Rav Ashi, Ravina and Rav Acha the Son of Rava

The Massechta began with a kasha. The avid. What's going on over here? Hackle's coming to be married or something and whatever it's coming to be married it seems to be a contradiction in my schmoise. Whether that person is allowed to shack the killer or whether that person is only allowed to shack the avid. So the Gamorah said He turned to the great Rav Ashi and he told Rav Ashi that I don't hear the kasha. The whole but every single time it says the word is it killer? It says I'm a mirror. It says I'm a mirror. Then I wrote and they had a whole exchange. >> [laughter] >> And after an eminent change of back and forth between Rav Nachman and Rav Ashi finally Rav Ashi turned to Rav Nachman. And he told him let me explain to you what's going on over here. The reason I felt that you like it in our mission means that despite the fact that you find elsewhere that it could mean avid is because I was bothered that if it means and also means avid so then why does the mission have to repeat itself and say that whoever this is or and by the way they could be avid. It makes more sense that the kind of the mission is telling me that this person that's a servant from the killer and also sometimes only be the avid and the avid then is to try to figure out when the killer and when be avid. But Rav Ashi told Rav Nachman over let me explain to you where I was coming from. I'm not tossing casually. What was bothering me was the words and that's why I asked the question that I asked. We mentioned that So, the base of the to makes a very subtle but profound deek in the Gamara. After Rab Aha bar Rava gives Rav Ashi a little bit of a run for his money as it relates to this kasha, Rav Ashi says, "Let me explain to you what my kasha was." Rashi says, "Where was Rav Ashi's kasha?" The Gamara didn't start with Omar Rav Ashi rather it started doesn't share with the effort stomach. Rav Aha bar Rava heard this kasha. He turned to Rav Ashi and they had a shuckle of a dyer. So, what does Rav Ashi mean when he says, "I'm not shira kashali." Rav Ashi, you're taking ownership of this kasha. You're becoming baal a boss of this kasha. It's not your kasha. This is not your kasha. You're defending the kasha. But, what did Rav Ashi mean when he said, "I'm not shira kashali." Toisvis [snorts] says, mashma shira Ashi is a kasha. It sounds like from the Gamara of Rav Ashi I'm not shira kashali that Rav Ashi was the one that asked the kasha. But, I don't know if it's so in the Gamara. Even though when we read the Gamara in real time it didn't sound that way. Says Toisvis, "From here there's a raya shira Rav Ashi see the Gamara. That Rav Ashi is the one that was masada the Gamara. And it's for that reason it makes sense for Rav Ashi to take ownership of this kasha. I'm not shira kashali because being that Rav Ashi is the masada the Gamara either Rav Ashi is the one asking the question or at the very least Rav Ashi is the one who's presenting this question in the seder of the Gamara. But, Rav Ashi becomes baal a boss. He becomes the manda omer of this kasha because he's the author of the kasha or at the very least the presenter of the kasha. Hence, it makes sense that even though it was a stomach of the Gamara it should be attributed to Rav Ashi and that's why mamaduyik where Rav Ashi said, "I'm not shira kashali." It's interesting. This identical Sugyan that you find right here in Chulin daf beis amud beis, you find in another Gemara. This Gemara is in Maseches Kesubos daf zain amud aleph. So again, this is a Sugya that's learned in Yeshivas. It's discussing the very first Halacha of Maseches Kesubos, which is besulin l'yom ha'revi'i. And the Gemara had a shaila whether or not it's muttar for a chasan to be bo'el a besula rishona with a besula on Shabbos or not. The reason that is because when the dam besulim happened through that bi'ah rishona, there is going to be a chabura and michter chabura. This is something that a person is not allowed to do on Shabbos. And this is what's going on. So I'm just going to pick up one excerpt of the Gemara. Rav Svid shari l'meval b'chila b'Shabbos. Rav Svid said that it's muttar to do bi'ah rishona on Shabbos. Economically, some say Rav Svid gufa bo'el b'chila b'Shabbos. That Rav Svid himself once got married and the bi'ah rishona was on Shabbos. Rav Yehuda damri, Rav Yehuda shari l'meval b'chila b'Yom Tov. He allowed a bi'ah rishona to happen on Yom Tov. Not Shabbos, Yom