gemara in Sanhedrin gives a list of phrases that are used in place of names, and says who each one means. "Those who argue the law before the Sages" means four men: Shimon ben Azzai, Shimon ben Zoma, Chanan HaMitzri and Chananya ben Chachinai. Rav Nachman bar Yitzchak taught the list with five names: Shimon, Shimon and Shimon, Chanan and Chananya.
a Tanna who is named a few lines earlier on the same page
A classical commentator says
Rashi, the main commentary on the Gemara, explains who the third Shimon in Rav Nachman bar Yitzchak's list is: he adds Shimon HaTimni. Rashi says that the five "did not come to ziknah" (the word can mean old age, or the standing of an elder), that they sat on the ground and put answers and hard questions to the elders, and that this is what "arguing the law" before the Sages means.
Every Hebrew and Aramaic quote on this page was checked by script against the passage it cites.
The texts come from Sefaria: the Talmud Bavli is
the William Davidson Edition (Koren Publishers, vowels by Dicta, CC BY-NC), and the Mishnah is the
Torat Emet edition. English translations and explanations are Torah Tech originals, and any
mistakes are ours.
This page is for learning. It is not a halachic ruling.
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