Ravina [the Last]

Born in the year 4260 (of Creation), Ravina was a sixth-generation Amora, and a student-colleague of Rav Ashi. The Babylonian Talmud was sealed around the year 432 C.E. (corresponding to the first year after the destruction of the Second Temple), by Rav Ashi and Ravina. – This signifies the end of the period of the Amoraim, as Rav Ashi and Ravina arranged all the teachings of the Amoraim and established them according to the order of the tractates. A hint for them is found in the verse: “until I come to the sanctuary of God, I will understand their end” [Psalms 73:17]. "Sanctuary" [מקדשי] hints at Rav Ashi. "Their end" [לאחריתם] hints that they were the end of the period of teaching. [Bava Metzia 86a]. Ravina was a prominent student of Rava, while Rav Ashi only had the opportunity to serve Rava at the end of his life.

Ravina was older than Rav Ashi and was his student-colleague; his permanent place was in Mata Meḥasya. His colleagues included Rav Aḥa bar Rava, Rav Aḥa bar Taḥlifa, Rav Aḥa of Hutzal, Mar Zutra, and others.

Although Rav Ashi was the head of the Yeshiva and everyone was subordinate to him, Ravina took a significant part in his Yeshiva and in the arrangement of the Babylonian Talmud. Sometimes, we see that he himself was the decider, and he had many students.

His Self-Sacrifice

Ravina was sitting before Rav Ashi on Shabbat.

He saw a man tying his donkey to a palm tree on Shabbat. The law is known: it is forbidden to use something attached to the ground on Shabbat, lest one detach it. Therefore, Ravina raised his voice and told the man: “This act is forbidden on Shabbat, stop immediately!”

The man did not listen to him! Ravina said to him: “If you do not listen to the words of the Sages, we will excommunicate you!”

Ravina asked Rav Ashi: “Is what I did in your presence, God forbid, a disrespect towards you?”

Rav Ashi said to Ravina: “There is no wisdom nor understanding nor counsel against the Lord” [Proverbs 21:30]. That is to say: nothing stands against the desecration of God’s name! This comes to teach us that wherever there is a desecration of God’s name, one does not show honor to a Rabbi. This implies that Rav Ashi told Ravina, “You did very well.” [Eruvin 63b].

The Unnamed Ravina Mentioned in the Gemara is Rav Ashi’s Colleague

His father is not mentioned anywhere, and it appears he was not a great man, as we find Ravina saying: “I am not a carpenter (i.e., not wise), nor the son of a carpenter (i.e., not the son of a wise man)! I will dismantle and I will explain!”

He said this about himself out of humility, but he would not have said so about his father if his father had been a scholar. [Avodah Zarah 50a].

A Student of Rava

He was privileged to receive his Torah from Rava, as we find: Ravina said to Rava: “Mar, behold,” – thus he addressed Rava – “a young scholar came from the Land of Israel and said: ‘One who has no water to wash his hands for prayer may wipe his hands by rubbing them with earth, or a pebble, or a splinter!’”

Rava said to him: “That scholar who came from the Land of Israel spoke well! For it is not written in the verse ‘I will wash in water’ but rather ‘I will wash my hands in purity’ [Psalms 26:6], which implies using anything that cleans when one has no water for prayer.” [Berakhot 15a].

His Sharpness

Ravina and Rav Ḥama bar Bozi were sitting and studying Torah before Rava. When Rava dozed off, Ravina asked Rav Ḥama bar Bozi: “Is what you said true? That every death mentioned in the Torah with the expression ‘expire’ (gavi’a), such as ‘and he expired and was gathered to his people’ [Genesis 49:33], is the death of the righteous?”

Rav Ḥama bar Bozi replied: “Yes, that is what we said.”

Ravina challenged him: “But the generation of the flood, even though they were wicked, is described with the expression ‘expire’! As it is stated: ‘and all flesh that crept upon the earth expired’ [Genesis 7:21]?”

