hisda

Raba (another version : Rab Hisda) said : Should a man see sufferings come upon him, let him scrutinise his actions ; as it is said, "Let us search and try our ways, and return unto the Lord" (Lam. iii. 40). If he has scrutinised his actions without discovering the cause, let him attribute them to neglect of Torah; as it is said, "Happy is the man whom Thou chastenest, and teachest out of Thy law" (Ps. xciv. 12).

Rab Hisda said : A man should always enter two doors in the Synagogue and then pray ; as it is said, "Waiting at the posts of My doors." "Two doors" [literally], dost imagine ! But say [the meaning is], A man should penetrate into the Synagogue a distance which equals the width of two doors, and then offer prayer.

Raba said to Rafram b. Pappa : Let the master tell us some of those excellent things which thou reportest in the name of Rab Hisda, relating to the Synagogue.

He replied, Thus said Rab Hisda : What means that which is written, "The Lord loveth the gates of Zion [Siyyon] more than all the dwellings of Jacob" (Ps. Ixxxvii. 2)? The Lord loveth the gates distinguished [mesuyyanim] for Halakah more than Synagogues and Houses of Study.

Rab Hisda said in the name of Mar 'Ukba : Provided he does not say "Blessed... Who formest light."

Rab Hisda said in the name of Mar 'Ukba : What means he incurs no loss? He loses none of the benedictions. There is a teaching to the same effect : He who reads [the Shema'] from that time onward incurs no loss ; he is regarded as one reading in the Torah, but he must precede it with two benedictions and follow it with one.

Rabbah b. Rab Huna thought to establish it in Sura ; but Rab Hisda told him it had been previously abolished because of the murmuring of the Minim.

He answered : Well has he spoken ; for is it written, "I will wash with water"? No; it is written, "I will wash in cleanliness," i.e. with anything that cleanses. And lo, Rab Hisda cursed anyone who went about in search of water at the time of prayer. This, however, applies only to the reading of the Shema', but for the Tefillah one may go for water.

Rab Hisda said : It is R. Jose ; because we have learnt in our Mishnah : Who reads the Shema' without making it audible to his ear has complied with the requirements of the law. These are the words of R. Judah. R. Jose says: He has not so complied.

Rab Hisda said in the name of Rab Shela: The Halakah is in accord with R. Judah's view which he reported in the name of R. Eleazar b. 'Azariah, and the Halakah is in accord with R. Judah.

As the Rabbis departed from the school of Rab Hisda (another version : the school of R. Samuel b. Nahmani) they said to him : "Our leaders are well laden ; with no breach, and no going forth, and no outcry in our broad places" (Ps. cxliv. 14).

But Rab Hisda said : Meditation is not the equivalent of speech ; for if it enter thy mind that it is the equivalent of speech, let him utter the words with his lips !

When Ze'iri came [from Palestine] he said : The Rabbis have abolished immersion. Another version is : [he said :] The Rabbis have abolished the washing of the hands. He who says, "The Rabbis have abolished immersion" agrees with the view of R. Judah b. Batyra. He who says, "The Rabbis have abolished the washing of the hands" is in accord with Rab Hisda who cursed the man who went looking for water at the time of prayer.

Rab Hisda asked him, "Is it then right to have immersion in warm water ?" He replied, "Rab Adda b. Ahabah is of the same opinion as thou."

Our Rabbis have taught : If he was standing in the Tefillah and the urine began to drip upon his knees, he should interrupt [his prayer] until it ceases and then repeat the Tefillah. To what point does he return? Rab Hisda and Rab Hamnuna [differ]. One says that he recommences from the beginning; the other says that he goes back only to the place where he stopped.

Rab Ashe said : The phrase "If the man has waited" must be altered to "If the man has not waited"; because everybody agrees that if he waited sufficient time to finish the remainder of the Tefillah, he recommences from the beginning; but the point of divergence there [between Rab Hisda and Rab Hamnuna] is the case where the man did not wait. One is of the opinion that the man was in an uncomfortable state and unfit [to pray], and therefore his Tefillah is invalid; while the other is of opinion that the man was fit [to pray] and his Tefillah is valid.

