“Great is the work, so in honor of it.”

(1) the Identity and period

• NameRabbi Yehuda bar Ilai (also “Yehuda bar Ma aravá” and, in the literature tanaítica and of the Talmud, often cited simply as “Rabbi Yehuda”). Is the “Rabbi Yehuda” is the default when not specified patronymic.
• Generation: Tanaíta fourth-generation, active in the mid-second century, immediately after the Bar Kochba revolt and during the persecutions of Hadrian.
• Origin and environment: Born in Usha (Galilee), one of the centers of the re-established Sanhedrin in the so-called “period of Usha”. He studied with his father, Rabbi Ilai (a disciple of R. Eliezer b. Hyrcanus), and with Rabbi Akiva and Rabbi Tarfon.

“Better to remain silent than to speak evil of rulers; and it's best to speak with justice be silent in the face of the truth.”

2) Management and leadership

• Semijá under prohibition roman: Was ordered by Rabbi Yehuda ben Bava together with Rabbi Meir, Rabbi Shimon bar Yochai, Rabbi Yosé b. Halaftá and Rabbi Eleazar b. Shamua, in an act clandestine punished by Rome; the classical source is Sanhedrin 14a.
• “Rosh ha-medabrim”: The Talmud calls “head of the speakers in every place”, title linked to the famous passage of Shabbat 33b (discussion about the romans that will end up marking the target audience of him, of R. Shimon and R. Yosé).

3) The episode of Shabbat 33b and its projection

In Shabbat 33b, after an exchange about the work of roman civil, Yehuda commends their infrastructure; Yosé keep quiet; Shimon the complaint. The story comes to the authorities: Yehuda it is promoted publicly, Yosé exiled to Tzippori and Shimon convicted, initiating the famous escape to the cave. This episode explains the range of spokesman of Yehuda and the cleavage of style halachic and moral between him and R. Shimon.

“The morning prayer can be recited until the fourth hour of the day.”
(Tractate Berachot 4:1)

4) biographical Features, and ethical

• Poverty chosen / asceticism: The sources describe it in extreme poverty; he and his wife they shared a single mantlenearby , keeping to market and study/prayer (Nedarim 49b). Refused aid materials for principles.
• Humility and social awareness: Text aggádicos show attentive to funeral honors and joys of marriage; also quoted anecdotes of humility and moral reparations (v. g., stories Ta'anit 20b on treatment of the neighbour, and flexibility moral).

5) Fields of action halachic (mishnótica and talmudic)

Frequency and authority
It is one of the scholars most often cited in the Mishnah; numerous “R. Yehuda omer” he is referred to, unless the context otherwise (e.g., Yehuda hanassi).

5.1. Zmanim (times of Shema and Tefillah)

• Shacharit / Tefillah of the morning: The Mishnah Berachot 4:1 fixed, according to the Jajamim, until the noon; R. Yehuda set up to four hours of the day. This line marked practical halachic widely followed.

5.2. Shabbat: intention vs. act

• In the great debate on דבר שאינו מתכוין (act unintentional causes melajá), the school of R. Shimon tends to hold when there is no intent; R. Yehudafocused on the act and their effect, is more restrictive. This contrast ethical, legal and recognized in the literature analytic.

5.3. Work and sustenance

• Yehuda values work as dignificador —a-line ethics that emerges from such and stories on their self-sufficiency and a rejection of stipends without work—; contemporary studies collected in this stamp of “dignity of work” in their profile.

In dozens of tractates appear opinions of “R. Yehuda” in areas such as purities, korbanot, eruvín and Pesach. In a research point should contrast each “R. Yehuda” with the context to confirm that it is bar Ilai and not of the other Yehuda.

6) Method and style

• A disciple of Akiva and Tarfon: Its method combines rigor systematic (own Akiva) with sensitivity of practice (associated to Tarfon). The fonts show strongly anchored in the tradition received and, at the same time, as public speaker with a capacity of public speaking.
• Spokesman institutional: Title “rosh ha-medabrim” stresses the role of representation to authorities and assemblies, not just academic excellence.

7) Teachings and maxims outstanding (sample with sources)

• Rhythm of the recitation: “The morning prayer is prayed until the fourth hour” (rule of structure daily).
• Work ethics (synthesis): The rabbinic literature and modern studies collected his defense of the work as elevation of character, and sustenance worthy, in opposition to depend on handouts.
• Social behavior: Participate in levayot (funerals) and weddings as a community duty, with joy, and honour to the neighbor.
• Humility and rectification: Anecdotes of Ta'anit 20b are paradigmatic about recognizing the error and repair.

“The study of the Torah is excellent when accompanied by a trade.”
(Avot of Rabbi Nathan, 11)

8) Relations with contemporaries

• Circle of the “Five” (post-Akiva): Meir, Yehuda, Shimon, Yosé and Eleazar b. Shamua —core that reconstructs the fabric of intellectual after Bar Kochba; his ordination to the underground part of their trajectories.
• Counterpoint with R. Shimon bar Yochai: Divergence methodological (intent vs. act) and hermeneutics; the episode of Shabbat 33b he devoted his public visibility and the title of spokesperson.

9) personal Profile according to the sources aggádicas

• Austerity voluntary: Refusal of gifts and “enjoy this world” as a spiritual principle; a history of mantle shared and his refusal to accept clothes/gifts, even when leaders are offered. Nedarim 49b it is the base text.
• A model for the disciples: Its precariousness material is not prevented —and maybe reinforced— a pedagogy of resilience and discipline.

10) Legacy and influence

• Influence rules: Its position in zmanim (Berachot 4:1) and its tendency to formalize the framework of the event (in front of the intention) to have left a mark in the practical halachic and in the discussion about limits, exceptions, and casuistry.
• Reception later: Research and synthesis of contemporary outlined as one of the voices preeminent judaism tanaítico, both by number of mentions as by authority practice and morals.

“Be careful in the honor of your partner, even the most humble.”

Primary sources key

1. Sanhedrin 14a – sort by R. Yehuda ben Bava in times of persecution.
2. Shabbat 33b – “rosh ha-medabrim” and the episode Rome-cave.
3. Mishnah Berachot 4:1 – times of Tefillah of the morning, according to R. Yehuda.
4. Nedarim 49b – poverty, mantle shared and asceticism.
5. Ta'anit 20b – narratives ethical humility, I try to neighbour and repair.

What do you need to retain

• Figure: Tanaíta central of the fourth generation, a direct disciple of Akiva and Tarfon, born in Usha.
• Milestone biographical: Sort clandestine under the threat of roman (Sanhedrin 14a).
• Public role: Spokesperson (“rosh ha-medabrim”) after Shabbat 33b.
• Halachah: Line structuring in zmanim (until fourth hour), and a tendency to evaluate the act on Shabbat in front of at the sole intention.
• Personal ethics: Austerity voluntary, work and dignity; strong stamp community (weddings/levayot).
• Influence: Between the most cited in the Mishnah; his seal is perceived in daily practice and the ethos of rabbinical post-Bar Kochba.

“I prefer to wear the robe provided before you accept an undeserved gift.”
— Reflects his austerity and his rejection of the wealth without its own merit (Nedarim 49b).

“In the pain and the poverty there is also a purity of spirit.”