Savoraim

{{Short description|Group of leading rabbis, c. 500–600 CE}} {{Italic title}} {{Eras of the Halakha}} '''''Savora''''' ({{IPA|he|savoˈʁa|lang}}; Aramaic: סבורא, "a reasoner", plural '''''Savora'im''''', '''''Sabora'im''''' {{IPA|he|savoʁaˈ(ʔ)im|}}, סבוראים) is a term used in Jewish law and history to signify one among the leading rabbis living from the end of period of the ''Amoraim'' (around 500 CE) to the beginning of the ''Geonim'' (around 600 CE). As a group they are also referred to as the '''Rabbeinu Sevorai''' or '''Rabanan Saborai''', and may have played a large role in giving the Talmud its current structure. Modern scholars also use the plural term '''Stammaim''' (Hebrew; "closed, vague or unattributed sources") for the authors of unattributed statements in the Gemara. {{Rabbinical eras timeline|500|625|Era_of_the_Savora'im}}

==Role in the formation of the Talmud== Much of classical rabbinic literature generally holds that the Babylonian Talmud was redacted into more or less its final form around 550 CE.<ref>Oesterley, W. O. E. & Box, G. H. (1920) ''A Short Survey of the Literature of Rabbinical and Mediæval Judaism'', Burt Franklin:New York. {{ISBN|0-8337-2602-1}}</ref> The Talmud states that Ravina and Rav Ashi (two amoraim) were the "end of instruction",<ref>Bava Metzia 86a</ref> which many understand to mean they compiled the Babylonian Talmud.<ref name="Triebitz">R' Meir Triebitz, [http://www.hashkafacircle.com/history-development-of-talmud-1/ History & Development of Talmud 1]</ref> Maimonides wrote that Ravina and Rav Ashi were the last generation of sages in the Talmud, and that it was Rav Ashi who composed the Babylonian Talmud.<ref name="ReferenceA">Maimonides, [https://www.chabad.org/library/article_cdo/aid/901656/jewish/Introduction-to-Mishneh-Torah.htm Introduction to ''Mishneh Torah'']</ref>

However, some statements within classical rabbinic literature, and later analysis thereof, have led many scholars to conclude that the Babylonian Talmud was smoothed over by the ''Savora'im'', although almost nothing was changed.<ref>''Modern Scholarship in the Study of Torah: Contributions and Limitations'' Shalom Carmy, Ed. The Orthodox Forum Series, Jason Aronson, Inc.</ref> There are statements in the Talmud itself referring to generations later than Ravina and Rav Ashi.<ref name="Triebitz"/> Occasionally, multiple versions of the same legalistic discussion are included with minor variations. The text also states that various opinions emanated from various Talmudic academies.<ref name=Berkovits>Berkovits E., "Savora'im". In: ''Encyclopedia Judaica'' (first edition) Keter Publishing, 1972</ref>

Sherira Gaon (c.987 CE) indicates that the Talmud was not in its final form until many generations after Ravina and Rav Ashi,<ref name="Triebitz"/> and that Rav Yose was the final member of the ''Savora'im''.<ref name=Berkovits/> Occasionally, specific ''Savora'im'' are mentioned by name in the Talmud itself, such as Rabbi Ahai, who (according to later authority Rashbam) was a ''Savora''.<ref name=Berkovits/>

The first to suggest that the Savoraim were the redactors of the whole Babylonian Talmud was Julius Kaplan in his book ''The Redaction of the Babylonian Talmud'' (1933). He was soon followed by Hyman Klein.<ref>Kalmin, Richard (1986). "The Post: Rav Ashi Amoraim: Transition or Continuity? A Study of the Role of the Final Generations of Amoraim in the Redaction of the Talmud." ''AJS Review''. 11 (2): 159–161.</ref><ref>Terry R. Bard, "Julius Kaplan, Hyman Klein, and the Saboraic Element," in ''The Formation of the Babylonian Talmud'', ed. Jacob Neusner (Leiden: Brill,1970): 61-74</ref>

David Weiss Halivni, a modern scholar, attempted to determine the authorship of anonymous portions of the Talmud. Halivni termed the editors of the Talmud as ''Stamma'im'', a new term for rabbis that he placed after the period of the ''Tannaim'' and ''Amoraim'', but before the Geonic period. He concluded that to a large extent, the ''Stamma'im'' essentially wrote the Gemara (the discussions in the Talmud about the Mishna). Halivni posited that during the time of Ravina and Rav Ashi, they compiled a Gemara that was much smaller than the Gemara known today, and which likely was similar to the Mishna and to the Tosefta. He sees this proto-Gemara as a compilation of rulings that probably had little record of discussions. Halivni also posits that the ''Stamma'im'' did not always fully understand the context and import of the statement of the ''Tanna'' or ''Amora'' when it was said. The methodology employed in his commentary, ''Mekorot u' Mesorot'', attempts to give Halivni's analysis of the correct import and context and demonstrates how the Talmud erred in its understanding of the original context.<ref>David Weiss Halivni ''Peshat and Derash: Plain and Applied Meaning in Rabbinic Exegesis'' Oxford University Press, NY, 1991 {{ISBN|0-19-511571-6}}</ref>

==References== {{reflist}}

==External links== * [http://www.jewishencyclopedia.com/view.jsp?artid=23&letter=S JewishEncyclopedia.com: Sabora]

Category:Savoraim Category:Orthodox rabbinic roles and titles 4 Category:Chazal