There is no contradiction. The latter refers to one who has assigned [a place in his underwear in which to deposit his Tefillin]; the other refers to a man who has not assigned such a place. For Rab Hisda said : In the cloth in which one assigns to tie up his Tefillin one must not tie up coins, if he has already placed the Tefillin therein. If he assigned to tie up his Tefillin in it but has not bound them therein, or if he has bound up his Tefillin in the cloth without such assignment, he may tie up money therein.

The master said above, "If his children or members of his household are minors, it is permitted." Up to what age? Rab Hisda said: With females, three years and one day; with a male, nine years and one day. Others declare : With females, eleven years and one day ; with a male, twelve years and one day — i.e. with both of them until the age when "the breasts were fashioned and the hair grown" (Ezek. xvi. 7).

Rab Hisda said : The calf of a woman's leg is to be regarded as nakedness; as it is said, "Uncover the leg, pass through the rivers" (Is. xlvii. 2) and it continues, "Thy nakedness shall be uncovered, yea, thy shame shall be seen" (Is. xlvii. 3). Samuel said : A woman's voice is to be regarded as nakedness ; as it is said, "For sweet is thy voice, and thy countenance is comely" (Cant. ii. 14). ab Sheshet said: A woman's hair is to be regarded as nakedness; as it is said, "Thy hair is as a flock of goats" (ibid. iv. 1).

Rab Huna said in the name of R. Johanan: If one is walking in filthy courtways [and the time for reading the Shema' arrives], he should place his hand over his mouth and read the Shema'. Rab Hisda said to him, "By God ! if R. Johanan had told me that himself, I would not have listened to him !"

Another version is : Rabbah b. Bar Hannah said in the name of R. Joshua b. Levi : If one is walking in filthy courtways, he should place his hand over his mouth and read the Shema'. Rab Hisda said to him, "By God ! if R. Joshua b. Levi had told me that himself, I would not have listened to him !"

There is a teaching in agreement with Rab Huna and a teaching in agreement with Rab Hisda. There is a teaching in agreement with Rab Huna : If he was walking in filthy courtways, he should place his hand over his mouth and read the Shema'. There is a teaching in agreement with Rab Hisda : If he was walking in filthy courtways, he should not read the Shema' ; and not only so, but if he was reading it and entered [such a place], he should stop.

There is a teaching in agreement with Rab Huna and a teaching in agreement with Rab Hisda. There is a teaching in agreement with Rab Huna : If he was walking in filthy courtways, he should place his hand over his mouth and read the Shema'. There is a teaching in agreement with Rab Hisda : If he was walking in filthy courtways, he should not read the Shema' ; and not only so, but if he was reading it and entered [such a place], he should stop.

It has been reported : If there be filth upon his body, or his hand is placed within a privy, Rab Huna said : It is permitted to read the Shema' ; Rab Hisda said : It is forbidden to read it. Raba asked : What is Rab Huna's reason ? Because it is written, "Let everything that hath breath praise the Lord" (Ps. el. 6).

And Rab Hisda said : It is forbidden to read the Shema' [in such circumstances] — what is the reason ? Because it is written, "All my bones shall say, Lord who is like unto Thee" (ibid. xxxv. 10).

It has been reported : If there is a foul odour for which there is a cause [present], Rab Huna said : A man should remove himself a distance of four cubits and read the Shema'. Rab Hisda said: He should remove himself a distance of four cubits from the place where the odour ceases and read the Shema'.

There is a teaching in agreement with Rab Hisda : A man should not read the Shema' opposite the excrement of a human being, or of dogs, or pigs, or poultry ; nor opposite the filth of a dunghill which gives forth a bad odour. If there be a place ten cubits higher or lower, he sits down at the side and reads the Shema'; but if not, he removes himself as far as he can see it. The same rule applies to the Tefillah. "If there is a foul odour for which there is a cause [present], he removes himself a distance of four cubits from the place of the odour and reads the Shema'."

But it is not so ! For Rafram b. Pappa said in the name of Rab Hisda : A man may stand opposite a privy and say the Tefillah ! With what are we here dealing ? With a privy which does not contain excrement.

