Abbahu, Abbahu

Terumot v.43c). He encouraged the study of Greek by Jews. He learned Greek himself in order to become useful to his people and Shimon, then under the Roman proconsuls , that language having become, to a considerable extent, the rival of the Hebrew even in prayer (Yer. Sotah, vii.21b). In spite of the bitter protest of Simon b. Abba, he also taught his daughters Greek (Yer. Shab. vi.7d; Yer. Sotah, ix.24c; San. 14a). Indeed, it was said of Abbahu that he was a living illustration of the maxim (Ecc. vii.18; compare Targum), "It is good that thou shouldest take hold of this study of the Law ; yea, also from that branches of knowledge withdraw not thine hand: for he that feareth God shall come forth of them all" (Ecc. R. to vii.18).

As Abbahu delivered popular sermons, the masses naturally crowded to hear him, and deserted the halakist. At this apparent slight, R. iyya manifested chagrin, and R. Abbahu hastened to comfort him by comparing himself to the pedler of glittering fineries that always attracted the eyes of the masses, while his rival was a trader in precious stones, the virtues and values of which were appreciated only by the connoisseur. This speech not having the desired effect, R. Abbahu showed special respect for his slighted colleague by following him for the remainder of that day. "What," said Abbahu, "is my modesty as compared with that of R. Abba of Acre (Acco), who does not even remonstrate with his interpreter for interpolating his own comments in the lecturer's expositions." When his wife reported to him that his interpreter's wife had boasted of her own husband's greatness, R. Abbahu simply said, "What difference does it make which of us is really the greater, so long as through both of us heaven is glorified?" (Sotah, 40a). His principle of life he expressed in the maxim, R. Abbahu, though eminent as a halakist, was more distinguished as a haggadist and controversialist. He had many interesting disputes with the Christians of his day (Shab. 152b; San.

Thus, a heretic bearing the name of Sason (=Joy) once remarked to him, "In the next world your people will have to draw water for me; for thus it is written in the Bible (Isaiah 12:3), 'With joy shall ye draw water.'" To this R. Abbahu replied, "Had the Bible said 'for joy' [1] , it would mean as thou sayest, but since it says 'with joy' [2] , it means that we shall make bottles of thy hide and fill them with water" (Suk. 48b). These controversies, though forced on him, provoked resentment, and it is even related that his physician, Jacob the Schismatic (Minaah), was slowly poisoning him, but R. Ammi and R. Assi discovered the crime in time (Av. Zarah, 28a).

Pesahim iii.30b). Abbahu left behind him a number of disciples, the most prominent among whom were the leaders of the 4th amoraic generation, R. Jonah and R. Jose. At Abbahu's death the mourning was so great that it was said, "Even the statues of Csarea shed tears" (Mo'ed Katan 25b; Yer. Av. Zarah, iii.42c).

Ihi (Ittai), a Babylonian halakist, contemporary of Samuel and Anan (Eruvin 74a), and brother of Minyamin (Benjamin) b. Ihi. While this Abbahu repeatedly applied to Samuel for information, Samuel in return learned many Halakot from him (Naz. 24b; Bava Metzia 14a, 75a).

A Christian came to Abbahu with the quibbling question: "How could your God in His priestly holiness bury Moses without providing for purificatory rites, yet oceans are declared insufficient?" (Isaiah 40:12). "Why," said Abbahu, "does it not say, 'The Lord cometh with fire'?" (Isaiah 64:15). "Fire is the true element of purification, according to Numbers xxi.23," was his answer (Sanhedrin 39a). Another question of the same character: "Why the boastful claim: 'What nation on earth is like Thy people Israel' (II Sam. 7:23), since we read, 'All the nations are as nothing before Him'?" (Isaiah 40:17), to which Abbahu replied: "Do we not read of Israel, he 'shall not be reckoned among the nations'?" (Numbers xxiii. 9, Sanhedrin as above).

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