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one of a group of rabbis (active AD 250-500) who discussed the Mishnaic law in the law schools of Palestine and Mesopotamia where they explained and applied earlier teachings and whose discussions are recorded in the Talmud

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Another example of a reference to the tripartite structure states that the foundation of some of the Babylonian Talmud's sugyot is based entirely on a tripartite structure, i.e., three parts that comprise the entire sugya (or as some of the researchers call it, a three-fold sugya--sugya meshuleshet) (Friedman 1977, 391; Faur 1999, 180) for example three statements that relate to the sugya of the Mishna or three matters (for example, halakhic issues) that deal with one subject or refer to one subject (Weiss 1962, 202; Friedman 1978, 42), or "a statement by an early amora that serves as the basis for three later amoraim" (Friedman 1977, 391).
By the time of the Amoraim, the main antagonists were the Christians, who claimed that God had forsaken the Jews because of their sins and because they had not accepted the Christian messiah.
As such, it is a more refined work, and as a result, and for a variety of other reasons (the Babylonian Talmud is later than the Jerusalem and hence able to override the decisions of the latter; the textual condition of the Babylonian Talmud is in a more satisfactory state; the Babylonian Geonim at Sura and Pumbedita were in direct succession to the Babylonian Amoraim, so that the Babylonian Talmud became 'our Talmud,' etc.) the authority of the Babylonian Talmud ultimately eclipsed that of the Jerusalem Talmud, giving it far greater significance throughout most of Jewish history.
(87) Amoraim were Jewish biblical scholars active starting from the early-third-century compilation of the Mishnah until the last third of the fourth century in the land of Israel and until 500 in Babylonia.
The expression belongs to the Aramaic of the Early Amoraim. The meaning of [??] is 'a yelling or screaming woman'; see Schlesinger 1928: [section] 22.
This nickname was cherished by the Amoraim and is ubiquitous in their sayings.
Our inquiry, however, will not focus on the nature of the prohibition (or its relation to a more general conceptualization of the Sabbath in Jewish Law), but rather the conceptualization of a particular detail of the halakha (the squeezing of pomegranates!) through three historical periods: that of the tannaim, the amoraim, and rishonim.
(1.) The authorities of the Mishna are called by the term Tanna, meaning teacher by the authorities of the Gemara, themselves known as Amoraim, or an Amora.
Immediately, the seven leaders and the great lords and priests and prophets and kings, and also all the Tannaim [teachers] and Amoraim [interpreters] and all the sages of the Talmud, ...
The terse interpretations, laws, and principles of the Mishnah were more fully explained in the "written law" or Gemara which was created by a second group of Rabbis known as Amoraim from approximately 220 - 500 C.E.
The last step is taken by the early Amoraim: here allegorical interpretation of the Song of Solomon plays a special role.
Each of two groups of Jewish scholars (amoraim), one in Palestine and the other in Babylonia, independently produced a Talmud.
Both essays address the different methodologies (Revadim, i.e., aiming to inform students of the stages of the gemarah 's development: tannaim, amoraim, stam-rnim), and approachesof traditional rabbinic study (lomdut uderekh ha-urn mud vs.
The Amoraim had never seen the structure they were trying to describe.
(170) The generations that followed the Tannaim were called Amoraim ("those who recount the law") because they worked to interpret and deliver the authoritative Mishnayot.