Rav Ḥama replied: “We said that wherever ‘expire’ is mentioned together with ‘gathered,’ it is the death of the righteous! For example: ‘and he expired and was gathered to his people’.”

Ravina further challenged: “But it is written about Ishmael with the expression ‘expire’ and ‘gathered’! As it is stated: ‘And these are the years of Ishmael’s life, one hundred and thirty-seven years; and he expired and died and was gathered to his people’ [Genesis 25:17] – and was not Ishmael wicked?”

During the discussion, Rava awoke from his slumber and said to them: “Dardakei! (My children),” – thus said Rabbi Yoḥanan: “Ishmael repented during the lifetime of his father Abraham! Therefore, the expression ‘expire’ and ‘gathered’ is used concerning him! This is derived from the verse: ‘and Isaac and Ishmael his sons buried him’ [Genesis 25:9].”

“Behold, Ishmael showed respect to Isaac and placed him before himself, even though Isaac was younger than him! From this, we learn that Ishmael repented.”

They asked: “Perhaps the Torah listed them according to their wisdom, and it does not mean that Ishmael preceded Isaac?”

They answered: “If the Torah listed them according to wisdom, how would we explain the verse concerning the burial of our father Isaac: ‘and Esau and Jacob his sons buried him’ [Genesis 35:29]? Why were they not listed according to their wisdom?”

From this, we learn that the Torah does not list according to wisdom, and necessarily Ishmael preceded Isaac because he repented during the days of our father Abraham. [Bava Batra 16b].

Although Ravina was undoubtedly still young during Rava’s time, he was nevertheless great enough to once challenge Rava. [Gittin 73a]. [Avodah Zarah 22a]. He even reached the stage of issuing halakhic rulings during the lifetime of Rava, his teacher. [Eruvin 40a].

Knowing His Place

Rava said: “When a scholar slaughters an animal for himself, he examines the slaughtering knife himself and does not need to show it to his Rabbi, even if he is in the jurisdiction of his Rabbi.”

Ravina happened to be in Meḥoza, Rava’s place, where Rava was the local Rabbi. The innkeeper showed the knife to Ravina before slaughtering for him.

Ravina asked him to go and show the knife to Rava! The innkeeper was astonished and said to Ravina: “Does Mar not agree with Rava’s opinion! A scholar examines the slaughtering knife when he slaughters for himself?!”

Ravina replied to the innkeeper: “When I eat at an inn, it is not considered that I am doing it for myself, because I am buying the meat from you for money, and this is exactly like buying meat from other stores.” [Eruvin 63a].

With Rava’s Students

Ravina associated with all of Rava’s students, as we find:

Once, Rav Papa and Rav Huna bar Rav Yehoshua participated and combined their meals together.

By the time Rav Huna ate one loaf, Rav Papa ate four loaves! Rav Huna said to Rav Papa: “Give me my share of the loaves!” Rav Papa replied: “You accepted me from the outset according to how much I eat, so why should we divide the meal now?!”

Rav Huna challenged Rav Papa from a Baraita: “If members of a group were sharing, and one of them had large hands (i.e., was accustomed to eating more), are they permitted to tell him: ‘Take your share and leave’?”

Rav Papa replied: “The Baraita deals with a situation where the group members told a glutton who joined the group for the purpose of a sacrifice, but here you participated with me in an optional meal out of friendship and wanted to eat with me, therefore you accepted all of my eating from the start.”

Again, Rav Huna challenged from the end of the Baraita: “And furthermore, even if five people made a joint meal, are they permitted to tell him: ‘Take your share and leave’?”

Rav Papa retracted and gave Rav Huna bar Rav Yehoshua his share.

Rav Huna then went and participated in a meal with Ravina. By the time Rav Huna ate one loaf, Ravina managed to eat eight loaves! Rav Huna bar Rav Yehoshua said: “It is better to participate in a meal with a hundred people like Rav Papa than to participate with one person like Ravina!” [Pesahim 89b].

