"The man has no right to say: "This measure I was transmitted from the Sinai". Measurements change with the time."
— (Talmud Yerushalmi, Eruvín 3:2)

1) Identity and time

• Name and epithets: Hoshaiah/Oshaiah “Rabbá” (“the Great”). Appears in the Talmud and the literature midráshica with spelling variants.
• Range generational: Amora of the 1st generation in the Land of Israel (beginning of third century); it was not tanna in the strict sense, although he worked with material tannáitico. The confusion comes from his work of compilation and explanation of baraitot (teachings “outside” of the Mishnah).

2) Origins, teachers, venues and disciples

• Family: The son of Ḥamà (Jama) and grandson of Bisa; anecdotes talmudic show discussing halachic with his father and with the decision in their favor from his grandfather.
• Main teachers: Bar Kappara and Rabbi Ḥiyya (Hiyya Rabbá); maintained links with the circle of Rabbi Yehuda hanassi.
• Venues: activity in the south of Palestine (Lod/Lydda); then Sepphoris (Sepphoris, Galilee) and later Caesarea, where he directed his academy.
• Disciples highlights: Rabbi Yochanan bar Nappajá (Johanan) —who said: “Oshaya in his generation was like Rebbi Meir in the way,” alluding to the acuteness of his reasoning— and Rabbi Amí.

"Where the custom is law, the habit becomes Torah."
— (Yerushalmi, Pesajim 4:1)

3) Work and attributions

3.1. Compiler and interpreter of baraitot

• Function key: Was reputed as “Av ha-Mishnah / Father of the Mishnah” not by editing the Mishnah, but by his ability to explain and interpret it and compile materials tannáíticos “external” (baraitot). In palestinian sources is also a reference to their “Mishnayot Mikra'ot” (Great Mishnah)a collection of baraitot used as a reference.
• Witness classic (Rambam): Maimonides, in his Introduction to the Mishné Torah, explicitly states that Rabbi Hoshaya and Bar Kappara “composed baraitot to explain the Mishnah”.
• On the term baraita: Designates tradition of the Oral torah is not incorporated in the Mishnah; his authority is somewhat lower than that of the Mishnah, but it serves “text evidence” in the analysis talmudic.

3.2. Midrashim and attribution poorly understood

• Midrash Rabbá: Cite numerous these aggádicas of Oshaya in Bereishit Rabbá and others, but it is not the author of the “Midrash Rabbá” as a unified work; the attribution is originated by passages that open with “Rabbi Hoshaiah Rabbá”.

4) Method and profile halachic

• Criticism of standards and development of the Mishnah:, Challenged the sanctity of certain weights and measures “sinaytics” defended by Rabbi Yochanan, leaning on a evolutionary theory of the corpus mishnáico. Even dared to contradict to Bet Hillel and Bet Shammai on issues of offerings holiday (Ḥaguigá 1:2).
• Custom vs. law: In the Jerusalem Talmud are attributed to the maximum “the minhag (custom) prevails over the law” in certain contexts, practical.
• Rules on guiur (conversion): Demanded circumcision and immersion in front of three judgesprobably in controversy with conversions “free” promoted by groups judeo-christian.
• Pastoral sensitivity: Enabled greet mourners on Shabbat in the Galilee, southern (including Caesarean section) when the local use well established; classic example of balance between standard and custom.

"Whoever studies the Torah without pure intention is like those who build without a foundation."

5) Input aggádico

• The “Wisdom” like an architectural blueprint: In Prov 8:30, reviewed emun → uman (“architect”), showing that God created the world using the Torah as the plane; parable of the king who builds a palace with architect and planes. It is one of his images theological most cited.
• Controversy with christian philosophers: Sources present dialogue in Caesarea with a “philosopher” —identified by some as Backgrounds— about circumcision and other dogmas; it underlines your interaction held with the environment christian worship of the city.

6) historical Context and networks

• Environment: Operated in the Galilee roman and Caesarea (intellectual center of greco-roman and christian). Your circle of influence configuration early in the Jerusalem Talmud through disciples like Rabbi Yochanan.

7) Timeline reasoned (approx.)

• c. 200 CE start of activity amoraica (1st gen. in Eretz Israel).
• Sepphoris → Caesarea: transfer of his school in his old age; last decades of the first half of the third century. (Dated relative to the life of Origins: ordained at Caesarea in 228 and directs school from 231; dies 254).

8) intellectual Profile summary

• Interpreter-compiler tradition tannáitica (baraitot) in the service of the Mishnah.
• Halajista bold, willing to revise standards, legacy and to ponder the minhag.
• Aggadista of great plasticity (the “Torah-plane” of the creation).
• Partner with the thought hellenistic christian in Caesarea.
• Teacher of teachers, the bridge between the tradition of Rabbi and the school of Rabbi Yochanan.

"The Torah was not given to angels, but to men."

9) common Mistakes and clarifications

• What was a tanna? Not: amora early. The confusion stems from her work with baraitot (material tannáitico) and epithets honors.
• What the author of the Midrash Rabbá? Not as a compiler unified; yes there are many of his pieces cited in Bereishit Rabbá.

10) primary and secondary Sources for verification

• Jewish encyclopedia (1906/ed. online): input “Hoshaiah Rabbah” —biography, epithets “Father of the Mishnah”, decisions, anecdotes, interaction with Sources, and notes about erroneous attribution of Midrash Rabbá.
• Encyclopaedia Judaica (ed. summary via Encyclopedia.com): chronology, teachers (Bar Kappara, Ḥiyya), venues (Lydda, Sepphoris, Caesarea), Mishnayot Mikra'ottitle Av ha-Mishnahrules on guiur, maximum, disciples.
• Rambam, Introduction to Mishné Torah.” (editions and translations): “Rabbi Hoshaya and Bar Kappara composed baraitot to explain the Mishnah.”
• About baraita: definition, function, and authority relating to the system talmudic.

"The wise man is not measured by your memory, but for its discernment."

Conclusion

Rabbi Oshaya “Rabbá” was a bridge between the writing of the Mishnah and the early deployment of the Jerusalem Talmud: master, compiler, and exegete. His authority rests less in have “written” a finished work in its ability to organize, debug and explain the tradition tannáitica and in your daring halachic to calibrate custom and law. Your aggadá offers images theological enduring, and his interaction with christianity worship of Caesarea test the porosity intellectual Galilee s. III. There was a tanna or author Midrash Rabbá as a compendium, but its footprint is at the heart of both worlds: the baraitot and the exegesis midráshica.

"Where there is humility, there dwells wisdom."