Are there any historic examples, such as in the Midrash, that show someone addressing a Rabbi with an adjective such as
רַבִּי הַטּוֹב?
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2I don't think so.– The GRAPKECommented Feb 22, 2021 at 1:04
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Iin tosfot Tov Eelem, Bonfils– koutyCommented Feb 22, 2021 at 2:37
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Similar, sources in 38a chulin tosafos איצטריך– Dr. ShmuelCommented Feb 22, 2021 at 12:03
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2 Answers
In the gemara, masechet Sukkah, page 26 there is ר' יוסי בריבי REBBI YOSI B'RIVI- Rebbi Yosi the sharp one
The full quote is
אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל פַּעַם אַחַת חַשְׁתִּי בְּעֵינֵי בְּקֵיסָרִי וְהִתִּיר רַבִּי יוֹסֵי בְּרִיבִּי לִישַׁן אֲנִי וּמְשַׁמְּשַׁי חוּץ לַסּוּכָּה
and Rashi explains, "יוסי החכם חריף שבדורו והוא ר' יוסי בן חלפתא"
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The question asked for someone addressing someone this way. Secondly, Rashi does not mean that the sharp one is the translation of B'rivi, rather he means that is why the title was applied to R' Yosi.– N.T.Commented Feb 22, 2021 at 19:54
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The Steinzaltz has the meaning of B'ribi as "הגדול החשוב" which would still make them adjectives used in reference to R. Yosi. If the question's use of "addressing" is limited to a first person, face-to-face conversation, then this example would not apply. If it is employing the defintion of "name someone in a specified way when talking or writing" then it would be on point.– rosendsCommented Feb 22, 2021 at 20:03
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B'rivi is derived from the word Rebbi. Rashi and Steinsaltz are just saying why the term was applied to R' Yosi.– N.T.Commented Feb 22, 2021 at 20:22
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Jastrow says it is a contraction of "bi Ribi" which would still be an adjective describing the person.– rosendsCommented Feb 22, 2021 at 20:31
Shimon HaTzadik שמעון הצדיק | “Simeon The Just”
Yoma 39b [4]: Without the presence of Shimon HaTzaddik among them, the Jewish people were no longer worthy of the many miracles that had occurred during his lifetime. For this reason, following his death, his brethren, the priests, refrained from blessing the Jewish people with the explicit name of God in the priestly blessing.
“As Kohen Gadol and head of the Sanhedrin, he embodied both religious and political power. (In the absence of the monarchy, the Kohen Gadol represented the nation to the outside world. Previously, it was a purely religious office.) Indeed, he was so fair, just, and beloved that Shimon was one of very few people to receive the appellation "HaTzadik" - the Righteous - after his name.” [ https://www.chabad.org/library/article_cdo/aid/2833935/jewish/Shimon-Hatzadik-Simeon-the-Just.htm ]