A Practical Story for Halakha

Rav Papi said: Ravina told me a story about one of the Sages, whose name was Rabbi Tabot, or Rabbi Tavyomi, and some say Rabbi Shmuel bar Zutra.

That scholar was devoted to the attribute of truth and would not alter his words, even if they were to give him the entire world!

Thus, the narrator told me, says Ravina: On one Erev Shabbat, close to the entry of Shabbat, I was sitting, and a man came and asked me if I had sesame seeds to sell him? I replied that I did not have sesame seeds to sell. He asked me: “May I deposit the money I brought to buy sesame seeds with you, because it is already dark and I cannot return it to my home since Shabbat is entering?”

I replied to him: “Behold, my house is before you!” That man placed his money in my house, and the money was stolen.

That man came before Rava to ask him what the law was? Rava replied: “What that scholar told you, ‘Behold, my house is before you,’ is not considered that he accepted responsibility for your money! Not as a paid guardian and not even as an unpaid guardian, and he is exempt from guarding your money!” [Bava Metzia 49a].

Student-Colleague of Rav Ashi

When Rav Ashi founded his Yeshiva in Mata Meḥasya, he took Ravina to his right hand, and Ravina was his student-colleague, as we find: The Sages instituted showing the slaughtering knife to a Sage for examination out of respect for the Sage. Even though Rav Ashi, Ravina’s Rabbi, was in Babylonia, Ravina nevertheless examined the knife of a certain slaughterer in Babylonia! Rav Ashi said to him: “Why did you do this? You are taking away the crown of honor of the city and not giving honor to your Rabbi who lives in Babylonia!”

Ravina replied to Rav Ashi: “But Rabbi Hamnuna issued a halakhic ruling in Babylonia in a place called ‘Harta’ when Rabbi Hisda was his Rabbi and did not live there, even though Rabbi Hisda lived in Babylonia! If so, I also did not rule in your place ‘in Mata Meḥasya,’ and there is no need to be concerned about this even though Mar (master) lives in Babylonia?!”

Rav Ashi said to him: “It should be said the opposite, Rabbi Hamnuna did not issue a halakhic ruling because both were in Babylonia!” Ravina replied to him: “Rabbi Hamnuna issued a halakhic ruling in Rabbi Hisda’s time because he was Rabbi Hisda’s student-colleague, and I, too, am your student-colleague!” [Eruvin 63b].

With His Colleagues

Ravina and Rav Ḥama bar Bozi happened to visit the house of the Exilarch and ate their fill. Rav Ḥama rose from his place and went to look for a hundred people so that they could say in the Grace after Meals for an invited group: “Let us bless our God, of Whose bounty we have eaten.”

Ravina said to him: “There is no need to look for a hundred people! For Rava said the halakha follows Rabbi Akiva, and even when there are a hundred people, the formula said for ten is not changed, which is: ‘Bless our God, of Whose bounty we have eaten’.” [Berakhot 50a].

With Rav Ashi

Ravina was sitting before Rav Ashi on the two festival days of Rosh Hashanah that fell on Thursday and Friday. Ravina saw that Rav Ashi was not in a good mood and asked him the reason! Rav Ashi replied that he was distressed because he had not set up an Eruv Tavshilin on Erev Yom Tov, and therefore he could not cook for Shabbat! Ravina said to him: “Mar can set up an Eruv Tavshilin now on the first day of Yom Tov! For Rava said that if two festival days fell on Thursday and Friday, one may set up an Eruv Tavshilin from the first day of Yom Tov (Thursday) for the second day of Yom Tov (Friday) and make a condition:

If today is a festival day by Torah law and tomorrow is a weekday, I do not need the Eruv! And if tomorrow is a festival day by Torah law and today is a weekday, behold I am now combining on Erev Yom Tov my Eruv Tavshilin!”

Rav Ashi replied to Ravina: “Rava’s words can only be said concerning the two festival days in the diaspora, where each day is forbidden due to doubt! But for the two festival days of Rosh Hashanah, which are considered one long sanctity, did Rava say that it is possible to make such a condition?! For their Erev Yom Tov is only on Wednesday?”