The afternoon Tefillah [may he said] until the evening. R. Judah says: Until the middle of the afternoon. Rab Hisda asked Rab Isaac: Rab Kahana stated above that the Halakah is in accordance with R. Judah since there is such a teaching in the Behirta. How is it here? He was silent and answered him not a word. Rab Hisda said : "We see from the fact that Rab recited the Sabbath-Tefillah on the Sabbath-eve while it was yet day, it is to be concluded that the Halakah is in agreement with R, Judah !

The afternoon Tefillah [may he said] until the evening. R. Judah says: Until the middle of the afternoon. Rab Hisda asked Rab Isaac: Rab Kahana stated above that the Halakah is in accordance with R. Judah since there is such a teaching in the Behirta. How is it here? He was silent and answered him not a word. Rab Hisda said : "We see from the fact that Rab recited the Sabbath-Tefillah on the Sabbath-eve while it was yet day, it is to be concluded that the Halakah is in agreement with R, Judah !

R. Joshua says : If one is journeying in a place of danger, he should offer a short prayer, saying : "Save, O Lord, Thy people, the remnant of Israel ; in all times of crisis may their needs be before Thee." What means "times of crisis ['ibbur]"? Rab Hisda said in the name of Mar 'Ukba : Even at the time when Thou art full of wrath ['ebrah] against them like a woman big with child ['ubberet], may all their needs be before Thee. Another version is : Rab Hisda said in the name of Mar 'Ukba : Even at the time when they transgress ['oberim] the words of Torah, may all their needs be before Thee.

R. Joshua says : If one is journeying in a place of danger, he should offer a short prayer, saying : "Save, O Lord, Thy people, the remnant of Israel ; in all times of crisis may their needs be before Thee." What means "times of crisis ['ibbur]"? Rab Hisda said in the name of Mar 'Ukba : Even at the time when Thou art full of wrath ['ebrah] against them like a woman big with child ['ubberet], may all their needs be before Thee. Another version is : Rab Hisda said in the name of Mar 'Ukba : Even at the time when they transgress ['oberim] the words of Torah, may all their needs be before Thee.

Elijah said to Rab Judah, the brother of Rab Sala Hasida : "Be not wrathful and thou wilt not sin. Be not intoxicated and thou wilt not sin. When thou settest out on a journey, take counsel with thy Creator and go forth." What means, "Take counsel with thy Creator and go forth" ? R. Jacob said in the name of Rab Hisda : This refers to the prayer to be offered on undertaking a journey. R. Jacob also said in the name of Rab Hisda : Whoever sets out on a journey should offer the prayer ordained for a journey.

Elijah said to Rab Judah, the brother of Rab Sala Hasida : "Be not wrathful and thou wilt not sin. Be not intoxicated and thou wilt not sin. When thou settest out on a journey, take counsel with thy Creator and go forth." What means, "Take counsel with thy Creator and go forth" ? R. Jacob said in the name of Rab Hisda : This refers to the prayer to be offered on undertaking a journey. R. Jacob also said in the name of Rab Hisda : Whoever sets out on a journey should offer the prayer ordained for a journey.

When should he offer this prayer ? R. Jacob said in the name of Rab Hisda : From the time he sets forth on his journey. And how long? R. Jacob said in the name of Rab Hisda: The distance of a Parsah. And how should he offer it ? Rab Hisda said : Standing ; Rab Sheshet said : Even while journeying.

When should he offer this prayer ? R. Jacob said in the name of Rab Hisda : From the time he sets forth on his journey. And how long? R. Jacob said in the name of Rab Hisda: The distance of a Parsah. And how should he offer it ? Rab Hisda said : Standing ; Rab Sheshet said : Even while journeying.

When should he offer this prayer ? R. Jacob said in the name of Rab Hisda : From the time he sets forth on his journey. And how long? R. Jacob said in the name of Rab Hisda: The distance of a Parsah. And how should he offer it ? Rab Hisda said : Standing ; Rab Sheshet said : Even while journeying.

Rab Hisda and Rab Sheshet were once on a journey together. Rab Hisda stood up and offered the prayer. Rab Sheshet said to his attendant, "What is Rab Hisda doing?" He replied, "He is standing and praying." He said to him, "Raise also me up and I too will pray ; for if thou canst be good, do not allow thyself to be called evil."