Tov. Omar Rav Pappa mishmei d'Rav Ammar. So Rav Pappa said in the name of Rav Ammar, lo teima b'Yom Tov d'shari hu b'Shabbos asur. When the Gemara says Rav Yehuda was mattir bi'ah rishona on Yom Tov, don't think he's coming to be choilek on Rav Svid. He holds that it's only muttar on Yom Tov but not on Shabbos. Shabbos is always much more chamur than Yom Tov. Tu adin d'bi'ah rishona b'Shabbos nami shari. Because the oigen Rav Yehuda would hold it's muttar on Shabbos as well. Aso, why did it say in the Gemara Rav Yehuda shari l'meval b'chila b'Yom Tov? Umaysa shari kacha hu. Because it was a it was a real story. Rav Yehuda shari l'meval. He gave a heter. >> [laughter] >> And the story happened to happen Yom Tov. But if the story would have been Shabbos, he would have issued the same exact heter. Who said this? Rav Pappa in the name of Rav Pappa. Mishmei d'Rav Ammar. Rav Pappa said in the name of Rav Ammar, b'Yom Tov shari, no. Rav Yehuda was mattir on Yom Tov. B'Shabbos asur. But on Shabbos it's going to be asur. So machlokes is Rav Pappa and papa whether or not when you were not able to it was only a puppy said my puppy said no beyond the puppy puppy turns to a puppy and he tells him why would you hold that there's a between and I assume you would hold me to would say that what do you want to say that cuz what's the problem with a there's a on the other hand you're allowed to make a little we don't be so happy to be with you all the time so you should let me know if you want to but I'm happy with this never a time that you're allowed to make there's no way therefore it's going to be awesome so I'm happy to be happy with you all the time it should be to make so this is old school once upon a time I don't even like they used to make on right these were real this is the real deal either way he said it should be to make on the other hand you have the same what's the problem with making the problem is it's the problem is I don't know I'm always happy to be happy that's your problem you're saying that if you say me by a bill that means you should say me when it comes to a lot it's regarding you it says the following this is one of the foundational principles in the other definitely when you discuss the of smoking and showering the other not for now but either way he told them the epic words it says double I have a trivia question where does it say that I'm in Vegas I'm in Chavez and I was either way it has to be a double that is and a bill is is a davar shavah l'chol nefesh, but mugmar is not a davar shavah l'chol nefesh. So, the Pappas Papi, I don't understand what he's asking. I hope it's only mutar not on Shabbos, cuz it's all predicated on what? It's predicated on meitach. Are you going to tell me if you say meitach for a beer rishonah, you should say meitach with regards to mugmar halacha? Mugmar has to be a davar shavah l'chol nefesh. Can't compare smoking to taking a shower, right? That would be a contemporary way of talking about this. But the bottom line is mugmar halacha, mugmar beer rishonah is a davar shavah l'chol nefesh. You say meitach. As opposed to when it comes to mugmar, that's not a a davar shavah l'chol nefesh. So, look at the Gemara. You ready? Ready? Amar lei Rav Achai bar Ravah to Rav Ashi. So, Rav Achai bar Ravah turns to Rav Ashi. He says, "El mi ata im hazoy?" If that's the case, and this dam means tsvi on Yom Tov, if somebody finds a hesh, a tsvi on Yom Tov, hoyil de'einah shavah l'chol nefesh, being that eat a tsvi is not shavah l'chol nefesh, oyil de'einah also l'mishchatei, maybe you shouldn't be allowed to uh shachtei. Meaning, you tell me a new chiddush that the only time you say that something's called ochel nefesh is if it's shavah l'chol nefesh. So, maybe you shouldn't be allowed to shachtei a hesh. Amar lei Rav Ashi turns to Rav Achai bar Ravah, he told him, "Ano davar hatzorech l'chol nefesh ka'amino." What I meant to say was a davar that's tzorech l'chol nefesh, and tsvi is tzorech l'chol nefesh, so and tsvi is shavah l'chol nefesh. We don't need the sugiyah right now. This is not what we're learning. Rav Achai bar Ravah hears this whole shmuze between Rav Papi and Rav Papi, and he turns to Rav Ashi, and he asks him a good kasha. He says, "El mi ata im hazoy? How do you reconcile tsvi?" So, Rav Ashi said, "Ano davar hatzorech l'chol nefesh ka'amino." What I meant to say was davar What I meant to say Rav Ashi didn't say one word. We just went through the entire Gemara, more than we