A rod or stick used by masons in mixing hair with mortar.
Word of the Day: Catachrestical
Rab
Encyclopedia Britannica
RAB, RABBI, RABBĀN, RABBONI, RABBENU Jewish titles of honour. Rab (21), “lord,” “master,” “teacher,” is the title prefixed to the name of such a Babylonian teacher of the Law or expounder of the Mishnah as, though authorized to “judge” and to decide other religious questions, has not been ordained, or fully ordained, in Palestine. Rabbi ( ,, 21, pαββei, Matt, xxiii. 7, <fcc.), “my teacher,” is the title of a teacher fully ordained in Palestine. Rabbän, “our teacher” or “our lord,” but also “their,” i.e., all Israel’s, teacher (∣21, later form of D21), was the title of the prince (president of the synedrium) from the time of Gamliel I. (the Gamaliel of St Paul) and onward. If a prince-president sprang from any other house than HilleΓs, who was a descendant of David through the female line (as, for example, R. EΓazar b. ’ Azaryah), he was not called by this highest title of honour. The only exception to this rule was Rabbän Yohanan b. Zakkai, to whom Jewish traditional lore owes so much,—nay, its very existence. For he not merely had a distinguished circle of pupils of his own (Aboth, ii. 8, 9), but he saved the lives of the members of the synedrium and secured its free activity. Vespasian, who knew him to have been friendly to the cause of Rome, granted him “Yamnia and its sages” at his request (T. B., Gittiη, 56b). In Babylonia, again, Rabbana (Rab-bono) was the title of the Rêsh Gäluthä, or “head of the captivity.” He who bore it was always the reigning descendant of the house of David in the male line. The only person on whom this title was bestowed, though he was not Rêsh Gäluthä, was Rab Ashe (T. B., Kethuboth, 22a), the principal editor of the Babylonian Talmud, who is reported to have united in his ...person riches, learning, and virtues such as no man had possessed since the time of “Rabbi,” the principal editor of the Mishnah (T. B., Gittiη, 59a).
Rab, when the title is not followed by an individual name, denotes par excellence Abbä Arëkhâ (Arikha), so called either from the place Arêkhâ in Babylonia, or because of his high stature, or his eminence as a man and scholar. Abbä Arëkhâ was the most successful teacher of the Law and interpreter of the Mishnah in Babylonia, having brought the latter with him from Palestine, where he had received it orally and directly from Rabbi Yehudah Hannasi; he taught it to more than 1200 pupils, whom he is related to have housed, fed, and clothed (T. B., Kethuboth, 106a). He introduced many religious and moral reforms, notably in connexion with marriage, which are law among the Jews of all countries to this day. His Hebrew prose approaches the sublimity of the Old Testament poetry, as may be seen from the tripartite “additional service” recited by all Rabbinic Jews on the two days of the “New Year.” He is also in Babylonia the sole representative of the sublime Palestinian Agadöth, which so closely resemble the words of the Founder of Christianity. In patience with others, and especially with his shrewish wife, he surpassed Job himself. He died as the first head of the academy of Sürä (somewhat later identified with Mäthä Mehasyä) in 247 a.d., more than eighty years old.
Rabbi, when the title is not followed by a proper name, denotes par excellence Rabbi Yehudah Hannasi, the principal editor of the Mishnah (see vol. xvi. p. 504).
The Hellenistic Rabboni ( ραßßομυϵ , John xx. 16) is the Aramaic ribboni used by a slave of his master, a son of his father, a wife of her husband, a worshipper of his God. (Com-pare the similar variation of the vowel in pisho = πάσχα .)
Rabbenu signifies “our teacher” par excellence, and means in Palestine R. Yehudah Hannasi, and in Baby-Ionia Rab (i.e., Abba Arêkhâ).