Rab Hisda and Rab Sheshet were once on a journey together. Rab Hisda stood up and offered the prayer. Rab Sheshet said to his attendant, "What is Rab Hisda doing?" He replied, "He is standing and praying." He said to him, "Raise also me up and I too will pray ; for if thou canst be good, do not allow thyself to be called evil."

Rab Hisda and Rab Sheshet were once on a journey together. Rab Hisda stood up and offered the prayer. Rab Sheshet said to his attendant, "What is Rab Hisda doing?" He replied, "He is standing and praying." He said to him, "Raise also me up and I too will pray ; for if thou canst be good, do not allow thyself to be called evil."

How long must one wait between Tefillah and Tefillah? Rab Huna and Rab Hisda [differ]. One said : Until his mind can offer supplication ; the other said : Until his mind can offer beseeching prayer.

Rab Hisda asked Rab Sheshet : If a man erred [and omitted the Habdalah] in both, how is it ? He replied : If he erred in both, he must start again.

R. Jacob said in the name of Rab Hisda : Whoever prays on behalf of another need not mention his name ; as it is said, "Heal her now, O God, I beseech Thee," without mentioning Miriam's name.

Rab Hisda said : There is no difference of opinion between them ; the latter referring to a thick mass, the other to a thin mass. The thick mass is used as food, the thin as a remedy.

Rab Hisda expounded in the name of our teacher — and who is he? Rab: Over boiled vegetables we pronounce the benediction "...Who createst the fruit of the ground" ; but our teachers who came down from the land of Israel [to Babylon] — and who are they ? 'Ulla in the name of R. Johanan — said : Over boiled vegetables we pronounce the benediction "...By Whose word all things exist." I say that any article of food which in its original state requires "...Who createst the fruit of the ground," if cooked requires "...By Whose word all things exist" ; and whatever in its original state requires "...By Whose word all things exist," if cooked requires "...Who createst the fruit of the ground."

Rab Hisda said : The broth of beet is pleasant to the heart and good for the eyes, how much more so for the bowels. Abbai said : That is only so when it remains on the stove and makes the sound Tuk, Tuk.

Our Rabbis have taught: He who makes his food float in water will not suffer with indigestion. How much [should he drink] ? Rab Hisda said : A cupful to a loaf.

Rab Hisda and Rab Hamnuna were sitting at a meal, when dates and pomegranates were set before them. Rab Hamnuna took and pronounced the benediction over the dates first. Rab Hisda said to him, "Does not the master agree with the statement of Rab Joseph (another version : R. Isaac), viz. : That which is given precedence in the verse (Deut. viii. 8) must precede for the benediction?"

Rab Hisda and Rab Hamnuna were sitting at a meal, when dates and pomegranates were set before them. Rab Hamnuna took and pronounced the benediction over the dates first. Rab Hisda said to him, "Does not the master agree with the statement of Rab Joseph (another version : R. Isaac), viz. : That which is given precedence in the verse (Deut. viii. 8) must precede for the benediction?"

He replied, " 'Dates' is the second word after 'land,' 'pomegranate' the fifth word after 'land'." Rab Hisda said to him, "Would that we had iron feet so that we could always [follow and] listen to thee!"

R. Hiyya b. Abba b. Nahmani stated that Rab Hisda said in the name of Rab (another version : Rab Hisda said in the name of Ze'iri) : Overall kinds of perfumes the benediction is "...Who Greatest fragrant woods," excepting musk which comes from a species of animal and its benediction is "...Who createst various kinds of spices."

R. Hiyya b. Abba b. Nahmani stated that Rab Hisda said in the name of Rab (another version : Rab Hisda said in the name of Ze'iri) : Overall kinds of perfumes the benediction is "...Who Greatest fragrant woods," excepting musk which comes from a species of animal and its benediction is "...Who createst various kinds of spices."

Rab Hisda asked Rab Isaac, "What is the benediction over balsam-oil?" He replied, "Thus said Rab Judah : It is '...Who createst the oil of our land '." Rab Hisda said to him, "Leave out Rab Judah, because the land of Israel is very dear to him ; what is the benediction generally?"

Rab Hisda asked Rab Isaac, "What is the benediction over balsam-oil?" He replied, "Thus said Rab Judah : It is '...Who createst the oil of our land '." Rab Hisda said to him, "Leave out Rab Judah, because the land of Israel is very dear to him ; what is the benediction generally?"