had to. He didn't say one for a reason. He didn't say one word did Rav Ashi. What does he mean when he said "Ano davar hatzorech l'chol nefesh ka'amino"? The terutz is, even though Tosafos doesn't speak of the it's the same exact and that [snorts] is when we come and that's why just like it's over here even though he's not the one that said it. The truth is we don't have time for this right now, but if you take a look at this stuff like that in a with regards to a modern in the event that she's trying to be from the and if you take a look at that's a in you're going to find the same exact signal. So at least four places where this repeats itself. We're in the middle of a someone says something to me and I said let me explain to you what I meant even though didn't say one word. Oh, but the it's this that we can actually see that I got it. If you take a look on this from going to take and sue uh tomorrow in the and Rashi on that tomorrow. The over there says Rebbi and Reb Yona so far. Reb and Reb Yona was so far. If you take a look at Rashi says so far so far. They were the end of the I do names of my tomorrow I say to tomorrow was not written I say to I bet I'm not in the mattress I say [laughter] to I'm I say to I say to everybody would say whatever you wanted to say. The cover the the issue who pay >> And this is says Rashi, it's a very long Rashi, what the Gemara means when it says that Ravina and Rav Ashi was so fair. So give me a bigger this Rashi right here is Martin with this taste this in the base of the base and that is the Rav Ashi and in the Gemara you see Rav Ashi together with Rav Ashi they were the ones that were misattributed Gemara. The truth is this is an Indian that I believe is connected to be Marsha if for no reason other than Baruch Hashem we do what we do and that is we learn Talmud Bavli day in day out rain, snow, or shine and we have a a taste for stock way in the beginning of school and that tells us who the author of the Talmud Bavli is and it is good day to delve in a little bit. But before we do that we have to introduce a person that I believe is one of the most underrated in him of the late 19th century and the early 20th century and that is how going how good all Ruby is good Isaac Ruby wits or more popularly known as Ruby is good Isaac Ruby or even sometimes simply as Ruby. [snorts] So who exactly was Ruby is good Isaac Ruby? Ruby is good Isaac Ruby was born in the 1840s in Lita. He was a child prodigy. At the age of 13 he had enrolled in the Volozhin Yeshiva and he became a Talmud movie of the base of the Ruby who was the Yeshiva or one of the Yeshiva in Volozhin at the time. As a matter of fact not only did he become a Talmud movie of the base of the Ruby but he became a you did not fish the not show true with not show at your my side with the base son a going a Godel with kind of a levy soloveitchik. He became best best friends with Rubenstein. The Rubenstein was an incredible incredible guy. His kiss was almost surreal. Not just that, his way of learning, his mahalik and critical thinking was very much like that of his grace and rather than base levy and his and his father Rubenstein. So this was a year who had an incredible incredible because and in addition to the fact that he had an incredible because he also was a big London in the very brisk the original the soloveitchik in the very very lit vicious sense. Rubenstein was also very street smart. He was very politically astute and there was a feeling amongst the owner that being that he was blessed with this kitchen he had to use it for the class of in fact if you're familiar with a little bit of the the Jewish history of Lithuania specifically of the original I discussed this briefly this morning with Sapphire. So original of course had a Shiva and sometimes more than more than one Shiva but there was also a position that was known as Gabby. So Gabby today is probably what you would refer to as the president of the Shiva. So it was understood that the original was going to operate with Shiva's but also had to be someone that was to make the big decisions and that person had to be a little bit more worldly and someone that was more sensitive to the political ramifications of what the original is going to do or what the original is not going to do. The Gabby of the original Shiva for the last 25 years of its existence was Rubenstein which by the way speaks volumes of who he was and how he was respected in the world and also