Ravina asked Rav Ashi: “But the Sages of the Yeshiva in Nehardea said that even an egg laid on the first day of Rosh Hashanah is permitted on the second day, just like on the two festival days in the diaspora, because they are not considered one sanctity?”

Rav Mordekhai, Rav Ashi’s student, replied to Ravina and resolved his question: “Rav Ashi explicitly told me that he did not agree with the opinion of the Sages of Nehardea in this matter. Therefore, an Eruv Tavshilin could only be set up on Erev Yom Tov, which is Wednesday.” [Beitzah 6a].

His Words in Aggadah

We learned in the Mishnah: On Erev Yom Kippur in the morning, they would bring the High Priest to the Eastern Gate and pass bulls, rams, and sheep before him – these are the offerings the High Priest brings in his service on Yom Kippur.

They challenged the Mishnah: We learned that they also passed goats before him! For three goats were also offerings on Yom Kippur: one for a sin-offering, and the other two, one for a sin-offering and the other sent to Azazel. So why did the Tanna in the Mishnah not include them?

They answered: Because the goats come to atone for sins, there is concern that the High Priest might recall the sins of Israel and become disheartened!

If we are concerned that the High Priest might become disheartened, then even the bull should not be passed before him! For the bull also comes for a sin-offering?

They replied: The bull for a sin-offering comes to atone for him and for the sins of his fellow priests, and if one of his fellow priests committed a transgression, the High Priest knows him and arouses him to repentance, and therefore he will not become disheartened.

But for all of Israel, whose atonement comes through the bringing of the goats, the High Priest cannot know about everyone whether they have repented! Therefore, there is a concern that he will be disheartened lest they not be atoned for!

Ravina said: What the High Priest knows about the actions of his fellow priests is similar to what people commonly say:

If your sister's son, who knows you and your deeds, is the king's officer, know how to behave! Do not pass before him in the market lest he find an excuse to extract money from you for the kingdom, because he knows your deeds! [Yoma 18a].

Charity Collector

Ravina was a charity collector and happened to be in Meḥoza. The women of the place came and threw remnants of gold chains and bracelets before him for charity, and he took them.

Rabba Tosefa'a asked him: “But we learned in a Baraita that a charity collector accepts a small amount from women, but not a large amount?”

Ravina replied to him: “These gold chains and bracelets are a small amount for the women of Meḥoza, because they are wealthy.” [Bava Kamma 119a].

Beyond the Letter of the Law

Ravina had four fields surrounding one field belonging to a man named Runya.

Ravina fenced all four of his fields on all four sides to protect them.

Ravina came to Runya and asked him to give him half of the expenses of the fence! Because Runya also benefited from this fence, which also protected his field! Runya did not agree to give Ravina his share of the fencing expenses, arguing that he had no need for the protection of his field.

Ravina returned to Runya and asked him to pay him at least the cost of the reeds at the cheapest price?! Runya also did not agree to give even this.

Ravina returned to Runya and asked him to pay him at least the wages for the guard that he saved due to the fence! And he said to Runya: “If I had not fenced, you would have had to hire a guard to protect your field and pay him for it?!” Runya did not agree to pay Ravina even the lowest wage, which was the guard’s salary.

One day, Runya was gathering dates from the palm trees in his field. Ravina said to his sharecropper near Runya: “Go and take a cluster of unripe dates from Runya’s field!”

Ravina’s sharecropper went to bring a cluster of dates from Runya’s field. Runya raised his voice and rebuked him! Ravina said to Runya: “By shouting at the sharecropper, you revealed your opinion that you are comfortable with the protection of the palm trees so that people do not take from them, and they are important to you.”

“Therefore, even if you are not afraid of thieves, as you claimed, and thus exempted yourself from paying your share in the fencing, you still benefit from the fencing and should pay your share?! And do you not benefit from the fact that the goats roaming in the area cannot enter your field to eat the dates because of the fence?!”

