Editing Abbahu (section)

===Rector in Caesarea===
Being wise, handsome, and wealthy,<ref>''[[Bava Metzia]]'' 84a; ''Yerushalmi Bava Metzia'' chapter 4, 9d</ref> Abbahu became not only popular with his coreligionists, but also influential with the proconsular government.<ref>''[[Hagigah]]'' 14a; ''[[Ketubot]]'' 17a</ref> On one occasion, when his senior colleagues, [[Hiyya bar Abba]], [[Rabbi Ammi]], and [[Rabbi Assi]], had punished a certain woman, and feared the wrath of the proconsul, Abbahu was deputed to intercede for them. He had, however, anticipated the rabbis' request, and wrote to them that he had appeased the informers but not the accuser. The witty enigmatic letter describing this incident, preserved in the Talmud,<ref>''Yerushalmi [[Meg.|Megillah]]'' chapter 3, 74a</ref> is in the main pure Hebrew, and even includes Hebrew translations of Greek proper names, to avoid the danger of possible exposure should the letter have fallen into the hands of enemies and informers.<ref>Compare ''[[Eruvin (tractate)|Eruvin]]'' 53b</ref>

After his ordination he declined a teacher's position, recommending in his stead a more needy friend, [[Abba of Acre]], as worthier than himself.<ref>''[[Sotah (Talmud)|Sotah]]'' 40a</ref> He thereby illustrated his own doctrine that it is a divine virtue to sympathise with a friend in his troubles as well as to partake of his joys.<ref>''[[Tan.]]'', ''[[Vayeshev]]'', ed. [[Salomon Buber|Buber]], 16</ref> Later he assumed the office of rector in Caesarea, the former seat of [[Hoshaiah Rabbah]], and established himself at the so-called Kenishta Maradta (Insurrectionary Synagogue);<ref>''Yerushalmi [[Nazir (Talmud)|Nazir]]'' chapter 7, 56a; ''Yerushalmi [[San.|Sanhedrin]]'' chapter 1, 18a; compare [[Josephus]], ''B. J.'' ii. 14, § 5; [[Marcus Jastrow|Jastrow]], ''Dict.'' p.&nbsp;838</ref> from which some of the most prominent teachers of the next generation issued. In Caesarea he originated several ritual rules,<ref>''Yerushalmi [[Demai (tractate)|Demai]]'' chapter 2, 23a, ''[[Rosh Hashanah (tractate)|R.H.]]'' 34a</ref> one of which (regulating the sounding of the [[shofar]]) has since been universally adopted, and is referred to by [[rishonim]] as "the Enactment of R. Abbahu".<ref>"''Takkanat R. Abbahu''"; compare ''[[Machzor Vitry]]'', [[Berlin]], 1893, p.&nbsp;355</ref>

He did not confine his activity to Caesarea, but also visited and taught in many other Jewish towns.<ref>''Yerushalmi Berakhot'' chapter 8, 12a; ''Yerushalmi Shabbat'' chapter 3, 5c</ref> On these journeys, Abbahu gathered so many ''[[halakhot]]'' that scholars turned to him for information on mooted questions.<ref>''Yerushalmi Shabbat'' chapter 8, 11a; ''Yerushalmi [[Yevamot]]'' chapter 1, 2d</ref> In the course of these travels he made a point of complying with all local enactments, even where such compliance laid him open to the charge of inconsistency.<ref>''Yerushalmi Berakhot'' chapter 8, 12a; ''Yerushalmi [[Beitzah]]'' chapter 1, 60d</ref> On the other hand, where circumstances required it, he did not spare even the princes of his people.<ref>''Yerushalmi [[Avodah Zarah]]'' chapter 1, 39b</ref> Where, however, the rigorous exposition of laws created hardship for the common people, he did not scruple to modify the decisions of his colleagues for the benefit of the community.<ref>''Shabbat'' 134b; ''Yerushalmi Shabbat'' chapter 17, 16b; ''Yerushalmi [[Mo'ed Katan]]'' chapter 1, 80b</ref> As for himself, he was very strict in the observance of the laws. Once he ordered some [[Samaritan]] wine, but subsequently heard that the Samaritans no longer strictly observed the dietary laws.  With the assistance of his colleagues ([[Hiyya bar Abba]], Rabbi Ammi, and Rabbi Assi) he investigated the report and, ascertaining it to be well founded, ruled the Samaritans to be equivalent to [[Gentiles]] for all ritual purposes.<ref>''Yerushalmi Avodah Zarah'' chapter 5, 44d; ''[[Hullin]]'' [https://www.sefaria.org.il/Chullin.6a.6?lang=bi&with=all&lang2=he 6a]</ref>