with his relationship with Rubenstein because Rubenstein of course was the of the Rosh Yeshivas of Volozhin. But the bottom line is, this was a Yid who was a great, great gaon, but he was also someone that had a certain instinct when it came to understanding worldliness and politics that transcended him and put him into a very, very >> [snorts] >> unique category. Now, we all know that the second half of the 19th century was a very, very dangerous time for the Jews. If not physically, certainly spiritually. That was the height of the Haskalah, and the the the whole world of looking at the Torah in a different way was plowing through all parts of Europe, and it had even penetrated the olam ha-yeshivos. One of the big sakonahs that was unique to the olam ha-yeshivos is that there were a few maskilim, whose names don't have to be mentioned, that had written history works. And they started questioning what Yidden always took for granted. They had this new scientific method and approach to going about history, and just because you heard something from your father, heard something from his father, doesn't necessarily mean that we have to take it at face value. And they started writing newsletters, which eventually became multi-volume historical works. And these works started making their ways into the schansten and the best yeshivos. And there was a big feeling that, even though we tried to ignore, but at the same time, this was too powerful, and something had to be done. There had to be some counter movement, because if there's not going to be a counter movement, you know, who [snorts] knows what kind of churban is going to take place. Just to appreciate it a little bit better, one of the ideas that were being very much undermined in these seforim chitzonim was the origin of the Talmud, and exactly how things came about. And it was considered to be very, very dangerous to people that dedicated their lives to studying the Talmud. Regardless, a group of rabbonim got together and they decided that we have to be one of our chevra, one of our people. Ein af ein By the way, those works were written by former Yeshiva guys as well. But, right now we need one of our chevra to go and he's going to have to write a work that's going to counter everything that's been done. And they decided that the person that's qualified to do this is not other than our hero, Rabbi Yitzchak Halevi. He had the credentials from a bakius perspective. He had the credentials from an oiker horim, from a London perspective. And he also chapped the matzav. He was very astute. And as a result, they felt he's the one that should go ahead and do it. As a matter of fact, in the letters from Rabbi Moshe, >> [laughter] >> there's a letter where Rabbi Moshe is so excited when he hears that Rabbi Moshe Isaac Halevi undertook this work and he's going to go and he's going to put something out where he's going to show the world the truth and he's going to give credibility, unfortunately we've come to this point, to our mesorah and present the facts the way that they really happened. Either way, Rabbi Yitzchak Isaac Halevi, he took the calling of the Gedolei Yisrael and he embarked upon this project. And this project became his magnum opus. If you know, you know. It's what's known today as a six-volume work. It's called the Devarim Shelanu. The Devarim Shelanu was written by Rabbi Yitzchak Isaac Halevi. And the purpose of the Devarim Shelanu was to go and it was to counter. As a matter of fact, if you go through Devarim Shelanu, over the years I've gone through several segments of it. It's very, very unique. First of all, it's unique because it's in large part a polemic. He quotes all the maskilim sforim that you're not supposed to learn. And he quotes them chapter and verse. He had to. It was a rasha. He had to do what he had to do. And as a result, it a big chunk of Devarim is literally quoting all these different Seforim. Additionally, it's a history work. So, you talk about classic history works, Darchei Shmuel comes up in every single intelligent conversation. But, on top of that, it's also a real safer because, as we're about to see, he made incredible pilpulim and he answered kashas and he brought rayos. So, you have to make birchas haTorah before you learn Darchei Shmuel. Maybe not for the Seforim component and maybe not for the Jewish history component, ask your local rabbi, but there's a lot of pilpul, there's a lot of Torah, there's a lot of ray going on