He should not converse with a woman in the street. Rab Hisda said : Even if it be his wife. There is a teaching to the same effect : Even if it be his wife, or his daughter, or his sister, because everybody is not well acquainted with his female relations.

When Rabin came he said : Jannaeus the king had a tree on the king's mountain from which they took down forty Saot of young pigeons monthly from three broods. When R. Isaac came he said : There was a city in the land of Israel named Gofnit in which were eighty pairs of brothers of a priestly family married to eighty pairs of sisters of a priestly family ; and the Rabbis searched from Sura to Nehardea and could not find [a similar case] with the exception of the daughters of Rab Hisda who were married to Rammi b. Hamma and Mar 'Ukba b. Hamma ; but although the women belonged to a priestly family, the men did not.

Rab Hisda said : "[Blessed art Thou, O Lord,] for the land and its fruits." R. Johanan said: "For the land and for the fruits." R. 'Amram said : There is no contradiction, Rab Hisda's wording being customary with us [in Babylon] and R. Johanan's with them [in Palestine].

Rab Nahman b. Isaac objected : They eat and we make the benediction ! Nay, the wording should be reversed ; Rab Hisda said : "For the land and for the fruits" and R. Johanan said : "For the land and its fruits."

"Anything not fully grown makes the body shrink." Rab Hisda said : Even a young kid worth a Zuz ; and it only refers to that which is not a fourth [of its full natural size], but if it be a fourth, we have no objection.

Rabbah b. Bar Hannah was marrying his son into the family of Rab Samuel b. Rab Kattina. He sat beforehand and taught his son : He who is to break the bread is not permitted to do so until the response "Amen" has been completed by all. Rab Hisda said : By the majority.

R. Ammi said : Two and the Sabbath may be reckoned together for Zimmun. Rab Nahman asked him : Is the Sabbath a man! But, said R. Ammi, two disciples of the wise who sharpen [their minds] one against the other with the study of Halakah may be reckoned together [for Zimmun]. Rab Hisda declared : For instance, I and Rab Sheshet. Rab Sheshet declared : For instance, I and Rab Hisda.

R. Ammi said : Two and the Sabbath may be reckoned together for Zimmun. Rab Nahman asked him : Is the Sabbath a man! But, said R. Ammi, two disciples of the wise who sharpen [their minds] one against the other with the study of Halakah may be reckoned together [for Zimmun]. Rab Hisda declared : For instance, I and Rab Sheshet. Rab Sheshet declared : For instance, I and Rab Hisda.

Rabbah b. Rab Huna visited the house of the Exilarch. [When saying Grace,] the latter opened with one and concluded with two. Rab Hisda asked: What advantage is there in concluding with two? Moreover there is a teaching : Rabbi says : We should not conclude with two !

R. Zera said to Rab Hisda, "Let the master come and teach." He replied, "[The regulations concerning] Grace after meals have I not learnt, so shall I teach !" R. Zera asked him, "How is that?" He replied, "When I visited the house of the Exilarch and said the Grace after meals, Rab Sheshet stretched his neck over me like a serpent." "But why ?" "Because I made no reference to the Covenant, the Torah or the Kingship." "And why didst thou not mention them?" "In accord with the statement of Rab Hananel in the name of Rab, viz. : If one has not referred to the Covenant, the Torah and the Kingship, he has complied with the requirements of the law — 'the Covenant' because it does not apply to women ; 'the Tordh and the Kingship' because they apply neither to women nor slaves." "And thou didst abandon all these Tannaim and Amoraim and act according to the view of Rab!"

Rab Hisda said : This only applies to those who came together from three different parties, each of which consists of three men.

Rab Hisda was asked : If one has eaten or drunk without having said the benediction, may he say it afterwards? He answered : Shall one who has eaten garlic so that the smell is diffused eat more garlic so that its smell be more diffused?

"Crowning" — Rab Judah used to crown it with disciples. Rab Hisda used to crown it with small cups. R. Hanan said : And with undiluted [wine]. Rab Sheshet said : Until the benediction of "the land."

