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Rabbi Abbahu () was a Jews and Talmudist of the Talmudic Academies in Syria Palaestina from about 279 to 320 CE and is counted a member of the third generation of Amoraim. He is sometimes cited as Rabbi Abbahu of Kisrin (Caesarea Maritima).
Abbahu was an authority on weights and measures. Yerushalmi Terumot 5:3 page 43c in Bomberg's Venice edition ( ירושלמי דפוס ויניציאה (בומבירגי), תרומות דף מג טור ג) ; 5:1 in current editions He encouraged the study of Koine Greek by Jews. He learned Greek to become useful to his people, then under the Roman Empire , that language having become, to a considerable extent, the rival of Hebrew language even in prayer. Yerushalmi Sotah chapter 7, 21b In spite of the bitter protests of Shimon bar Abba, he also taught his daughters Greek. Yerushalmi Shabbat chapter 6, 7d; Yerushalmi Sotah chapter 9, 24c; Sanhedrin 14a Ecclesiastes Rabbah 7:18 says: "'It is good that you grasp this,' this is Bible, 'and from that, too, do not withdraw your hand,' this is Mishna; 'for one who fears God will fulfill them all,' like Rabbi Abbahu of Caesarea."
After semikha, he declined a teacher's position, recommending Abba of Acre for the position, as he considered himself less worthy than Abba of Acre.Sotah 40a He thereby illustrated his doctrine that it is a divine virtue to sympathise with a friend in his troubles as well as to partake of his joys.Tan., Vayeshev, ed. Salomon Buber, 16 Later he assumed the office of rector in Caesarea, the former seat of the amoraim Hoshaiah Rabbah. He established himself at the "Insurrectionary Synagogue" ( Jerusalem Talmud, Nazir 7, 56a; Jerusalem Talmud, Sanhedrin 1, 18a; compare Josephus, B. J. ii. 14, § 5; Marcus Jastrow, Dict. p. 838 from which some of the most prominent teachers of the next generation issued. In Caesarea. he originated several ritual rules, Jerusalem Talmud, Demai 2, 23a, R.H. 34a one of which (regulating the sounding of the shofar) has since been universally adopted, and is referred to by rishonim as "the Enactment of R. Abbahu"."Takkanat R. Abbahu"; compare Machzor Vitry, Berlin, 1893, p. 355
He did not confine his activity to Caesarea, but also visited and taught in many other Jewish towns. Jerusalem Talmud, Berakhot 8, 12a; Jerusalem Talmud, Shabbat 3, 5c On these journeys, Abbahu gathered so many halakhot that scholars turned to him for information on mooted questions. Jerusalem Talmud, Shabbat 8, 11a; Jerusalem Talmud, Yevamot 1, 2d In the course of these travels he made a point of complying with all local enactments, even where such compliance laid him open to the charge of inconsistency. Jerusalem Talmud, Berakhot 8, 12a; Jerusalem Talmud, Beitzah 1, 60d On the other hand, where circumstances required it, he did not spare even the noble classes. Jerusalem Talmud, Avodah Zarah 1, 39b Where the rigorous exposition of laws created hardship for the am ha'aretz, he did not scruple to modify the decisions of his colleagues for the benefit of the community.Shabbat 134b; Jerusalem Talmud, Shabbat 17, 16b; Jerusalem Talmud, Mo'ed Katan 1, 80b
Abbahu was reportedly strict regarding halakha. According to Hullin 61.7He ordered some Samaritan wine, but subsequently heard that the Samaritans no longer strictly observed the kashrut. With the assistance of his colleagues (Hiyya bar Abba, Rabbi Ammi, and Rabbi Assi), he investigated the report and, ascertaining it to be well-founded, ruled the Samaritans to be equivalent to for all ritual purposes.
Abbahu left behind him several disciples, the most prominent among whom were the leaders of the fourth amoraic generation, Rabbi Jonah and Jose ben Halafta. The mourning was so great that it was said, "When Rabbi Abbahu passed away, the pillars of Caesarea, his city, ran with water as if they were shedding tears over him.". Mo'ed Katan 25b; Jerusalem Talmud, Avodah Zarah 3, 42c
These controversies, although forced on him, provoked resentment, and it was even related that his physician, Jacob the Heretic, was slowly poisoning him, but Rabbi Ammi and Rabbi Assi discovered the crime in time. Avodah Zarah 28a
Abbahu made a notable exception about the Tosefta's statement books are not to be saved from a fire on Shabbat from a place of heathen worship, saying that he did not know the answer.Shabbat 116a and Rashi's commentary (in Hebrew/Aramaic) Regarding the line "Blessed be the Name of His glorious Kingdom" recited after the Shema, Abbahu says that in Palestine, where the Christians look for points of controversy, the words should be recited aloud lest the Jews be accused of silently tampering with the unity of God, whereas in the Iraqi city of Nehardea, where there are no Christians, the words are recited with a low voice. Pesachim 56a, and Rashi's commentary (in Hebrew/Aramaic)
Preaching directly against the Christian dogma, Abbahu says: "A king of flesh and blood may have a father, a brother, or a son to share in or dispute his sovereignty, but the Lord says, 'I am the Lord your God! I am the first - that is, I have no father; and I am the last - that is, I have no brother; and besides me there is no God - that is, I have no son'".Isaiah 44:6; Exodus Rabbah 29 His comment on Numbers 23:19 has a still more polemical tone: "God is not a man that he should lie; neither the son of man, that he should repent; if a man says: 'I am God,' he is a liar; if he says: 'I am a son of man,' he will have cause to regret it; and if he says, 'I will go up to heaven,' he has said something but will not keep his word". Yerushalmi Ta'anit 2:1, end, page 65b in Bomberg's Venice edition; ירושלמי דפוס ויניציאה (בומבירגי), תעניות דף סה טור ב (in Hebrew/Aramaic); 9a in current editions (in Hebrew/Aramaic)
Some of his controversies on Christian theological subjects, as on Adam, Yalkut Shimoni, Genesis 47 on Enoch, Genesis Rabbah 25 and on the resurrection, Shabbat 152b are less clear and direct.See Bacher, Agada der Pal. Amor. ii. 97, 115-118
It has the following bibliography:
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