Rabbāh (רבה), also Rubbo and Rubboh, a title placed in the Palestinian Talmud and Midrashim after the names of certain teachers (T. Y., Berakhoth, i. 1; Kilayim, ix. 3, and elsewhere), corresponds to the Hebrew הנדול in the same connexion in the Babylonian Talmud (Berakhoth, 6a, and elsewhere), and does not, as has hitherto been supposed, mean “the great” but simply “the elder.” Thus many questionable Talmudic magnitudes disappear. (S. M. S.-S.)
9th ed. Encyclopædia Britannica, vol. 20, p. 190
[736 words — estimated reading time: 5 minutes]
[736 words — estimated reading time: 5 minutes]
Rab
Watson's Biblical & Theological Dictionary
The title rabbi, with several others from the same root, רבב, _magnus est, vel multiplicatus est_, began first to be assumed, according to Godwin, as a distinguishing title of honour by men of learning, about the time of the birth of Christ. We find it anciently given, indeed, to several magistrates and officers of state. In Esther i, 8, it is said, the king appointed כל-רב ביתו, which we render “all the officers of his house.” In Jeremiah xli, 1, we read of the ורּי המלך, “the princes of the king.” In Job xxxii, 9, it is said, that the רבים, which we render “great men, are not always wise;” a rendering which well expresses the original meaning of the word. It was not therefore in those days properly a title of honour, belonging to any particular office or dignity, in church or state; but all who were of superior rank, and condition in life were called רבים. We do not find the prophets, or other men of learning in the Old Testament, affecting any title beside that which denoted their office; and they were contented to be addressed by their bare names. The first Jewish rabbi, said to have been distinguished with any title of honour, was Simeon, the son of Hillel, who succeeded his father as president of the sanhedrim; and his title was that of rabban. The later rabbies tell us, this title was conferred with a good deal of ceremony. When a person had gone through the schools and was thought worthy of the degree of rabbi, he was first placed in a chair somewhat raised above the company; then were delivered to him a key and a table book: the key, as a symbol of the power or authority now conferred upon him, to teach that knowledge to others which he had learned himself; and this key he afterward wore as a badge of his honour, and when ...he died it was buried with him: the table book was a symbol of his diligence in his studies, and of his endeavouring to make farther improvements in learning. The next ceremony in the creation of a rabbi was the imposition of hands on him by the delegates of the sanhedrim, practised in imitation of Moses’s ordaining Joshua by this rite, to succeed him in his office, Num. xxvii, 18; Deut. xxxiv, 9. And then they proclaimed his title. According to Maimonides, the imposition of hands was not looked upon to be essential; but was sometimes omitted. They did not always, saith he, lay their hands on the head of the elder to be ordained; but called him rabbi, and said, “Behold thou art ordained, and hast power,” &c. We find this title given to John the Baptist, John iii, 26; and frequently to our blessed Saviour; as by John’s disciples, by Nicodemus, and by the people that followed, John i, 38; iii, 2; vi, 20. The reason of our Saviour’s prohibiting his disciples to be called rabbi is expressed in these words: “Be not ye called rabbi, for one is your master, even Christ,” καθηγητὴς, your guide and conductor, on whose word and instructions alone you are to depend in matters of religion and salvation. Accordingly the inspired Apostles pretend to nothing more than, as the ambassadors of Christ, to deliver his instructions; and, for their own part, they expressly disclaim all dominion over the faith and consciences of men, 2 Cor. i, 24; v, 20. The Jewish writers distinguish between the titles rab, rabbi, rabban. As for rab and rabbi, the only difference between them is, that rab was the title of such as had had their education, and taken their degree, in some foreign Jewish school; suppose at Babylon, where there was a school or academy of considerable note; rabbi was the title of such as were educated in the land of Judea, who were accounted more honourable than the others. But as for rabban, it was the highest title; which, they say, was never