in these Seforim and it's an incredible, incredible work. It was authored by this great, great gaon who, really, if you think about it, was mesiras nefesh to dedicate years of his life to do this and he did it literally lehafsir atarah leyoshnah to make sure that the olam hayeshivos would realize and they would understand that, really, their mesorah was the proper mesorah. Now, it's interesting, if you go through Darchei Shmuel, so Rabbi Yitzchak Isaac Halevy was going up against very formidable opponents, right? The chevra, again, who we haven't named, who wrote books, were very intelligent people. But, at the same time, Rabbi Yitzchak Isaac Halevy had an unfair advantage and you see it in one second and that is he was a much bigger talmid chacham than they were. It wasn't even close. So, his level of talmid chacham is so gadol gadol. You know how we get excited when we speak out some of the Reb Chaim Brisker pieces? It's that level and then merge that with Reb Chaim Halevy Soloveitchik type of lamdus. So, the the brilliance of Darchei Shmuel, if you know where to look, is on a different planet. And that was, as far as we were concerned, looking at this somewhat non-objective observers, it gave him a tremendous, tremendous unfair advantage. But, either way, that's what the Darchei Shmuel is and that's the introduction. So, believe it or not, a big chunk of devarim she ain't deals with who wrote the Gemara. Now, you can say how could there have been a debate of who wrote the Gemara? How could there be a debate? We quoted a Tosafot in Chullin daf bet, a Rashi in Bava Metzia pei vav. By the way, the Ramban in his Hakdamah to Yad Chazakah, Rav Sherira Gaon in his famous Iggeres say exactly what Rashi and Tosafot say, that is that who is mesader the Gemara? It was Rav Ashi. But at the end of the day, internal it's In terms of the chazal, it's one Gemara. It's the Gemara in Maseches Bava Metzia daf pei vav amud aleph. And even that Gemara is a very vague Gemara. The Gemara says Ravina and Rav Ashi sofrei rav. What does sofrei rav even mean? It means they wrote the Gemara? It doesn't say they wrote the Gemara. It says they were sofrei rav. So, Rashi says what it means. But we're dealing with people that weren't taking what Rashi said as Torah mi Sinai. And as a result, Rav Yitzchak Isaac Halevi in his Avodas Hakodesh, where he, believe it or not, has to defend this, so he needed to somehow make the argument, again, using the scientific approach, that Rav Ashi wrote the Gemara, because that one blurb in the Gemara in Bava Metzia pei vav amud aleph wasn't enough for these maskilim. And the fact that Rashi and Tosafot said it, being that it's coming from that one Gemara as well, they didn't feel necessarily held that the level of credibility. And therefore, even though Rav Yitzchak Isaac Halevi said it's poshut that I'm a first among equals, and if the Ramban writes it in his Hakdamah, and Rav Sherira Gaon writes it in his Iggeres, and it's a Rashi, and it's a Tosafot, that this is the way you have to learn the Gemara. Rav Ashi Ravina sofrei rav. It's the teretz of the teretz of So, it's poshut. It's poshut that this is what it means. But at the same time, at the same time, he was sort of forced to go ahead and try to come up with some scientific proof from the Gemara minei ubei >> [snorts] >> that Rav Ashi is the one that Rav Ashi is the one that wrote the Talmud Bavli. So, if you have access to the various This is in chelek aleph, it's starting from page 562. You just turn page after page after page. Reb Yisrael Salanter made an incredible observation. An observation that repeats itself over and over and over again that it's literally eif shel afar tam. Just going to start with one Gemara and then we'll get the gist of it. This is the Gemara Maseches Kiddushin daf vov. The Gemara there says [snorts] as follows, "Pshita uh it's pashut nassan lo get uh uh uh a man would go with his wife, give her a get, and say, "Harei at bas chorin." You're now a a free woman, right? Sounds like she needs a get. Lo yamor klum. It's nothing because "Harei at bas chorin" is not a loshon of geirushin. What's the loshon of geirushin? You have learn Maseches Gittin "Harei at muteres l'cholin." If somebody would go with his shifcha and say, "Harei at muteres l'cholin." And you would say, "Harei at muteres l'cholin." Lo yamor klum because what's the loshon of shichrur? "Harei at bas chorin." "Amor lo leistai." What would you have if somebody