Our Rabbis have taught : We may say the benediction over glowing coals, but not over dying coals. What is to be understood by glowing coals? Rab Hisda said : When one puts a chip of wood to them and it ignites.

Come and hear : For Rab Hisda b. Abdemi quoted, "The cedars in the garden of God could not darken ['amam] it" (Ezek. xxxi. 8).

Rab Hisda said : [There is no reality in] any dream without a fast. Rab Hisda also said : An uninterpreted dream is like an unread letter. Rab Hisda also said : Neither a good nor a bad dream is fulfilled in every detail. Rab Hisda also said : A bad dream is preferable to a good dream. Rab Hisda also said : When a dream is bad, the pain it causes is sufficient [to prevent its fulfilment], and when the dream is good, the joy it brings is sufficient. Rab Joseph said : As for a good dream, even in my own case, its cheerfulness frustrates it [so that it is not realised]. Rab Hisda also said : A bad dream is worse than scourging ; as it is said, "God hath so made it that men should fear before Him" (Eccles. 3:14), and Rabbah b. Bar Hannah said in the name of R. Johanan : This refers to a bad dream.

Rab Hisda said : [There is no reality in] any dream without a fast. Rab Hisda also said : An uninterpreted dream is like an unread letter. Rab Hisda also said : Neither a good nor a bad dream is fulfilled in every detail. Rab Hisda also said : A bad dream is preferable to a good dream. Rab Hisda also said : When a dream is bad, the pain it causes is sufficient [to prevent its fulfilment], and when the dream is good, the joy it brings is sufficient. Rab Joseph said : As for a good dream, even in my own case, its cheerfulness frustrates it [so that it is not realised]. Rab Hisda also said : A bad dream is worse than scourging ; as it is said, "God hath so made it that men should fear before Him" (Eccles. 3:14), and Rabbah b. Bar Hannah said in the name of R. Johanan : This refers to a bad dream.

Rab Hisda said : [There is no reality in] any dream without a fast. Rab Hisda also said : An uninterpreted dream is like an unread letter. Rab Hisda also said : Neither a good nor a bad dream is fulfilled in every detail. Rab Hisda also said : A bad dream is preferable to a good dream. Rab Hisda also said : When a dream is bad, the pain it causes is sufficient [to prevent its fulfilment], and when the dream is good, the joy it brings is sufficient. Rab Joseph said : As for a good dream, even in my own case, its cheerfulness frustrates it [so that it is not realised]. Rab Hisda also said : A bad dream is worse than scourging ; as it is said, "God hath so made it that men should fear before Him" (Eccles. 3:14), and Rabbah b. Bar Hannah said in the name of R. Johanan : This refers to a bad dream.

Rab Hisda said : [There is no reality in] any dream without a fast. Rab Hisda also said : An uninterpreted dream is like an unread letter. Rab Hisda also said : Neither a good nor a bad dream is fulfilled in every detail. Rab Hisda also said : A bad dream is preferable to a good dream. Rab Hisda also said : When a dream is bad, the pain it causes is sufficient [to prevent its fulfilment], and when the dream is good, the joy it brings is sufficient. Rab Joseph said : As for a good dream, even in my own case, its cheerfulness frustrates it [so that it is not realised]. Rab Hisda also said : A bad dream is worse than scourging ; as it is said, "God hath so made it that men should fear before Him" (Eccles. 3:14), and Rabbah b. Bar Hannah said in the name of R. Johanan : This refers to a bad dream.

Rab Hisda said : [There is no reality in] any dream without a fast. Rab Hisda also said : An uninterpreted dream is like an unread letter. Rab Hisda also said : Neither a good nor a bad dream is fulfilled in every detail. Rab Hisda also said : A bad dream is preferable to a good dream. Rab Hisda also said : When a dream is bad, the pain it causes is sufficient [to prevent its fulfilment], and when the dream is good, the joy it brings is sufficient. Rab Joseph said : As for a good dream, even in my own case, its cheerfulness frustrates it [so that it is not realised]. Rab Hisda also said : A bad dream is worse than scourging ; as it is said, "God hath so made it that men should fear before Him" (Eccles. 3:14), and Rabbah b. Bar Hannah said in the name of R. Johanan : This refers to a bad dream.