conferred on more than seven persons, namely, on R. Simeon, five of his descendants, and on R. Jochanan, who was of a different family. It was on this account, it should seem, that the blind man gave this title to Christ, Mark x, 51; being convinced that he was possessed of divine power, and worthy of the most honourable distinctions. And Mary Magdalene, when she saw Christ after his resurrection, “said unto him, Rabboni,” John xx, 16, that is, my rabban, like _my lord_ in English; for rabbon is the same with rabban, only pronounced according to the Syriac dialect. There were several gradations among the Jews before the dignity of rabbin, as among us, before the degree of doctor. The head of a school was called _chacham_, or wise. He had the head seat in the assemblies and in the synagogues. He reprimanded the disobedient, and could excommunicate them; and this procured him great respect. In their schools they sat upon raised chairs, and their scholars were seated at their feet. Hence St. Paul is said to have studied at the feet of Rabbi Gamaliel, Acts xxii, 3. The studies of the rabbins are employed either on the text of the law, or the traditions, or the cabbala; these three objects form so many different schools and different sorts of rabbins. Those who chiefly apply to the letter of Scripture are called Caraites, Literalists. Those who chiefly study the traditions and oral laws of the Talmud are called Rabbanists. Those who give themselves to their secret and mysterious divinity, letters and numbers, are called Cabbalists, Traditionaries. The rabbins are generally very ignorant in history, chronology, philology, antiquity, and geography. They understand the holy language but imperfectly. They know not the true signification of a multitude of words in the sacred text. They are prodigiously conceited about their traditions, so that there is very little profit in reading them; and experience shows that most who have applied themselves to peruse their books, have been but little benefited by them, and have entertained a perfect contempt of their understanding and their works. The chief function of the rabbins is to preach in the synagogue, to make public prayers there, and to interpret the law; they have the power of binding and loosing, that is, of declaring what is forbidden, and what allowed. When the synagogue is poor and small, there is but one rabbin, who at the same time discharges the office of a judge and a teacher. But when the Jews are numerous and powerful, they appoint three pastors, and a house of judgment, where all their civil affairs are determined. Then the rabbin applies himself to instruction only, unless it be thought proper to call him into the council to give his advice, in which case he takes the chief place.
Watson's Biblical & Theological Dictionary
[1,143 words — estimated reading time: 7 minutes]
[1,143 words — estimated reading time: 7 minutes]
Rabad
Encyclopedia Britannica
RABAD (ראב״ד). Under this abbreviation five Jewish scholars are known, all of whom, singularly enough, lived during the 12th century.
I. Rab Ab-Beth-Din, i.e., the chief rabbi par excellence. His real name was R. Abraham b. Yishak of Narbonne. He was the teacher of the most distinguished rabbis of Provence, including his famous son-in-law (Rabad III.) and Rabbenu Zerahyah Hallevi, the author of the Maor. It has always been known that a great deal of literature on the Talmud belonging to him is mixed up with the works of others, notably with those of Rabad (see III. below).
In 1867-69, however, Dr B. H. Auerbach, rabbi of Halberstadt, edited for the first time Rabad’s chief work, The Eshkol, in three parts, 4to.
IL R. Abbaham b. David (Dâùd, דאוד) Hallevi of Toledo, the historiographer, who suffered martyrdom in 1180. His chief work has been printed innumerable times, and repeatedly with historical additions from earlier sources. Some of the parts of this “Tradi-tion” and of these additions have been translated into Latin,
English, and German. (1) His historical work, ספר הקבלה, is a chronicle down to 1161, preceded by Seder 'Olam and Megillath Ta ’ anith (Mantua, 1513, 4to); cheap editions are to be got in Poland. (2) His philosophico-theological work (composed in Arabic, translated into Hebrew by R. Shelomoh Ibn Labi—14th century— and into German by Weil) came out at Frankfort in 1852, 8vo.
