hiyya

Rav Ḥiyya bar Ashi rose to read in the Torah and said “Praise the Eternal,” he did not add “the Praised One!” They wanted to silence him. Rav said to them, let him, because he follows Rebbi Aqiba. Rebbi Zeïra rose to read as Cohen in place of a Levite and recited the benediction before and after. They wanted to silence him. Rav Hiyya bar Ashi said to them, let him, because that is their way of doing it.

“Nor start eating.” What is the start of eating? Rebbi Aha, Rebbi Abba in the name of Rebbi: When he washed his hands. Rebbi Aha said, this was said for Qidduš. Rebbi Abba said, this was said for the benediction. Rav had washed his hands when his son Hiyya gave a sign to the waiter, who wanted to serve him. He told him, we already started the meal.

Text of Scribe If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he repeatedly had turned them over, but if he turned then over once everybody agrees that it is forbidden. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over once. But if he repeatedly turned them over, everybody agrees that it is permitted. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya. Text of Venice editor If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he had turned them over only once, but if he turned then over repeatedly everybody agrees that it is permitted. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over repeatedly. But if he turned them over only once, everybody agrees that it is forbidden. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya.

Text of Scribe If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he repeatedly had turned them over, but if he turned then over once everybody agrees that it is forbidden. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over once. But if he repeatedly turned them over, everybody agrees that it is permitted. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya. Text of Venice editor If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he had turned them over only once, but if he turned then over repeatedly everybody agrees that it is permitted. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over repeatedly. But if he turned them over only once, everybody agrees that it is forbidden. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya.

Text of Scribe If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he repeatedly had turned them over, but if he turned then over once everybody agrees that it is forbidden. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over once. But if he repeatedly turned them over, everybody agrees that it is permitted. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya. Text of Venice editor If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he had turned them over only once, but if he turned then over repeatedly everybody agrees that it is permitted. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over repeatedly. But if he turned them over only once, everybody agrees that it is forbidden. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya.

Text of Scribe If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he repeatedly had turned them over, but if he turned then over once everybody agrees that it is forbidden. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over once. But if he repeatedly turned them over, everybody agrees that it is permitted. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya. Text of Venice editor If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he had turned them over only once, but if he turned then over repeatedly everybody agrees that it is permitted. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over repeatedly. But if he turned them over only once, everybody agrees that it is forbidden. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya.

Text of Scribe If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he repeatedly had turned them over, but if he turned then over once everybody agrees that it is forbidden. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over once. But if he repeatedly turned them over, everybody agrees that it is permitted. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya. Text of Venice editor If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he had turned them over only once, but if he turned then over repeatedly everybody agrees that it is permitted. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over repeatedly. But if he turned them over only once, everybody agrees that it is forbidden. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya.

Text of Scribe If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he repeatedly had turned them over, but if he turned then over once everybody agrees that it is forbidden. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over once. But if he repeatedly turned them over, everybody agrees that it is permitted. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya. Text of Venice editor If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he had turned them over only once, but if he turned then over repeatedly everybody agrees that it is permitted. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over repeatedly. But if he turned them over only once, everybody agrees that it is forbidden. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya.

Text of Scribe If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he repeatedly had turned them over, but if he turned then over once everybody agrees that it is forbidden. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over once. But if he repeatedly turned them over, everybody agrees that it is permitted. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya. Text of Venice editor If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he had turned them over only once, but if he turned then over repeatedly everybody agrees that it is permitted. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over repeatedly. But if he turned them over only once, everybody agrees that it is forbidden. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya.

Text of Scribe If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he repeatedly had turned them over, but if he turned then over once everybody agrees that it is forbidden. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over once. But if he repeatedly turned them over, everybody agrees that it is permitted. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya. Text of Venice editor If we had stated but Rebbi Hiyya had not stated, we would have said, we only said if he had turned them over only once, but if he turned then over repeatedly everybody agrees that it is permitted. Therefore our Mishnah needs the statement of Rebbi Hiyya. Or if Rebbi Hiyya had stated but not we, we would have said that we only said if he turned them over repeatedly. But if he turned them over only once, everybody agrees that it is forbidden. Therefore there is need for our Mishnah and need for the baraita of Rebbi Hiyya.