Rab Hisda said : [There is no reality in] any dream without a fast. Rab Hisda also said : An uninterpreted dream is like an unread letter. Rab Hisda also said : Neither a good nor a bad dream is fulfilled in every detail. Rab Hisda also said : A bad dream is preferable to a good dream. Rab Hisda also said : When a dream is bad, the pain it causes is sufficient [to prevent its fulfilment], and when the dream is good, the joy it brings is sufficient. Rab Joseph said : As for a good dream, even in my own case, its cheerfulness frustrates it [so that it is not realised]. Rab Hisda also said : A bad dream is worse than scourging ; as it is said, "God hath so made it that men should fear before Him" (Eccles. 3:14), and Rabbah b. Bar Hannah said in the name of R. Johanan : This refers to a bad dream.

But lo, it is written, "There shall no evil befall thee" (Ps. xci. 10), and Rab Hisda said in the name of Rab Jeremiah b. Abba : [These words mean,] neither bad dreams nor evil thoughts will trouble thee! [not fully translated] Nay; the good man sees no evil dream, but others dream about him.

Rab Huna b. Ammi stated that R. Pedat said in the name of R. Johanan : He who sees a dream and his soul is depressed should go and have it interpreted in the presence of three. He should have it interpreted ! But Rab Hisda has said : An uninterpreted dream is like an unread letter ! Nay, but say : He should have it turned into good in the presence of three. He should assemble three men and say to them, "I have seen a good dream" ; and they should say to him, "Good it is and may it be good. May the All-merciful turn it to good ; seven times may it be decreed concerning thee from Heaven that it should be good, and may it be good." Then they should recite three verses in which the word hapak "turn" occurs, three in which padah "redeem" occurs, and three in which shalom "peace" occurs.

"Why should I accompany a man to whom miracles will happen?" As he descended [from the boat] a book of his fell. Raba found it and saw written therein, "All dreams follow the mouth [of the interpreter]." He exclaimed, "Thou rascal ! It rested with thee [whether my dreams were auspicious or not], and thou didst cause me all this pain. I forgive thee everything except [what thou didst say about] the daughter of Rab Hisda. May it be His will that this fellow be handed over into the power of the Government and it have no mercy on him!"

'Ulla and Rab Hisda were journeying along the road. When they reached the entrance of the house of Rab Hanna b. Hanilai, Rab Hisda broke down and sighed. 'Ulla asked him, "Why dost thou sigh? For lo, Rab has said : A sigh breaketh half the body of a man ; as it is said, 'Sigh therefore, thou son of man, with the breaking of thy loins,' etc. (Ezek. xxi. 11); and R. Johanan has said : It even breaks the whole body ; as it is said, 'And it shall be, when they say unto thee, Wherefore sighest thou ? that thou shalt say, Because of the tidings, for it cometh ; and every heart shall melt' etc. (ibid. v. 12)."

'Ulla and Rab Hisda were journeying along the road. When they reached the entrance of the house of Rab Hanna b. Hanilai, Rab Hisda broke down and sighed. 'Ulla asked him, "Why dost thou sigh? For lo, Rab has said : A sigh breaketh half the body of a man ; as it is said, 'Sigh therefore, thou son of man, with the breaking of thy loins,' etc. (Ezek. xxi. 11); and R. Johanan has said : It even breaks the whole body ; as it is said, 'And it shall be, when they say unto thee, Wherefore sighest thou ? that thou shalt say, Because of the tidings, for it cometh ; and every heart shall melt' etc. (ibid. v. 12)."

This is at variance with the statement of Rafram b. Pappa who said in the name of Rab Hisda : Since the Temple was destroyed, the firmament has never been seen in its purity ; as it is said, "I clothe the heavens with blackness, and I make sackcloth their covering" (Is. 1. 3).

Rab Nahman b. Rab Hisda expounded : What means that which is written, "Then the Lord God formed man" (Gen. ii. 7), the word wayyiser "and He formed" being spelt with two letters yod? The Holy One, blessed be He, created two impulses, one good and the other evil.

Another explanation of "And He made [lit. built]" — Rab Hisda said (another version : It was taught in a Baraita) : This means that the Holy One, blessed be He, fashioned Eve like a store-building ; as the store is narrow above and broad below so as to receive the fruits, similarly is a woman narrow above and broad below so as to receive the child.