III. R. Abbaham b. David, disciple and son-in-law of Rabad I....
This is the “great Rabbi of Posquières.” the only opponent whom Maimonides thought a match for himself. He died in 1198. His works are :—(1) Commentary on the Mishnic treatise 'Eduyyoth (see Mishkah, vol. xvi. p. 506), which accompanies some early and all later editions of the Babylonian Talmud (that on Tamid, as-cribed to him, is not his). (2) Commentary on Siphro (see vol. xvi. p. 507). (3) Much of Temim De'im, part of the collection Tummath Yesharim, on various Rabbinic matters, Venice, 1622, fol. (4) Ba'ale Hannephesh, on laws relating to women (first inde-pendent edition, Prague, 1811, 4to). (5) Hassagoth, or Strictures on the Mishneh Torah of Maimonides (q.v.). These accompany most early and all later editions of the Mishneh Torah.
IV. R. Abbaham b. David, author of the commentary on the Sepher Yesirah. His commentary has been printed innumerable times with the work itself, the editio princeps at Mantua in 1562, 4to. Part of its preface was done in Latin by Rittangelius (Am-sterdam, 1642, 4to).
V. R. Abbaham b. David. He wrote Strictures (Hassagoth) on
Rashi on the Pentateuch. This little and most interesting book was either written by a Sepharadi or Provençal, and lies in MS. (Add., 377, 3, 1) in the Cambridge University Library. No other copy is known. (S. M. S.-S.)
9th ed. Encyclopædia Britannica, vol. 20, p. 191
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[478 words — estimated reading time: 3 minutes]
Rabanus maurus
Encyclopedia Britannica
9th ed. Encyclopædia Britannica, vol. 20, p. 192
[5 words — estimated reading time: 1 minute]
[5 words — estimated reading time: 1 minute]
Rabba
Encyclopedia Britannica
RABBA a town of Nupi or Nufi, on the bank of the Kworra (Niger), opposite the island of Zagozhi, in 9º 6' N. lat., and 200 miles above the confluence of the Kworra and the Binue. At the time of Lander’s visit in 1830 it was a place of 40,000 inhabitants and one of the most important markets in the country. In 1851 Dr Barth reported it “in ruins,” and in 1867 Rohlfs found it with only 500 inhabitants. A mission station, established there in 1857 by the Church Missionary Society, was afterwards withdrawn. The town has latterly somewhat recovered its position.
9th ed. Encyclopædia Britannica, vol. 20, p. 192
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[104 words — estimated reading time: 1 minute]
Rabbath
Watson's Biblical & Theological Dictionary
or RABBAT-AMMON, the capital city of the Ammonites, situated beyond Jordan. See AMMON. RABBATH-MOAB, the capital city of the Moabites, called otherwise Ar, or Areopolis. See MOAB.
Watson's Biblical & Theological Dictionary
[27 words — estimated reading time: 1 minute]
[27 words — estimated reading time: 1 minute]
1. A longitudinal channel, groove, or recess cut out of the edge or face of any body; especially, one intended to receive another member, so as to break or cover the joint, or more easily to hold the members in place; thus, the groove cut for a panel, for a pane of glass, or for a door, is a rabbet, or rebate.
2. Same as Rabbet joint, below.
1. To cut a rabbet in; to furnish with a rabbet.
2. To unite the edges of, as boards, etc., in a rabbet joint.
A joiner's plane for paring or cutting square down the edge of a board, etc.
Pared down the edge of a board; united by a rabbet joint.
Paring down the edge of a board; uniting by a rabbet joint.
A title assumed by the Jewish doctors, signifying master or lord. This title is not conferred by authority, but assumed or allowed by courtesy to learned men.
Master; lord; teacher; -- a Jewish title of respect or honor for a teacher or doctor of the law.
Rabbi
Encyclopedia Britannica
RABBI. See Rab.
9th ed. Encyclopædia Britannica, vol. 20, p. 192
[3 words — estimated reading time: 1 minute]
[3 words — estimated reading time: 1 minute]
Rabbi
Watson's Biblical & Theological Dictionary
See RAB.
Watson's Biblical & Theological Dictionary
[2 words — estimated reading time: 1 minute]
[2 words — estimated reading time: 1 minute]
Pertaining to the Rabbins, or to their opinions, learning and language.
