An Amoraic Dispute: Is it Yeush?
Questions to ask in a ta shema sugya:
(1) kushya/challenge: Whose position is the challenge that the text of higher authority attacking? How does it challenge that position conceptually?
(2) teirutz/resolution: How does the anonymous voice of the Gemara (stammer d'gmara) resolve the challenge?
(3) Where are we by the end?
Note:
kushya comes from the Hebrew kashe meaning a challenge or difficulty
teirutz comes from the Hebrew taratz meaning to smooth over or settle (in modern Hebrew, teirutz means "excuse")
| Yeush without knowledge, with a sign | Yeush without knowledge, without a sign | |
| Rava | No | Yes |
| Abaye | No | No: He does not know it fell! |
(1) kushya/challenge: Whose position is the challenge that the text of higher authority attacking? How does it challenge that position conceptually?
(2) teirutz/resolution: How does the anonymous voice of the Gemara (stammer d'gmara) resolve the challenge?
(3) Where are we by the end?
Note:
kushya comes from the Hebrew kashe meaning a challenge or difficulty
teirutz comes from the Hebrew taratz meaning to smooth over or settle (in modern Hebrew, teirutz means "excuse")
Halakhic Concepts:
Yeiush יֵאוּשׁ:
Lit., despair. יֵאוּשׁ refers to the owner's despair of recovering an article that was lost or stolen. A lost article whose owner has given up its hope of recovery is considered ownerless (הֵפְקֵר) and may be acquired by the finder.
excerpted from Steinsaltz Reference Guide
Yeiush יֵאוּשׁ:
Lit., despair. יֵאוּשׁ refers to the owner's despair of recovering an article that was lost or stolen. A lost article whose owner has given up its hope of recovery is considered ownerless (הֵפְקֵר) and may be acquired by the finder.
excerpted from Steinsaltz Reference Guide
Leket לֶקֶט
(ט) וּֽבְקֻצְרְכֶם֙ אֶת־קְצִ֣יר אַרְצְכֶ֔ם לֹ֧א תְכַלֶּ֛ה פְּאַ֥ת שָׂדְךָ֖ לִקְצֹ֑ר וְלֶ֥קֶט קְצִֽירְךָ֖ לֹ֥א תְלַקֵּֽט׃
(9) When you reap the harvest of your land, you shall not reap all the way to the edges of your field, or gather the gleanings of your harvest.
Namoshot
Rashi on Bava Metzia 21b
[R' Yohanan]: Elderly people who walk [with] a cane - Poor elderly men walk slowly with their canes, so they see each and every sheaf. And the expression, nemushot, is like [its usage in Isaiah 59:21], "And this shall be My covenant with them, said GOD: My spirit that is upon you, and the words that I have placed in your mouth, shall not be absent (yamushu) from your mouth, nor from the mouth of your children, nor from the mouth of your children’s children—said GOD —from now on, for all time.
[Reish Lakish]: The gleaners after the gleaners - The expression, nemushot, is like [its usage in Exodus 13:22], "The pillar of cloud by day and the pillar of fire by night did not depart (yamish) from before the people."- as they grab and remove everything from in front of them.
Gezel גֶּזֶל
Robbery. The act of taking an article from its owner by force, openly, and without payment.
excerpted from Steinsaltz Reference Guide
Maser מַעֲשֵׂר
Tithe.
Ganaf (gonef) גַּנָּב
A thief. Someone who takes someone else's property without the victim's knowledge.
excerpted from Steinsaltz Reference Guid
Rashi on Bava Metzia 21b
[R' Yohanan]: Elderly people who walk [with] a cane - Poor elderly men walk slowly with their canes, so they see each and every sheaf. And the expression, nemushot, is like [its usage in Isaiah 59:21], "And this shall be My covenant with them, said GOD: My spirit that is upon you, and the words that I have placed in your mouth, shall not be absent (yamushu) from your mouth, nor from the mouth of your children, nor from the mouth of your children’s children—said GOD —from now on, for all time.
[Reish Lakish]: The gleaners after the gleaners - The expression, nemushot, is like [its usage in Exodus 13:22], "The pillar of cloud by day and the pillar of fire by night did not depart (yamish) from before the people."- as they grab and remove everything from in front of them.
Gezel גֶּזֶל
Robbery. The act of taking an article from its owner by force, openly, and without payment.
excerpted from Steinsaltz Reference Guide
Maser מַעֲשֵׂר
Tithe.
Ganaf (gonef) גַּנָּב
A thief. Someone who takes someone else's property without the victim's knowledge.
excerpted from Steinsaltz Reference Guid
Otzar Hakhamim List of Sages
Abaye
Amoraim - Fourth Generation
c.320 – c.350 CE
An orphan, Abaye was raised by his uncle, Rabbah. The latter trained him to be a scholar from his youth and sent him to study under the other great teachers of the day. Abaye then became a devoted disciple of Rav Yosef, the head of the academy of Pumbedita, whom he succeeded. Known for his piety and his discussions with Rava, he is one of the most quoted disputants in the Talmud.
