Talmud do Rodzaju 17:4

Bar Qappara³⁰⁷Bar Qappara belongs to the generation of transfer between Tannaïm and Amoraïm. In the Yerushalmi his words are presented as those of an Amora. The place was chosen here because we discussed required language for benedictions (Shema‘ and Grace); now we turn to required language in general speech. In the Babli, the parallel (13a) appears also at the end of the first Chapter, somewhat disconnected. One may assume that it is mentioned in parallel to the Yerushalmi.
In the printed editions of the Babli, the text is: “Bar Qappara stated”, a Tannaïtic statement. However, in the Munich ms. and the Pisqe RYD the text reads דרש בר קפרא “Bar Qappara preached”, an Amoraïc statement. (It also seems that Rebbi Eliezer, who completes the statement of Bar Qappara in the Babli in parallel to Rebbi Levi in the Yerushalmi, is “Rebbi Eleazar, the son of Bar Qappara’s sister”.) The people who object are determined in the Babli to be Rebbi Yose bar Abin or Rebbi Yose bar Zabida, of the later generation of Galilean Amoraïm. The statements of Bar Qappara and Rebbi Levi/Rebbi Eleazar are not mentioned in any of the Medieval codes, Halakhot Gedolot, Alfasi, Mishneh Torah; their authors took also the text in the Babli as Amoraïc sermon. said: He who calls Abraham Abram transgresses a positive commandment. Rebbi Levi said, a positive and a negative commandment. (Gen. 17:4) “Your name shall not in the future be called Abram”, that is the negative commandment, “But your name shall be Abraham”, that is the positive commandment. They objected: But the Men of the Great Assembly called him Abram, (Neh. 9:7) “You are, o Eternal, the God Who selected Abram”. There is a difference, while he was still Abram You selected him.