Rav Zeira

Ze'era or Zeira (Hebrew: רבי זירא‎) was a Jewish Talmudist, known as an amora, who lived in the Land of Israel, of the third generation. He was born in Babylonia, where he spent his early youth. He was a pupil of Ḥisda (Ber. 49a), of Huna (ib.), and of Judah b. Ezekiel in Pumbedita.

Biography

He associated also with other prominent teachers of the Babylonian school, as Naḥman b. Jacob (Yer. Ber. 8c), Hamnuna (Zeb. 105b; Ber. 24b), and Sheshet, who called him a great man ("gabra rabba"; 'Er. 66a). His love for the Holy Land led him to decide upon leaving his native country and emigrating to Israel. This resolve, however, he kept secret from his teacher Judah, who disapproved of any emigration from Babylonia. Before leaving, he spied upon Judah while the latter was bathing, and the words which he then overheard he took with him as a valuable and instructive memento (Shab. 41a; Ket. 110b).

A favorable dream, in which he was told that his sins had been forgiven, encouraged him to undertake the journey to the Holy Land (Ber. 57a), and before starting he spent a hundred days in fasting, in order to forget the dialectic method of instruction of the Babylonian schools, that this might not handicap him in the Land of Israel (B. M. 85a). His journey took him through Akrokonia, where he met Ḥiyya b. Ashi (Ab. Zarah 16b), and through Sura (ib.). When he reached the River Jordan he could not control his impatience, but passed through the water without removing his clothes. When jeered at by an unbeliever who stood by, he answered, "Why should not I be impatient when I pursue a blessing which was denied even to Moses and Aaron?" (Yer. Sheb. 35c).

Rav

Rav (Heb. רב) is the Hebrew word for rabbi. For a more nuanced discussion see semicha. The term is also frequently used by Orthodox Jews to refer to one's own rabbi.

In the Talmud, the title Rav generally precedes the names of Babylonian Amoraim, whereas the title Rabbi generally precedes the names of ordained scholars in Palestine (whether Tannaim or Amoraim).

In the Talmud, Rav or Rab (used alone) is a common name for Abba Arika, the first Amora, who established the great yeshiva at Sura, which, using the Mishnah as text, led to the compilation of the Talmud.

In some Hasidic groups, the Rebbe is also referred to as a Rav; in other circles, the Rav is distinct from the Rebbe and is the highest Dayan (judge of a Jewish religious court of law) of the group.

The term rav is also a generic term for a teacher or a personal spiritual guide. For example, Pirkei Avot tells us that "Joshua ben Perachyah said: Provide for yourself a teacher (rav)."

The Rav

Nachmanides will sometimes refer to Maimonides as HaRav, "The Rav".

Rav (disambiguation)

Rav (Hebrew: רב) is the Hebrew word for rabbi.

Rav or RAV may also refer to:

See also

Abba Arika

Abba Arikha (175–247) (Talmudic Aramaic: אבא אריכא; born: Abba bar Aybo, Hebrew: רב אבא בר איבו) was a Jewish Talmudist who was born and lived in Kafri, Sassanid Babylonia, known as an amora (commentator on the Oral Law) of the 3rd century who established at Sura the systematic study of the rabbinic traditions, which, using the Mishnah as text, led to the compilation of the Talmud. With him began the long period of ascendancy of the great academies of Babylonia (Oesterley & Box 1920), around the year 220. He is commonly known simply as Rav (or Rab, Hebrew: רב).

Overview

His surname, Arikha (English, "Long"—that is, "Tall"; it occurs only once—Hullin 137b), he owed to his height, which, according to a reliable record, exceeded that of his contemporaries. Others, reading Arekha, consider it an honorary title, "Lecturer" (Weiss, Dor, iii. 147; Jastrow, Dictionary under the word). In the traditional literature he is referred to almost exclusively as Rav, "the Master", (both his contemporaries and posterity recognizing in him a master), just as his teacher, Judah I, was known simply as Rabbi. He is called Rabbi Abba only in the tannaitic literature (for instance, Tosefta, Beitzah 1:7), where a number of his sayings are preserved. He occupies a middle position between the Tannaim and the Amoraim, and is accorded the right, rarely conceded to one who is only an 'amora, of disputing the opinion of a tanna (Bava Batra 42a and elsewhere).