Hiyya bar Joseph
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RavHiyya bar Joseph[1](orRav Hiyya bar Yosef;[2]Hebrew:רבי חייא בר יוסף[3]) was aBabylonianrabbi of the 3rd century (second generation ofamoraim).
Biography[edit]
In Babylonia, he lived in a place calledSikaraon the shore of theTigrisriver, nearMahuza,[4]and had served as the city sage instituting measures.
He mainly studied underRavand frequently quotes his teachings.[5]He would sometimes go to Samuel's school and submit secondhand reports of Rav, and get Samuel's response.[6]He was also a student of Samuel (probably after the death of Rav, like some other of Rav's students), and addressed him with questions,[7]and would sometimes dispute him.[8]
Later on he madeAliyahto theLand of Israel.Here he made his livelihood from salt trading.[9]Little is known about his family, except that after immigrating to the Land of Israel alone, he sent someone to bring his wife.[10]
Upon arrival to the Land of Israel he studied with R.Yochanan bar NafchaandShimon ben Lakish,[11]and submitted to them rulings by Rav.[12]Even with Yochanan bar Nafcha he disputed on various matters.[13]He also studied under R.Hiyya bar Abba.[14]The Talmud also mentions that Hiyya bar Joseph is addressing Yochanan bar Nafcha with questions, however, he was probably not considered Yochanan's pupil: in a dispute among them, Hiyya bar Joseph is mentioned first, and various doubts on halachic matters were brought before both of them as one.[15]At times, Hiyya bar Joseph also delivers statements in the name ofHoshaiah Rabbah.[16]
Pupils[edit]
Rav Giddelstudied under him when he was still in Babylonia, and delivers statements in his name that are secondhand statements made by Rav.[17]The rabbis ofCaesarea,the students of Caesarean academy, also cite laws in his name.[18]
References[edit]
- ^Jewish Encyclopedia,TANNAIM AND AMORAIM,"Ḥiyya b. Joseph (B and P; 2)"
- ^Rav Hiyya b. Yosef | רב הייא בר יוסף,sages of the Talmud | חכמי התלמוד
- ^In texts from theLand of Israelhe is often called "חייה" instead of "חייא", and where his father is sometimes called "יוסי" ( "Jose" ). Aside from carrying the title "Rabbi", he is known as "Rav", as is customary among scholars of Babylon
- ^Babylonian Talmud,Hullin 94b
- ^Babylonian Talmud,Shabbat7a; Yebamot 92b; Ketuvot 50b, and more.
- ^Babylonian Talmud,Shabbat53a; Hullin 45b; In both cases, Samuel responded harshly, "If he said so - then we do not know anything about the laws of Shabbat Trefah", an expression that is unmatched in the Talmud, and he may have thought that R. Hiyya misunderstood the second hand reports ('יבוא הלוי', Hullin, p. 187)
- ^Babylonian Talmud,Yevamot 58a
- ^Babylonian Talmud,Eruvin 95a;Jerusalem Talmud,Ma'aser Sheni1:3. In theBabylonian Talmud(Beitzah 32b) it is said: "R. Hiyya bar Joseph recited in the presence of Rav Nachman", which is inconsistent with the order of time. hence, in "Halakhot Gedolot" ( "Halakhot Yom-Tov" ) and inAsher ben Jehiel(on Beitzah 4:8) the version is: "in the presence of R. Yochanan".
- ^Babylonian Talmud,Bava Metzia48b; according to an equivalent story in theJerusalem Talmud,Bava Metzia 4:2, Hiyya bar Joseph was the buyer not the seller.
- ^Jerusalem Talmud,Sotah 1:3; Commentators of the Jerusalem Talmud interpreted, in that context, that he was aKohenand his wife fell in captivity, though Aaron Hyman inToldot Tanaʾim ṿe-ʾAmoraʾimopines that this is not true and interpreted the context of the story differently.
- ^Babylonian Talmud,Hullin 54a; Temurah 7a
- ^Babylonian Talmud,Gittin 39a
- ^BabylonianTalmud,Zevachim 20b; Menachot 90a;Jerusalem Talmud,Bava Metzia4:2
- ^Jerusalem Talmud,Kil'ayim4:4
- ^Jerusalem Talmud,Bava Metzia4:2,Bava Batra9:6
- ^Babylonian Talmud,Sanhedrin16b;Avodah Zarah51b
- ^Babylonian Talmud,Shabbat,7a; Yebamot, 92b;Avodah Zarah,50a
- ^Jerusalem Talmud,Yoma1:1