HALAKHAH: Is the degree of acquisition of one equal to that of the other? Did we not state “underage and deaf-mute”? Rebbi Hiyya stated ““underage and deaf-mute”: “If the husband of the underage girl died, the husband of the deaf-mute has to divorce her and the underage girl has to wait until she comes of age and perform ḥalîṣah” Why can she not perform ḥalîṣah immediately? She cannot because of Rebbi Meїr, since Rebbi Meїr said that one does not perform levirate or ḥalîṣah with an underage girl, since she might be found to be a she-ram. “If the husband of the deaf-mute died, the husband of the underage girl has to divorce her and the deaf-mute is permanently forbidden. If he transgressed and had intercourse with the deaf-mute, he divorces her and she becomes permitted.” This follows what Rebbi Hila said, in order to fix her status.

“Her flour-offering.” Does that mean that it is sanctified in her name? Just as it is sanctified in her name, so it is sanctified in his name. Rebbi Hiyya stated and disagreed: “It cannot be brought completely because of the participation by the wife. It cannot be eaten because of the participation by the husband.” He said to him, the handful is brought separately and the remainder is brought separately. And you say, “her flour offering”? But the expression used by the verse is used by the Mishnah: “He shall bring her flour-offering for her.”

HALAKHAH: "If the Court of one of the tribes ruled," etc. Rebbi Meïr says, it is the Court's obligation. Rebbi Jehudah says, it is the public's obligation. Rebbi Simeon said, it is an obligation of the Court and an obligation of the public. What is Rebbi Meïr's reason? It is said here from the eyes, and it is said there from the eyes. Since from the eyes said there refers to the Court, here it also refers to the Court. What is Rebbi Jehudah's reason? It is said here from the eyes, and it is said there from the eyes. Since from the eyes said there refers to the public, here it also refers to the public. What is Rebbi Simeon's reason? It is said here from the eyes, and it is said there from the eyes. Since from the eyes said there refers to the Court, also from the eyes here refers to the Court. Since from the eyes said there refers to the public, here it also refers to the public. For him who says, it is the Court's obligation, the Court has to bring. For him who says, it is the public's obligation, who brings? As we have stated, "one imposes and collects, the words of Rebbi Meïr; Rebbi Jehudah says, they are brought from the Temple tax". For him who says, it is the Court's obligation, the Court has to lay their hands on. For him who says, it is the public's obligation, who lays their hands on? As we have stated, three from every tribe, led by the president of the Court, lay their hands on the head of the bull. "Their hands, the hands of each single one. Their hands on the head of the bull; the bull needs laying on of hands but the goats of idolatry do not need laying on of hands, the words of Rebbi Jehudah. Rebbi Simeon said, the bull needs laying on of hands by the Elders but the goats of idolatry do not need laying on of hands by the Elders; for Rebbi Simeon says, every public purification offering whose blood is brought inside needs laying on of hands. " One objected to Rebbi Jehudah, is it not written, they presented the goats of the purification offering? Rebbi Hiyya in the name of Rebbi Joḥanan, it was a temporary ruling.

R. Abba the son of R. Hiyya b. Abba said to them : Thus declared R. Hiyya b. Abba in the name of R. Johanan : Both of them are to be considered chastenings of love ; as it is said, "For whom the Lord loveth He correcteth" (Prov. iii. 12).

R. Abba the son of R. Hiyya b. Abba said to them : Thus declared R. Hiyya b. Abba in the name of R. Johanan : Both of them are to be considered chastenings of love ; as it is said, "For whom the Lord loveth He correcteth" (Prov. iii. 12).

R. Hiyya b. Abba was ill and R. Johanan went in to visit him. He said to him, "Are thy sufferings dear to thee ?" "No," he replied, "neither they nor the reward they bring." R. Johanan said to him, "Give me thy hand." He gave him his hand and R. Johanan raised him.

Rab Nahman b. Isaac asked Rab Hiyya b. Abin : What is written in the Tefillin of the Lord of the Universe ? He answered, "And who is like Thy people Israel, a nation one in the earth?" (I Chron. xvii 21).

That agrees with what R. Hiyya b. Ammi said in the name of 'Ulla : Since the day the Temple was destroyed, there is left to the Holy One, blessed be He, in His Universe the four cubits of Halakah alone.