Before Raba was appointed Principal [of the Seminary], the daughter of Rab Hisda used to rattle a nut in a flask for him; but afterwards when he ruled [over the Seminary] she made an aperture for him [in the wall] and placed her hand upon his head.

Bar Kappara expounded : A man should always teach his son a clean and light trade. Which is such? Rab Hisda said : Needle-stitching.

Mar Kashisha the son of R. Hisda said to R. Ashi: Do you think that a man occupies one cubit? . [The fact is that] three men occupy two cubits.. How much then does this [amount to for twenty-four men]?. Sixteen cubits; and we [really] demand here sixteen and four fifths. [Because, as has been said, R. Yohanan] gave only an approximate figure...

What is meant by ‘according to the rule’? R. Hisda answered: Provided that [the covering] was made [with the intention of providing] the shade for the sukkah.

What is meant by ‘according to the rule’? R. Hisda answered: provided [the covering] was made [with the intention of providing] the shade for the sukkah.

R. Hisda and Rabbah son of R. Huna say: Four [handbreadths], since we do not find a place of any [legal] importance to be less than four [handbreadths]. And Shmuel says,

Gemara. R. Hisda stated: [Our mishnah] speaks only [of a sheet spread] because of falling [leaves], but if [it was spread] in order to beautify [the sukkah], it is valid But is not this obvious! For did we not learn in the mishnah, "because of falling [leaves]? One might have said that the law is the same even [where the sheet was intended] to beautify [the sukkah] and that the reason why it was stated, because of falling [leaves], is that he mentions what is the common practice, therefore he [R. Hisda] teaches us this.

Gemara. R. Hisda stated: [Our mishnah] speaks only [of a sheet spread] because of falling [leaves], but if [it was spread] in order to beautify [the sukkah], it is valid But is not this obvious! For did we not learn in the mishnah, "because of falling [leaves]? One might have said that the law is the same even [where the sheet was intended] to beautify [the sukkah] and that the reason why it was stated, because of falling [leaves], is that he mentions what is the common practice, therefore he [R. Hisda] teaches us this.

It was stated: The decorations of a Sukkah which are removed four [handbreadths from the skhakh] R. Nahman declares them valid, valid, And R. Hisda and Rabbah son of R. Huna declare them invalid.

R. Hisda and Rabbah son of R. Huna once came to the house of the exilarch, And R. Nahman sheltered them in a Sukkah whose decorations were separated four handbreadths [from the skhakh]. They were silent and they didn't say a word to him. He said to them, ‘Have our rabbis retracted their teaching’? They answered him: We are messengers performing a mitzvah, and [therefore] we are free from the obligation of the Sukkah.

R. Hisda said: [The law is learned] from here: "Go out to the mountain and fetch olive-branches, and branches of the oily tree, and myrtle-branches and palm-branches, and branches of thick trees" (Nehemiah 8:15).

Are not myrtle-branches, the same as branches of thick trees? R. Hisda said: The wild myrtle [were to be fetched] for the Sukkah, while the branches of thick trees, for the lulav.

R. Hisda said in the name of Ravina b. Shila: Forked reeds may be used as skhakh even though they are joined, [since] a natural joining is not considered a joining; and even though one later joins them, the joining of one thing [to itself] not considered as a proper joining.

R. Hisda [further] stated in the name of Ravina b. Shila: These "bitter herbs of the marsh" one can fulfill one's obligation with them on Pesah.

R. Hisda said: The bundling of one thing [to itself] is not considered bundling; of three things, it is considered bundling; of two, there is a dispute between R. Yose and the rabbis, as we have learned: The mitzvah of the hyssop: it should have three stalks bearing three buds. Rabbi Yose says: the mitzvah of the hyssop is that it should have three stalks, and on them three buds, but its remnants need only have two, while its stumps may be of the smallest size.

It was stated: If he placed the planks on their sides: R. Huna declared it invalid, and R. Hisda and Rabbah son of R. Huna declared it valid.

R. Nahman once came to Sura. R. Hisda and Rabbah son of R. Huna came in to him and asked: If he placed them on their sides, what is the law? He said to them: It is invalid, since they are regarded as metal spits.