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Extra resources for Ajs Review 1986: Fall, No 2
47Due to considerationsof space, I will confine myself to an outline of the most importantof these characteristics. They are almost neverone of several attempts at answeringthe same question, resolving the same objection, statingan originalhalakhicopinionon a particularissue, and so on. Rather, statements by post-Ray Ashi amoraim typically have the characterof glosses on an earlieramoraicor tannaiticcore. This characteristicalso seems best explicableaccordingto the theory 47. For example, see Kalmin, Post-Rav Ashi Amoraim, pp.
I to his chapter on the stammaim in Midrash, Mishnah, and Gemara. 51. According to Solomon Rapoport, in Kerem Uemed, ed. Samuel Goldenberg (Prague: Landau, 1841), p. 250, all of the stam based on statements by "later" amoraim derives from the saboraic period. , approximately half a century before the beginning of the saboraic period (see Friedman, "Al Derekh Heker ha-Sugya," pp. 10-11, n. 14). Several scholars have taken issue with Rapoport's claim, arguing that in the case he cites, the stam might derive from an anonymous authority who postdated Mar bar Rav Ashi, but who lived prior to the saboraic period.
That is, when Weiss uses the term "saboraic," it seems legitimate to assume that he does not mean to include material produced before the death of the last amora. In Weiss's early writings, he limited the saboraic contribution to literary polishing, to adding explanatory comments, improving the connecting links between elements within a sugya, between one sugya and another, and the like. Accordingly, most of the stam would have to be considered an amoraic creation, and would not be confined to any one particular generation within the amoraic period.