Rava
Amoraim - Fourth Generation
c.320 – c.350 CE
Rava is most known for his discussion with Abaye. He learned under many teachers and eventually became the head of the academy in Mechuza, to which he drew many students. He was wealthy and, when needed, was able to intercede for the Jews with the mother of King Shapur II of Persia.
An Amora born in the Babylonian city of Mahoza, late 4th-mid 5th c. BCE
Rav Ukba bar Hanna
4th generation Babylonian Amora.
Rabbi Yitzkhak
Tannaim - Fifth Generation
c.135 – c.170 CE
R. Yitzhak was a rabbi in Babylonia at the time of R. Yehudah haNasi. Together with R. Natan, he was involved in helping R. Yehudah haNasi maintain his office's influence over the community in Babylonia.
Rabbi Yohanan
Amoraim - Second Generation
c.250 – c.290 CE
R. Yochanan studied under R. Yehudah haNasi and emerged as the next leader after his death. He directed the academy in Tiberias and set up the groundwork for the Jerusalem Talmud. His unusual beauty, sharpness and personal sufferings made him a captivating yet intimidating teacher. It was due to his personality and his unrivaled learning that the center of Torah study did not move to Babylonia during his lifetime.
Rabbi Shimon ben Lakish (Reish Lakish)
Amoraim - Second Generation
c.250 – c.290 CE
R. Shimon b. Lakish studied Torah in his youth, but then turned to brigandry. Having a sense of his potential, R. Yochanan persuaded him to become a Torah scholar, and the two studied together for many years. At that time, R. Lakish became renowned as being on par with R. Yochanan. Nevertheless, an argument between them indirectly brought about his premature death.
Rabbi Abahu
Amoraim - Third Generation
c.290 – c.320 CE
R. Abahu was born and lived in the Roman provincial capital of Caesarea. He studied under R. Yochanan and R. Elazar b. Pedat but eventually set up his own academy in his hometown. Wealthy and well-liked by the Romans, he frequently interceded with them for his fellow Jews. He was also known for his humility and piety.
Rav Pappa
Amoraim - Fifth Generation
c.350 – c.375 CE
Rav Pappa studied under Abaye and Rava, among others. He was wealthy and established his own academy in Naresh, not far from Sura. He is often remembered for his pithy aphorisms.
Abaye
Amoraim - Fourth Generation
c.320 – c.350 CE
An orphan, Abaye was raised by his uncle, Rabbah. The latter trained him to be a scholar from his youth and sent him to study under the other great teachers of the day. Abaye then became a devoted disciple of Rav Yosef, the head of the academy of Pumbedita, whom he succeeded. Known for his piety and his discussions with Rava, he is one of the most quoted disputants in the Talmud.
Rava
Amoraim - Fourth Generation
c.320 – c.350 CE
Rava is most known for his discussion with Abaye. He learned under many teachers and eventually became the head of the academy in Mechuza, to which he drew many students. He was wealthy and, when needed, was able to intercede for the Jews with the mother of King Shapur II of Persia.
An Amora born in the Babylonian city of Mahoza, late 4th-mid 5th c. BCE
Rav Ukba bar Hanna
4th generation Babylonian Amora.
Rabbi Yitzkhak
Tannaim - Fifth Generation
c.135 – c.170 CE
R. Yitzhak was a rabbi in Babylonia at the time of R. Yehudah haNasi. Together with R. Natan, he was involved in helping R. Yehudah haNasi maintain his office's influence over the community in Babylonia.
Rabbi Yohanan
Amoraim - Second Generation
c.250 – c.290 CE
R. Yochanan studied under R. Yehudah haNasi and emerged as the next leader after his death. He directed the academy in Tiberias and set up the groundwork for the Jerusalem Talmud. His unusual beauty, sharpness and personal sufferings made him a captivating yet intimidating teacher. It was due to his personality and his unrivaled learning that the center of Torah study did not move to Babylonia during his lifetime.
Rabbi Shimon ben Lakish (Reish Lakish)
Amoraim - Second Generation
c.250 – c.290 CE
R. Shimon b. Lakish studied Torah in his youth, but then turned to brigandry. Having a sense of his potential, R. Yochanan persuaded him to become a Torah scholar, and the two studied together for many years. At that time, R. Lakish became renowned as being on par with R. Yochanan. Nevertheless, an argument between them indirectly brought about his premature death.
Rabbi Abahu
Amoraim - Third Generation
c.290 – c.320 CE
R. Abahu was born and lived in the Roman provincial capital of Caesarea. He studied under R. Yochanan and R. Elazar b. Pedat but eventually set up his own academy in his hometown. Wealthy and well-liked by the Romans, he frequently interceded with them for his fellow Jews. He was also known for his humility and piety.
Rav Pappa
Amoraim - Fifth Generation
c.350 – c.375 CE
Rav Pappa studied under Abaye and Rava, among others. He was wealthy and established his own academy in Naresh, not far from Sura. He is often remembered for his pithy aphorisms.