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1035-1036 and 1104-1105. STORIES ABOUT THE RABBIS AND THE COMPOSITION OF THE BAVLI 193 Ray Papa bar Shmuel, in order to save face, asserts that he actually intended to say what Rava says. 5' Elsewhere, however, when Rava is not present, Ray Papa bar Shmuel comes off quite well, as a community leader and judge, and as a student of Ray Yosef and Ray Hisda. In these cases as well, the contradictory portraits most likely do not admit of reconciliation and are evidence of opposing sources. The famous story of Resh Lakish's conversion to the rabbinic way of life contradicts the portrait found elsewhere of Yohanan's interaction with Resh Lakish and provides further support for the claim that the Talmud's stories derive from a variety of sources.

Bekhorot 5a and 56a. 45. Ketubot Ill b. 46. Kiddushin31b. 47. Hullin 19b and Keritut 27a. 48. See Yevamot35b-36a, where R. Elazar comments on a statement by Resh Lakish and displays no ill will toward him. See below for my discussion of the relationship between Rava and Rav Yosef. Rava's conduct was an issue for Rav Yosef and/or his disciples (or later editors), but in statements attributed to Rava, we find no evidence of any tension between them. 49. Yevamot96b. See also Yer. Berakhot 2:1 (and parallels).

57. See Dikdukei Sopherim, n. yud, on Berakhot 64a, and see Horayot 14a. "8This story is not easily reconciled with the picture we find elsewhere of his scholarly status vis-a-vis Rabbah. This story is most likely an attempt on the part of sages who favor Yosef to explain why Rabbah was chosen to rule ahead of Yosef. "9The Talmud thus preserves contradictory views regarding the relative scholarly merits of Rabbah and Yosef which most likely derive from diverse sources. At this point in the discussion, we begin to focus again on Abaye and Rava, fourth-generation amoraim whose relationship was examined in detail in the opening sections of this paper.

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