went over to his wife and said, "Harei at atzmi." You are to yourself mao. "Mi amrinan?" Do we say l'malacha kamala? That what he meant was "Harei at atzmi" that now your paycheck goes to me, moving forward your paycheck you can keep for yourself. "I demo l'gamrei kamala." Or maybe "Harei at atzmi" means you're not just uh your paycheck, but it means you're 100% free, you're severed, you're not going to be my wife anymore. This is the Gemara Zevachim. Says the Gemara, "Omer Ravina l'Rav Ashi." So, Ravina turned to Rav Ashi and he said, "Tushma, bring your raya." "Tanya b'Maseches Gittin "Harei at muteres l'cholin." V'chulu v'chulu." And that was his raya. Said Reb Yisrael Salanter, "Why is it that Ravina said his terutz to Rav Ashi? Why did he say his terutz? The Gemara should say, "Omer Ravina, I have a terutz. Tushma." Doesn't say Ravina just said a terutz. Ravina went and he said his terutz to Rav Ashi. Now, bishlama had Rav Ashi said something previously in the Sugya that would explain why Rav Ashi is talking to Ravashi. Ravashi had said something or if Ravashi would respond to Ravina and he would say something after the fact. That's why we're bringing Ravashi looping Ravashi into this conversation cuz he's going to contribute. Ravashi didn't contribute one thing in that Gemara in Kiddushin Daf Vav. There was an Ibaya midat tochma. Ravina is the one that said the tochma. There's just one connect Amal lei Ravina lei Ravashi. They want to know who Ravina told this tochma to to Ravashi. And there Rav said that this anomaly where you have an Amora who's going to say a teretz to a kasha in a Sugya and rather than just say it, he's going to address it to Ravashi despite the fact that Ravashi wasn't mentioned earlier or isn't going to be mentioned later is something that you find in Sugyas if you know how to look over and over and over and over again. He quoted Yoma Daf Lamed Beis, Menachos Daf Vav, Shavuos Daf Lamed Vav, Shabbos Daf Chof Heh, Bava Basra Daf Pey Gimmel. He quoted Bava Basra Daf Kuf Mem Ches, he quoted Bava Metzia Daf Tzadik Vav, Yoma Daf Mem Ches, Bechoros Daf Nun Hey, Shabbos Daf Kuf Tes, Menachos Daf Lamed Alef, Menachos Daf Nun Beis, Kiddushin Daf Chof Alef, Sukkah Daf Mem Alef, Bava Bava Kama Daf Tzadik, Yoma Daf Chof Hey over and over and over and over and over again. Where there's a kasha and an Amora says it to a different Amora by the way. And an Amora whoever that is, it's Rav Yermiya, it's uh Rava bar Me Bar Neish, it's Mar bar Ameimar, Rav [snorts] Achas Saba. You just go through these Gemaras. It's always a different Amora. Every single one is somebody else. And instead of just saying the teretz, he says it to Ravashi. And Ravashi's whole contribution to the Sugya is that he's the one he was the recipient. He is the one that this teretz was told to. And he said it has no havana. What's the pshet? He said but it's poshet Cuz if you know how to learn Gemara, if you're not a historian, but you're someone that actually went through every single Gemara, you will know this. Rav Ashi has a very unique role in the Gemara, and that is he was the masader of the Talmud Bavli. So, when terutzim were being said, they weren't just being said, they were being told to Rav Ashi. And the reason they were being told to Rav Ashi is because Rav Ashi had this very, very unique role of being masader of the Gemara, and being that he had this unique role of being masader of the Gemara, so he's collecting terutzim. And that's why you have all these different terutzim going and telling these things to Rav Ashi, they're not telling it to anybody else. In other words, we have a Tosafos that's based on a Gemara that's based on a base, which we showed is a Gemara in Kesubos daf zain, which we said is also a Gemara in Kesubos daf same daf, also a Gemara in Niddah daf same daf, where Rav Ashi didn't say a word, and then at the end of the sugiyah, Rav Ashi finally said, "This is what I meant to say." I guess four riots. Murdered four riots up here, boy Adam Yocham Dover. There's no question in the world. Rav Yitzchak Isaac Halevi said, "I'm going to double down on this Tosafos. I'm going to show you how many times when even though you don't have that very unique punchline where Rav Ashi says, "This is what I meant to say," but at the same time, the amei ram are talking to Rav Ashi. And being that they're talking to Rav Ashi, it means Rav Ashi plays a very unique role over here. What's this new unique role that Rav Ashi's