Amram Gaon (Hebrew: עמרם גאון‎, or Amram bar Sheshna, Hebrew: עמרם בר רב ששנא, or sometimes: Amram ben Sheshna or Amram b. Sheshna; died 875) was a famous Gaon or head of the Jewish Talmud Academy of Sura in the 9th century. He was the author of many Responsa, but his chief work was liturgical.

He was the first to arrange a complete liturgy for the synagogue. His Prayer-Book (Siddur Rab Amram or Seder Rav Amram), which took the form of a long responsum to the Jews of Spain, is still extant and was an important influence on most of the current rites in use among the Jews.

He was a pupil of Natronai II, Gaon of Sura, and was exceptionally honored with the title of Gaon within the lifetime of his teacher. Upon Natronai's death, about 857, the full title and dignities of the gaonate were conferred upon Amram, and he held them until his death. He is the author of about 120 responsa (the greater part published in Salonica, 1792, in the collection entitled "Sha'are Tzedek") touching almost every department of Jewish jurisprudence. They are of great value in affording an insight into Amram's personality as well as into the religious conditions among the Jews of that period. The following decisions will serve in illustration: Interest may not be exacted even from non-Jews, nor even such minor profits as the Talmud designates as "the dust of interest", these being allowed only when customary in non-Jewish business circles ("Sha'are Tzedek," iv. 2, 20, 40). It is characteristic of Amram's method to avoid extreme rigor; thus he decides that a slave who has embraced Judaism, but desires to postpone the necessary circumcision until he feels strong enough for it, is not to be hurried (ib. iv. 6, 11). He combats superstition, and places himself almost in opposition to the Talmud, when he protests that there is no sense in fasting on account of bad dreams, since the true nature of dreams is not known. Amram's rules concerning the methodology of the Talmud are of considerable value.

In the Book of Exodus, Amram (Hebrew: עַמְרָם, Modern Amram Tiberian ʻAmrām ; Friend of the most high/The people are exalted) Arabic عمران Imran, is the father of Aaron, Moses, and Miriam and the husband of Jochebed.

In addition to being married to Jochebed, Amram is also described in the Bible as having been related to Jochebed prior to the marriage, although the exact relationship is uncertain; some Greek and Latin manuscripts of the Septuagint state that Jochebed was Amram's father's cousin, and others state that Amram was Jochebed's cousin, but the Masoretic text states that he was Jochebed's nephew. Amram's name changes to Imram later in the Bible.

Textual scholars attribute the biblical genealogy to the Book of Generations, a document originating from a similar religiopolitical group and date to the priestly source. According to biblical scholars, the Torah's genealogy for Levi's descendants, is actually an aetiological myth reflecting the fact that there were four different groups among the levites – the Gershonites, Kohathites, Merarites, and Aaronids; Aaron – the eponymous ancestor of the Aaronids – couldn't be portrayed as a brother to Gershon, Kohath, and Merari, as the narrative about the birth of Moses (brother of Aaron), which textual scholars attribute to the earlier Elohist source, mentions only that both his parents were Levites (without identifying their names). Biblical scholars suspect that the Elohist account offers both matrilinial and patrilinial descent from Levites in order to magnify the religious credentials of Moses.

Elijah ben Shlomo Zalman Kremer, (Hebrew: ר' אליהו בן שלמה זלמן‎) known as the Vilna Gaon or Elijah of Vilna and simply by his Hebrew acronym Gra ("Gaon Rabbenu Eliyahu") or Elijah Ben Solomon, (Vilnius April 23, 1720 – Vilnius October 9, 1797), was a Talmudist, halachist, kabbalist, and the foremost leader of non-hasidic Jewry of the past few centuries. He is commonly referred to in Hebrew as ha'Gaon ha'Chasid mi'Vilna, "the saintly genius from Vilnius."

He was one of the most influential Rabbinic authorities since the Middle Ages, and—although he is counted among the sages known as the Acharonim—he is held by many authorities after him as belonging to the Rishonim (Rabbinic authorities of the Middle Ages). Large groups of people, including many yeshivas, uphold the set of Jewish customs and rites (minhag), the "minhag ha-Gra," which is named for him, and which is also considered by many to be the prevailing Ashkenazi minhag in Jerusalem.

Born in Vilnius, capital city of Grand Duchy of Lithuania, the Gaon displayed extraordinary talent while still a child. By the time he was twenty years old, rabbis were submitting their most difficult halakhic problems to him for legal rulings. He was a voluminous author, writing such works as glosses on the Babylonian Talmud and Shulchan Aruch known as Biurei ha-Gra ("Elaboration by the Gra"), a running commentary on the Mishnah (Shenoth Eliyahu ("The Years of Elijah"), and insights on the Pentateuch entitled Adereth Eliyahu ("The Splendor of Elijah"). Various Kabbalistic works have commentaries in his name, and commentaries on the Proverbs and other books of the Tanakh were written later on in his life. None were published in his lifetime.