Taught in / from Rebbe's Days (article preview)

Bava Kamma 94b

A Tosefta (Bava Kamma 94b) discusses a repentant robber or usurer who tries to return the ill-gotten gains. One should not accept it from them, and if one does, the Sages are displeased with him. Rabbi Yochanan dates this Tosefta to (sixth-generation Tanna) Rabbi Yehuda HaNasi’s time – a brayta describes a thief who wished to repent; his wife said, “Empty one, if you repent, even your belt isn’t yours” so he refrained from repenting. The brayta concludes that at the time, they (the Sages) said … and then continues with the Tosefta’s text about repenting robbers and usurers.

This wording, בִּימֵי פלוני נִשְׁנֵית מִשְׁנָה זוֹ, appears a few other times. In Shabbat 123b, a Tosefta states that initially, only three vessels may be moved on Shabbat: a knife for cutting a pressed-figs cake, a spork to clean a pot’s filth, and a small table knife. Over the years, they repeatedly permitted additional vessels until the last Mishnah where they said that all vessels may be moved except for a large saw and a plow blade. To this, the Amora Rabbi Chanina said that in the days of (Biblical figure) Nechemiah ben Chachalia was this (initial restrictive law) taught, because Nechemiah 13:15 describes the Jews’ light treatment of Shabbat, and Nechemiah’s reaction.

In Bava Metzia 33a, a brayta teaches that studying Scripture is a partial virtue; studying Mishnah is a virtue and they receive reward; studying Gemara, there’s no greater virtue; and pursue study of Mishnah more than Gemara. The Talmudic Narrator wonders at the internal contradiction, for if Gemara has the greatest virtue, why run after studying Mishnah more? As an answer, there’s Rabbi Yochanan’s statement: this brayta was initially taught in extolling study of gemara, whereupon everyone abandoned Mishnah study. Then, Rabbi Yehuda HaNasi taught them to pursue study of Mishnah more¹.

In Horayot 13b, a brayta describes a procedure of standing in honor of the entrance of the Nasi (of the Sanhedrin), deputy Nasi, and Chacham. Rabbi Yochanan comments that this brayta was taught in the days of Rabban Shimon ben Gamliel II (Rebbe’s father). He was the Nasi, Rabbi Natan the deputy, and Rabbi Meir the Chacham. Thinking there should be a recognizable distinction between the honor accorded to him and others, he established these rules. This led to Rabbi Natan and Rabbi Meir unsuccessfully conspiring to depose him.

Finally, in Bechorot 30b, a brayta stated that one, even a Torah scholar, who wishes to accept upon himself chaver status (involving various ritual stringencies) must do so in the presence of three chaverim.