The Amoraim (Jewish Babylonian Aramaic: אַמוֹרָאִים, romanized: ʾamōrāʾīm; singular Amora אַמוֹרָא amōrā, "those who say", "those who speak over the people", or "spokesmen") were Jewish scholars active primarily in Babylonia and the Land of Israel from about 200 to 500 CE, who interpreted the Mishnah and expounded and clarified the Oral Torah after its initial codification.12 They succeeded the Tannaim in the traditional sequence of ancient Jewish scholars: whereas the Tannaim transmitted the still-uncodified oral tradition and their debates were preserved in the Mishnah, the Amoraim interpreted that material, and their legal discussions and debates were subsequently recorded in the Talmud and codified in the Gemara. Their halakhic rulings were regarded as having the same validity as those of the Tannaim, and they also continued and developed the aggadic tradition.2
Close communication was maintained between the Palestinian and Babylonian schools through messengers and travelling scholars, which accounts for sayings of Babylonian Amoraim appearing in the Palestinian Talmud and Palestinian teachings appearing in the Babylonian tradition. In Palestine, scholars ordained by the nasi and the Sanhedrin bore the title "Rabbi", whereas Babylonian scholars were known as "Rav". In addition to teaching, the Amoraim performed communal duties, including serving as judges and distributing charitable funds. More than 2,000 Amoraim can be identified across the approximately three-century period, although some names are inevitably confused or uncertain.2
The Amoraic era
The first Babylonian Amoraim were Abba Arikha, respectfully referred to as Rav, and his contemporary and frequent debate partner, Shmuel. Among the earliest Amoraim in Israel were Johanan bar Nappaha and Shimon ben Lakish. Traditionally, the Amoraic period is reckoned as seven or eight generations (depending on where one begins and ends). The last Amoraim are generally considered to be Ravina I and Rav Ashi, and Ravina II, nephew of Ravina I, who codified the Babylonian Talmud around 500 CE. In total, 761 amoraim are mentioned by name in the Jerusalem and Babylonian Talmuds. 367 of them were active in the land of Israel from around 200–350 CE, while the other 394 lived in Babylonia during 200–500 CE.3
In the Talmud itself, the singular amora generally refers to a lecturer's assistant; the lecturer would state his thoughts briefly, and the amora would then repeat them aloud for the public's benefit, adding translation and clarification where needed.
Prominent Amoraim
The following is an abbreviated listing of the most prominent of the (hundreds of) Amoraim mentioned in the Talmud. More complete listings may be provided by some of the external links below. See also List of rabbis.
First generation (approx. 230–250 CE)
The term "judges of the Exile" in the Babylonian Talmud is associated with Karna and Samuel of Nehardea.4
Second generation (approx. 250–290 CE)
- Rav Huna (d. 297), disciple of Abba Arikha and Samuel of Nehardea. Dean of the Yeshiva at Sura.
- Judah ben Ezekiel (d. 299), disciple of Abba Arikha and Samuel of Nehardea. Dean of the Pumbedita Academy.
- Adda bar Ahavah, (3rd and 4th centuries), disciple of Abba Arikha.
- Hanan bar Rava, disciple of Abba Arikha.
- Hillel, son of Gamaliel III (fl. early 3rd century), disciple and grandson of Judah haNasi, and younger brother of Judah II.
- Judah II (fl. early 3rd century), disciple and grandson of Judah haNasi, and son and successor of Gamaliel III as Nasi. Sometimes called Rabbi Judah Nesi'ah, and occasionally Rebbi like his grandfather.
- Shimon ben Lakish (d. late 3rd century), student of Yohanan ben Zakkai, Rabbi Yannai and others, and colleague of Johanan bar Nappaha.
- Johanan bar Nappaha (d. 279 or 289), disciple of Judah haNasi and Rabbi Yannai. Dean of the Tiberian Academy. Primary author of the Jerusalem Talmud.
- Samuel ben Nahman
- Shila of Kefar Tamarta
- Rabbi Isaac Nappaha
- Anani ben Sason
Third generation (approx. 290–320 CE)
- Rabbah (d. 320), disciple of Rav Huna and Rav Yehudah. Dean of the Yeshiva at Pumbedita.
- Rav Yosef (d. 323), disciple of Rav Huna and Rav Yehudah. Dean of the Yeshiva at Pumbedita.
- Rav Zeira (Israel)
- Rav Chisda (d. 309), disciple of Rav, Shmuel, and Rav Huna. Dean of the Yeshiva at Sura.
- Shimon ben Pazi
- Rav Sheshet
- Rav Nachman (d. 320), disciple of Rav, Shmuel, and Rabbah bar Avuha. Did not head his own yeshiva, but was a regular participant in the discussions at the Yeshivot of Sura and Mahuza.
- Rabbi Abbahu (d. early 4th century), disciple of Rabbi Yochanan. Dean of the Yeshiva in Caesarea.
- Hamnuna — Several rabbis in the Talmud bore this name, the most well-known being a disciple of Shmuel (fl. late 3rd century).
- Judah III (d. early 4th century), disciple of Rabbi Johanan bar Nappaha. Son and successor of Gamaliel IV as NASI, and grandson of Judah II.
- Rabbi Ammi
- Rabbi Assi
- Hanina ben Pappa
- Raba bar Rav Huna
- Rami bar Hama
- Rav Shmuel bar Yehudah
Fourth generation (approx. 320–350 CE)
Fifth generation (approx. 350–371 CE)
Sixth generation (approx. 371–427 CE)
- Rav Ashi (d. 427), disciple of Rav Kahana. Dean of the Yeshiva in Mata Mehasia. Primary redactor of the Babylonian Talmud.
- Ravina I (d. 421), disciple of Abaye and Rava. Colleague of Rav Ashi in the Yeshiva at Mata Mehasia, where he assisted in the redaction of the Babylonian Talmud.
Seventh generation (approx. 425–460 CE)
Eighth generation (approx. 460–500 CE)
- Ravina II (d. 475 or 500), disciple of Ravina I and Rav Ashi. Dean of the Yeshiva at Sura. Completed the redaction of the Babylonian Talmud.
Stammaim
Stammaim is a term used by some modern scholars, such as David Weiss Halivni, for the rabbis who composed the anonymous (stam) statements and arguments in the Talmud, some of whom may have worked during the period of the Amoraim, but who mostly made their contributions after the amoraic period.5 See also Savoraim.
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