Runya replied to Ravina: “As for ordinary goats! With one shout I can prevent them and keep them away from the field, and I do not need fencing!” Ravina said to him: “But I have proven to you that you need a guard to shout at them! If so, I saved you a guard, so give me at least the guard’s wages?”

Runya came before Rava and asked what the law was in this case! Rava said to him: “Go and appease Ravina with what he has already agreed to accept from you, which is the guard’s wage, and certainly, this is better for you than paying him half of all the fencing expenses! If you do not do so, I will judge you according to the law, as Rabbi Huna said according to the view of Rabbi Yose, who holds: that everything is according to how one fenced! And this means that you will have to pay according to the halakha half of the fencing expenses.” [Bava Batra 5b].

Ravina and Runya

Runya bought a field adjacent to Ravina’s field; that is, Runya bought a field on the border of one of Ravina’s fields.

Ravina thought of buying the field from him for the amount Runya paid, according to the law of “Bar Metztra” (abutting neighbor), and thus remove him. The intention: The law of “Bar Metztra” stipulates that when a person owns land adjacent to his neighbor’s land, and his neighbor wants to sell his land, the adjacent neighbor has priority over anyone else, and even if it was sold to another, the adjacent neighbor may take it from the other. The basis of this law is learned from the verse: “And you shall do what is right and good in the eyes of the Lord, that it may be well with you” [Deuteronomy 6:18], and Rashi explains: This is a compromise beyond the letter of the law, meaning that even if more than what is legally required is asked of him, he should act accordingly.

Rav Safra bar Rav Yibba said to Ravina: “Do what is right and good in the eyes of the Lord and do not remove him!”

“Behold, Runya is a poor shoemaker, and you know what people say: a shoemaker pays four zuz for the hide and another four zuz to the tanner of the hides. If so, his profit from the shoes he sells is meager! Therefore, deal with him with goodness and righteousness and leave him the field for his livelihood.” [Bava Batra 5b].

His Family

Ravina betrothed his son to the daughter of Rabbi Haviva and Ravina recited the blessing of “Shehasimḥah Bime'ono” (Who dwells with joy) from the time of the betrothal. Ravina said about Rabbi Haviva’s household: “I know them that they do not retract, and the wedding will take place.”

However, it did not happen, and Rabbi Haviva’s household retracted and did not give him the woman. [Ketubot 8a]. However, in Niddah 66a, it implies that he married her. – Mar bar Rav Ashi found Ravina anointing his daughter with unripe orlah olives for healing.

Mar bar Rav Ashi said to him: “It is stated that the Sages said that ‘all forbidden objects whose benefit is prohibited may be used for healing’ only in a time of danger and for saving a life, but if it is not a time of danger and the healing is a way of enjoyment, did they say it is permitted?!” Ravina replied to him: “My daughter became ill with a high fever and chills, therefore it is like a time of danger.”

And some say that Ravina replied to him with astonishment: “Is what I did called a way of enjoyment! For there is no way to anoint with olives until they have ripened and their oil has been extracted in the olive press?!” [Niddah 66a].

Ravina greatly honored his daughter before her marriage by writing a large dowry sum and committed to giving her more than was customary. The Sages said to Ravina: “Come, let us make a formal acquisition (kinyan) for your commitment of such a sum!”

Ravina said to them: “If I make a kinyan, I will not double the amount, because I will be obligated to pay it all! And I am doing this only to increase my daughter’s honor.” [Pesahim 104b]. From this, it can be inferred that Ravina was a wealthy man.

His Passing

When Ravina passed away, the eulogizer began and said: “The palm trees swayed their heads over a righteous man who flourished like a palm tree.” And we must eulogize him day and night because Ravina studied Torah day and night. Ravina passed away five years before Rav Ashi. From this, we learn that he lived a long life, as he was older than Rav Ashi. [Moed Katan 25b].