Thursday, September 19, 2019

Keritut 28: Can Rav have resolved a question on Rav Chisda?

Yesterday, in Daf Yomi, we finished Krisus. There is an interesting emendation there, on Keritot 28a, from Rav to either Rava or Rabba, which appears motivated by scholastic generational concerns.

First, the gemara:

אמר רב חסדא אין הקינין מתפרשות אלא אי בלקיחת בעלים אי בעשיית כהן
§ Rav Ḥisda says: Nests, i. e., pairs of birds, are designated, one as a burnt offering and one as a sin offering, only in the following manner: Either by the owner at the time of purchase or, if the owner did not designate the birds at that stage, by the priest at the time of sacrifice.

Note that Rav Chisda is a 3rd generation Amora. Rav Shimi bar Ashi clarifies Rav Chisda's position, the gemara raises an objection to Rav Chisda based on a brayta. Then:
אמר רב הכי קאמר ומה במקום שלא קידש הגורל בלקיחת בעלים ובעשיית הכהן קידש השם אי בלקיחת בעלים אי בעשיית כהן כאן שיקדש הגורל שלא בלקיחה ושלא בעשייה אינו דין שיקדש השם אי בלקיחה אי בעשייה
Rav said that this is what the baraita is say ing: And if in a place where the drawing of a lot, either by the owner at the time of purchase or by the priest at the time of sacrifice, does not sanctify an animal with a specific designation, and nevertheless a verbal designation of the name, either by the owner at the time of purchase or by the priest at the time of sacrifice, does sanctify it with a specific designation; here, with regard to the two goats, where the drawing of a lot that does not take place at the time of purchase nor at the time of sacrifice sanctifies the animal with a specific designation, is it not logical that verbally designating the name, either at the time of purchase or at the time of sacrifice, should sanctify it with a specific designation?

Koren / Sefaria preserve the reading of Rav. Artscroll follows an emendation to Rava and notes an alternate emendation (Shita Meubettzet) to Rabba. The person who gave the daf yomi shiur explained that this was because Rav here doesn't make sense, since Rav was 1st generation and Rav Chisda was 3rd generation.

Indeed, Hachi Garsinan has these variants:

However, I don't think that Rav is impossible here. Indeed, the graph for Mivami shows that Rav Chisda was a student of Rav. Rav was his rebbe muvhak, and after Rav's death, Rav Chisda studied under Rav Huna.

On the other hand, besides chronological feasibility, there is another dimension to this question. This has to do with roles. In some of our disambiguation algorithms (in progress), we look to categorize people (and disambiguate between several people with the same name), on the basis of coocurrence. And one aspect that jumped out was that the same person really has multiple identities.

For instance, Rav Chisda (who is unambiguous) still has three identities:

1) the young Rav Chisda, interacting with his teachers
2) the middle-aged (? maybe same as above) Rav Chisda, interacting with his colleagues
3) the old Rav Chisda, interacting with his students

Here, Rav Chisda (A3, but also earlier) had a position, which was explained by Rav Shimi bar Ashi, who is the generation after Abaye and Rava. So, Rav Chisda is assuming role #3. The anonymous gemara challenges his position based on a brayta. We would expect Rava, who is A4, to resolve this challenge, much more than Rav Chisda's teacher.


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Niddah 8a: Rabbi Elazar, Rabbi Eliezer, and Pedat

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