“Be my portion with those who eat three meals on Shabbat.” Talmud Bavlí, Shabbat 118a.

1) historical Context

Rabbi Yose belongs to the the fourth generation of tanaítas (era following the Bar Kochba revolt), when the leadership rabbinical reconstituted in Galilee (Usha, Sepphoris/Tzippori) under roman domination. Part group five senior disciples of Rabbi Akiva (with Rabbi Meir, Rabbi Yehuda, Rabbi Shimon bar Yochai and Rabbi Elazar ben Shamua) to whom the tradition referred to as “restorers of the Torah” after the death of the pupils of Akiva.

2) Biography verifiable

• Origin and family. He was born in Sepphoris (Tzippori), of ancestry babylonian by-line family traditions linked with Jonadab ben Rechab). His father was the wise Abba Ḥelpta (Halafta), active in Tzippori and quoted in sources tanaíticas.
• Sorting and displacement. According to traditions, was ordered along with the other four disciples by Rabbi Yehuda ben Baba despite the edict roman against the semijá; there would be fled to Asia Minor and then back to Usha and finally it was established in Sepphoriswhere he led a school-eminent.
• Episode political-legal (Shabbat 33b). In the famous conversation about the public works of the roman, Rabbi Yose kept quiet, which in versions later associated with exile to Tzippori as a penalty; the story shows his political prudence in the face of criticism front of Rabbi Shimon bar Yochai.
• Craft. Sources describe him as tanner (a trade shortly prestigious), which illustrates its ethos of “love the job” while I was farming the Torah.
• Direct family. Had several children wise (among them Rabbi Yishmael ben Rabbi Yose).

3) Training, teachers, and students

• Principal teachers. Rabbi Akiva (its methodological framework), in addition to Yochanan ben Nuri and Eutolomos; also passed on the traditions of their father, Abba Ḥelpta.
• Networks. He joined the curia galilee of Usha and Sepphoris; his prestige attracted crowds of students (motto: “Follow righteousness... continues to Yose to Sepphoris”). Rabbi Yehuda hanassi what is praised as a reference of your generation.

4) Method and authority halachic

• “Nimuko imo”: the tradition sums up his authority with the maximum “רבי יוסי—נימוקו עמו” (“Rabbi Yose: your reasoning accompanies you”), which translates into a strong presumption decision-making to please her in front of peers as Rabbi Meir and Rabbi Yehuda. In talmudic rules (Eruvín 46b) is set: between Meir and Yehuda, halachah as Yehuda; between Yehuda and Yose, halachah as Yose (and with the greatest reason in front of Meir!).
• Style. Systematic, averso to the controversy (“the schools of Hillel and Shamai seem to be two Torot”), prone to commitments and with liberal trend in fasts and vows; painstaking attention to points and trademarks masoréticas (the mode of Akiva) to derive rules.

5) Decisions and issues halájicos characteristic

• Three meals of Shabbat. In Mishnah and Gemara supports obligation/value three seudot Shabbat; his famous formula: “Be my portion with those who eat three meals on Shabbat”. This reason has an impact on the coding later.
• Rescue in fire on Shabbat. In the event of a fire on Shabbat, Yose allows you to save always for three meals, showing a line and humanitarian practice.
• Prayer at precise times. Recommended shacharit at the exit of the sun and minchah around the time of sunsetstressing temporary discipline.
• Assumptions practices and procedural ethics. Prefer to avoid disputes and preserve studying collective (Nazir 50a: “If Meir dies, Yehuda was angry and Yose callawhat is the study?”).

6), a Work attributed to: Seder Olam Rabbá

Babylonian tradition and medieval attributed to Rabbi Yose the chronic chronological Seder Olam Rabbá (c. 160 d. C.), which sets time lines biblical to Alexander the Great, and based computations calendar jewish historical (for example, the date of the creation in 3761 to. e. c.). Part of much modern scholarship adds to the authorship, suggesting that it was composed on his authority and edited later.

7) Maximum and teachings (selection with sources)

• Ethics of the study and other people's money: “That the money of thy neighbour is as precious as yours; get ready for the study of the Torah...” (traditions of Avot and derashot parallel).
• Practices of Shabbat (series ‘Is my portion’): eat three meals; complete hallel; prayers in his time; enter the Shabbat early in Tiberias and fire late in Tzippori; be collector (not reseller) of charity, etc (list of 15 statements).
• Intellectual humility: “I never said something and then I retracté” (claims to consistency and accountability of the speech).

8) Chronology essential (century II d. C.)

• c. 120-135: Training with Akiva; post-crisis Bar Kochba.
• c. 135-140: Sort by Yehuda ben Baba; dispersion and Usha as a centre.
• Decades later: Magisterium in Sepphoris/Tzippori; maximum authority practice in multiple disputes.
• c. 160: Traditional date of Seder Olam Rabbá.

9) Questions of attribution and modern criticism

• Authorship of the Seder Olam. Although the Talmud attributes the work to “the tana of Seder Olam = Rabbi Yose”, scholars (Ratner and others) point out third person, internal tensions and layers late; the current consensus is that Rabbi Yose is the authority matrix and the final wording is composite/expanded.

10) intellectual Profile and legacy

• Weight policy. In the clales (rules) talmudic the halachah is usually to follow Rabbi Yose in front of colleagues depth and clarity of argument. This explains his high rate of mentions in the Mishnah and baraitot.
• Model of prudence civic. Your silence strategic in Shabbat 33b reads like realism under occupation, in contrast with the prophetic vision confrontational of bar Yochai; both figures were as archetypes complementary in the rabbinical culture.
• Historical influence. The computing chronological of Seder Olam marked calendars, historical exegesis and dating for centuries, even when the criticism modern discussed in part.

Annexes useful

(A) Map a minimum of primary sources to study to Rabbi Yose

• Talmud Bavlí, Shabbat 118a–b: series “He is my portion...”.
• Talmud Bavlí, Shabbat 33b: dialogue on Rome; the fate of the three wise men.
• Eruvín 46b: rules of decision-making that favor it.
• Sanhedrin 14a: semijá of the five disciples.

(B) references

• Jewish Encyclopedia (entry “JOSE BEN ḤALAFTA”) – classical scene with quotes toseftánicas and midráshicas.
• Modern synthesis (Wikip.) with bibliography; useful for biographical data and links to primary sources.
• Seder Olam Rabbá – note on authorship traditional and editing.

Conclusion

Rabbi Yose ben Halafta was the pivot of the reconstruction tanaítica in Galilee: a disciple of Akiva, director of a school in Tzippori, model of legal reasoning clear (“nimuko imo”), and authority preferred in numerous disputes. Your footprint rules (halachah frequently according to his opinion), your political prudence and the chronology attributed in Seder Olam Rabbá him a place among the architects of the oral Torah such as solidified after the disasters of the second century. To “know it all” it should be read his sayings on Shabbat 118a-b, follow the clales of Eruvín 46b and to review the tradition on Seder Olam with a critical eye to their strata publishing.