The language or dialect of the Rabbins; the later Hebrew.
Alt. of Rabbinical
The language or dialect of the rabbins; the later Hebrew.
Of or pertaining to the rabbins or rabbis, or pertaining to the opinions, learning, or language of the rabbins.
In a rabbinical manner; after the manner of the rabbins.
RabÁt
Encyclopedia Britannica
RABÁT(Ribát), Rbát, or Arbát, also known as New Sallee, a city of Morocco, on the coast of the Atlantic, 130 miles south of Cape Spartel at the mouth of the Bú Raḳraḳ, which separates it from Sallee proper on the northern bank. It is a commercial town of about 26,000 to 30,000 inhabitants, occupying a rocky plateau and surrounded by massive but dilapidated walls, strengthened by three forts on the seaward side. The old citadel, overhanging the mouth of the river, is still, though partially in ruins, an imposing building, with huge arched gateways, square towers, and masses of rich red-brown masonry; and to the south of the town lies a modern palace defended by earthworks after the European fashion. The conspicuous feature in the view from the sea is the Hasan tower, a beautiful square-built minaret 180 feet high, which stands at an elevation of about 65 feet above the sea to the west of the walled town, and in the midst of gardens and orchards whose vegetation partly hides the ruined columns of the ancient mosque to which it was attached. It is constructed of soft reddish-brown stone, and each side is adorned with a different design. At one time the Bú Raḳraḳ afforded a much better harbour than it does now: the roadstead is quite unprotected, and there is a dangerous bar at the mouth of the river. Rabát trades with Fez and the interior of Morocco, with the neighbouring coast-towns and Gibraltar, and with Marseilles, Manchester, and London. The principal articles of export are wool, hides, and wax, and the products of that local manufacture of leather, carpets, mats, woollen and cotton stuffs, pottery, and circular brass trays which makes Rabát the greatest industrial centre in Morocco. Cotton goods and loaf-sugar are first among the imports. The average ...value of the exports in the ten years 1872 to 1881 was £47,236, and of the imports £73,945. In 1883 the figures were £39,596 and £50,222 respectively.
Sallee (Salá), on the north side of the river, is also enclosed with walls. Much of the interior, however, is vacant and the houses are mean; and, unlike their neighbours of Rabát, the inhabitants (about 30,000) down to quite recent times distinguished themselves by particular hostility to Christians, who were thus prevented from entering their gates. To the north a ruined aqueduct extends for miles.
Rabát was founded by Yak'úb al-Manṣúr (ob. 1306); but Sallee was then an ancient city, and on the scarped hills to the west of Rabát stand the ruins of Sala, a Roman colony. Sheila, as the place is now called, was the seat of the mausoleum of the Bení-Merín dynasty.
9th ed. Encyclopædia Britannica, vol. 20, p. 192
[473 words — estimated reading time: 3 minutes]
[473 words — estimated reading time: 3 minutes]
No thesaurus entries found for "rab".
King James Bible KJV Bible
Berean Standard Bible BSB Bible
43 KJV and 56 BSB verses contain “rab” — showing the first 20. Show all 57 verses (searchable)
And Rabbith, and Kishion, and Abez,
Rabbith, Kishion, Ebez,
And David gathered all the people together, and went to Rabbah, and fought against it, and took it.
So David assembled all the troops and went to Rabbah; and he fought against it and captured it.
And Rab-shakeh said unto them, Speak ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence is this wherein thou trustest?
Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rab-shakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and talk not with us in the Jews’ language in the ears of the people that are on the wall.
But Rab-shakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? hath he not sent me to the men which sit on the wall, that they may eat their own dung, and drink their own piss with you.
It may be the LORD thy God will hear all the words of Rab-shakeh, whom the king of Assyria his master hath sent to reproach the living God; and will reprove the words which the LORD thy God hath heard: wherefore lift up thy prayer for the remnant that are left.