playing? The teretz is he's the masader of the Gemara. It's not one line in a Gemara in Bava Metzia daf same daf that the Maschil could be mefakpek on. This is the whole Talmud Bavli. It screams it from the rooftops that Rav Ashi is the one that was masader of the Talmud Bavli. I'll tell you something very interesting. Rav Ari Bergman from Lawrence, so he wrote his dissertation on Rav Yitzchak Isaac Halevi's Derush Rishonim. It's called The Formation of the Talmud. So, it's a synopsis with a lot of chiddushim of his on this thesis of Derush Rishonim, specifically the formation of the Talmud components. There's a lot more going on in there in the series shine him, but he's referring specifically to this part. On page 117, he brings this whole Indian. That this guy is a guy lady made this observation that you find Sugis with this Akasha and an Amora is going to say a Teretz and he tells the Teretz to Rav Ashi. Even Rav Ashi wasn't mentioned prior, he wasn't mentioned after. That's what he writes. He says, "Today, Halevi's assertion can be proven by computer-assisted research, which validates his hypothesis. This a feat not possible in earlier generations. This author has tested for similar patterns among the most commonly quoted Amora. Rav Huna, Rav Chisda, Rav Yosef, Rabba, Abaye, Rava, Rav Nachman, Rav Papa, and Ravina. By checking all instances in which answers were addressed to them and verifying that they were previously involved in the same discussion. The phenomenon Halevi found for Rav Ashi is not present even once with any of them. The only Amora that you're going to find this to, where there was a Kashna and someone saying a Teretz and he's addressing the Teretz to Rav Ash to someone that wasn't mentioned earlier or later, is going to be Rav Ashi. And that's because Rav Ashi is the one that was Masader. Rav Ashi is the one that was Masader the Talmud Bavli. So this Dikduk that Tosfos spoke out on Chullin Daf Beis Amud Beis, which we showed you see already from other Gemaras as well. But really there's a broader and a more general Dikduk and that Dikduk repeats itself over and over and over and over and over again. But I'll tell you one other Dover Nifla came as shocking news to me that I saw as I was going through a little bit of Derech Eretz Shine him. And this is in Chelek Vav and this is on page 80. Who is the one that turned to Rav Ashi right in the beginning of Maseches Sukkot? Amalei Rav Aha brei de Rava Rav Ashi. Everything twice about the Amora of Aha brei de Rava? Abaye, Rava, Rabba, Rav Yosef, Rav Yochanan and Reish Lakish, right? The Seder Olam Rabbah that features so prominently. Rav Aha b. Rava, I mean, we know it's not the first time we heard Rav Aha b. Rava. We've definitely said the words Rav Aha b. Rava a lot, but have we ever stopped to meditate a little bit on on that name, Rav Aha b. Rava? >> [snorts] >> Rav Yitzchak Isaac Halevi says that if you look, and be'ezrat Hashem we're going to start finding it a lot. If you look, you're going to see Rav Aha b. Rava is mentioned countless times in Shas. Countless, you can't count, literally. >> [snorts] >> Not just that, almost every time he's mentioned, he's talking to Rav Ashi. This idea of Amaleh Rav Aha b. Rava to Rav Ashi repeats itself close to 100 times in Talmud Bavli, where Rav Aha b. Rava is not just saying something, but he's talking directly to Rav Ashi. And said Rav Yitzchak Isaac Halevi, who Gan Lo Achshav, you ready for this? Rak Es Ravina, we used to thinking of Ravina Lo Im Da L'Yad Rav Ashi. Ravina was the right-hand man, so to speak, of Rav Ashi. But if you know how to look, you're going to find the Halacha of the place that is tied for all the way around that you find with the sure part and parcel of the equation. But in a unique way, Rav Aha b. Rava was next to him. In the identical way that Ravina was next to him. Rav Aha b. Rava, once you know how to look, you'll see, was on Rav Ashi's side in the same exact way as Ravina was on his side. It wasn't just Ravina Rav Ashi, it was Rav Aha b. Rava and Rav Ashi as well. In fact, when you look at Ravina's contribution and you look at Rav Achabrei d'Rava's contribution in the world of Rabbi Yitzchak Isaac Halevi, who is the moreh d'asra pointed by Rav Chaim Ozer Rav Chaim Brisker of Brisk to know this inyan, he said, "I'm telling you Rav Achabrei d'Rava is literally side by side." And how much more meaning will that give to sing the words of Achabrei d'Rava? How much more meaning