By Robert Chazan
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Extra resources for Ajs Review, 1992, Part 2
Yosef twice criticizesstatementsby rabbisseparatedfromhimby morethan a generation,but most likelyhe reactsto the substanceof the statementandbears no special ill-feelingtoward the statement'sauthor. Specifically,in one context Yosef is troubledby R. Yehudaha-Nasi's silence during Avdan's attemptedhumiliationof R. Yishmaelb'R. 5"No specialill-feelingtowardYehudaha-Nasiis revealedby Yosef'sstatement,whichis merelycriticismof his actionsin one specificcontext. Elsewhere,Yosefcriticizesa tanna,R. , God] forgiveR.
Absolute certainty, however,is not yet, and may never be, completelywithin our grasp. Analysis of amoraic commentarybased on statementsby Rami bar Hama, a third and fourth-generationBabylonian amora, for example, reveals that Rami bar Hama is of intense concern as a person to Rava, Rami's younger contemporary,but not at all to subsequentgenerations. Theirlives, therefore,are intimatelyintertwined,and supplyclearmotivationfor a complexrelationship. I note these detailsbecausethey mayshedlighton otheraspectsof theirrelationship(see below), but whateverconclusionswe draw must be consideredextremely tentative.
Yevamot 21a and 82a, Baba Mezia 71b, Baba Batra 145a, Zevahim I l0b, and Menahot 95b. Y. 81. See, for example,Arukhha-Shalem,ed. , Vienna, 1926), vol. 1, pt. 2, p. 15; and Marcus Jastrow. , New York:JudaicaPress, 1971),pp. 139 and 191. 82. See DikdukeiSoferim,nn. lamed and following. A Kabbalistic Perspective on Gender-Specific Commandments: On the Interplay of Symbols and Society Author(s): Talya Fishman Source: AJS Review, Vol. 17, No. 2 (Autumn, 1992), pp. org/stable/1486944 . Accessed: 06/07/2011 13:15 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at .
Ajs Review, 1992, Part 2 by Robert Chazan