will that give to sing the words "Amalei Rav Achabrei d'Rava" "Amalei Rav Achabrei d'Rava Ravashi." In other words, this beginning of Maseches Chullin, "Akol shochtin u'chatzilin." Who shochit doesn't share with the oven? And I wish fitz over the pshat of them this Gemara for 2 days. And the Gemara began, "Amalei Rav Achabrei d'Rava Ravashi." Achabrei d'Rava, Ravashi. And then Ravashi at the end says, "Amalei Anash shochtin u'chatzilin and Tosefos you can almost miss this Tosefos that almost launched the Tosefos on the daf. And all of a sudden the Tosefos throws in over here that we can't write Ravashi see that Gemara. And Rav Akiva the sent it to Ravashi above Mitzvah daf Pev. This inyan of understanding the names and appreciating what's going on right here isn't just a Tosefos insight in terms of understanding Chullin daf Bais, but it's a Tosefos insight in terms of everything that we do. Understanding the whole seder of the Gemara, understanding Shas, where Ravina and Ravashi and Rav Achabrei d'Rava and his Chavraya Kadisha they're sitting down and they're going to write now the Pirush on Maseches Chullin and they begin "Akol shochtin u'chatzilin." And Ravashi who's the head of this Chavraya he puts it out there "Akol shochtin u'chatzilin." Who shochit doesn't share with the oven? What do you mean Ravashi? Wait, Ravashi puts it out. What's going on over here? And Rav Achabrei d'Rava who's always as you're going to see on his right side, he turns to him and he says, "What do you mean? The key of Akol doesn't mean that way." Ravashi says, "Let me explain it to you." And then they deliver some contemporary shot to him like Rav Ashi's own shot and like Ravina's shot to him and then they even bring shot to him from the past like Abaye and Rava. This is all in the seder of the Shas. Let's be mesader. Let's put it in writing. Abaye and Rava lived 100 years ago. I understand, but now we're putting it down. Now we're going to canonize it for generations. The bottom line is it's an insight not only in terms of understanding, in terms of understanding this gemara right here, but really it's a davar she yosam in the klal lalamed al a klal kuloi. It's a way of understanding the entire klal of exactly the seder of the Shas. So just end. That is so one of the things that you discover when you learn the story of Rabbi Yitzchak Isaac Halevy is that as we mentioned he was someone that was politically very very sharp and very respected by all the Gedolei Yisrael from the Chassidim to the Misnagdim to the Litvisher to the Polishers to the Deitcher. He was somebody that was able to build bridges and was able to unite Yidden in a very very very unique way. As a matter of fact, if you know you know, but Rabbi Yitzchak Isaac Halevy was also very instrumental in the founding of Agudas Yisrael. Ad kedei kach, it's claimed that he's the one that came up with the name Agudas Yisrael. He's the one that in one of his letters said I even have the name. The name is going to be called Agudas Yisrael because the objective is going to be to beat unite all the Yidden. And if you look at how far he went to make sure every single Yid was going to be included in his vision of what Agudas Yisrael was going to be. Ultimately not everybody joined to your dual, but read his letters and you'll see what he was trying to do. And he said that's what we're going to call it. We're going to call it Agudas Yisrael because we're going to look away from differences and we're going to make sure we're going to unite all the different Yidden. The way Rabbi Aryeh Bergman concludes his dissertation is that it's so interesting that the legacy of Yitzchak Isaac Halevi was the and a big part of the maybe the but a big part of the was the formation of the Talmud and his contribution that he gave to in terms of understanding the Talmud a few years after Isaac Halevi passed away at the which was hosted by the idea of came about which further cemented the contribution and the legend of Isaac Halevi you know it's interesting in today's rate Isaac Halevi introduced us to an that maybe we never fully appreciated an unsung hero of the Talmud Bavli of Isaac the of I think Isaac Halevi himself is one of the unsung heroes of Jewish history a name that the world has forgotten a name that the world deserves to remember this was a year that contributed so much to the of the way it is today he was a year that was at a time when was at a tremendous corner he the of the of the of the