And Abbai said ; At first I used to study at home and pray in Synagogue, but after hearing the statement of R. Hiyya b. Ammi in the name of 'Ulla — "Since the day the Temple was destroyed, there is left to the Holy One, blessed be He, in His Universe the four cubits of Halakah alone" I only pray where I study.

R. Hiyya b. Ammi said in the name of 'Ulla : Greater is he who enjoys the fruit of his labour than the fearer of Heaven ; for with regard to the fearer of Heaven it is written, "Happy is the man that feareth the Lord" (ibid. cxii. 1), but with regard to him who enjoys the fruit of his labour it is written, "When thou eatest the labour of thy hands, happy shalt thou be, and it shall be well with thee" (ibid, cxxviii. 2) — "happy shalt thou be" in this world, "and it shall be well with thee" in the world to come. It is not written, "and it shall be well with thee" about the fearer of Heaven.

R. Hiyya b. Ammi also said in the name of 'Ulla : A man should always reside in the same place as his teacher, for so long as Shimei the son of Gera lived, Solomon did not marry the daughter of Pharaoh.

Rab Bebai b. Abbai thought to complete the Parashot of the whole year on the eve of the Day of Atonement; but Hiyya b. Rab of Difti taught him : It is written, "Ye shall afflict your souls, in the ninth day of the month at even" (Lev, xxiii. 32). Do we fast on the ninth ?

For Rab Hiyya b. Ashe said : On many occasions have I stood before Rab to study the chapters of the Sifra debe Rab ; he first washed his hands, uttered a benediction, and then taught us the chapters.

Samuel said to Hiyya b. Rab : O son of the Law, come and let me tell thee an excellent thing which thy father once said. Thus spake thy father : When one bows, he should do so at the word "Blessed" ; and when he returns to the erect position, he should do so on mentioning the Divine Name.

Jeremiah was sitting in the presence of R. Hiyya b. Abba, and noticed that he prolonged [the word ehad] exceedingly. He said to him : So long as thou hast proclaimed His Kingship above and below and the four winds of heaven, more than that is not required of thee.

Our Rabbis have taught: "Hear, O Israel, the Lord our God, the Lord is one" — that was the reading of the Shema' of R. Judah ha-Nasi'. Rab said to R. Hiyya, "I have never seen Rabbi receive the yoke of the kingdom of heaven upon himself." He replied to him, "Son of princes, at the time when he passed his hands across his face, he received upon himself the yoke of the kingdom of heaven."

Ahi [asked of him] a Tanna of the school of R. Hiyya, asked R. Hiyya : May one interrupt the Hallel or the Megillah [to greet a person] ? Do we argue a fortiori : If with the reading of the Shema', which is an ordinance of the Torah, one may interrupt, how much more so should it be permitted in the case of the Hallel or the Megillah, which is only a Rabbinical ordinance ! Or is it perhaps that the proclamation of a miracle is superior [to the reading of the [Shema'] ?

Ahi [asked of him] a Tanna of the school of R. Hiyya, asked R. Hiyya : May one interrupt the Hallel or the Megillah [to greet a person] ? Do we argue a fortiori : If with the reading of the Shema', which is an ordinance of the Torah, one may interrupt, how much more so should it be permitted in the case of the Hallel or the Megillah, which is only a Rabbinical ordinance ! Or is it perhaps that the proclamation of a miracle is superior [to the reading of the [Shema'] ?

R. Abba, son of R. Hiyya b. Abba, said to him : Thus declared R. Hiyya in the name of R. Johanan : Whoever satisfies himself with words of Torah and then sleeps will not receive evil tidings [in a dream]; as it is said, "He shall abide satisfied [with Torah], he shall not be visited with evil."

R. Abba, son of R. Hiyya b. Abba, said to him : Thus declared R. Hiyya in the name of R. Johanan : Whoever satisfies himself with words of Torah and then sleeps will not receive evil tidings [in a dream]; as it is said, "He shall abide satisfied [with Torah], he shall not be visited with evil."

Hiyya b. Rab declared: If one has said "I am the Lord your God," he must continue "True" ; if he has not said "I am the Lord your God," it is not necessary to add "True."

Further, how could Rab be considered as holding the same opinion as R. Joshua b. Karhah ? For Rab Hiyya b. Ashe has said : On many occasions have I stood before Rab, who first washed his hands, uttered the benediction, taught us the chapters, laid Tefillin, and after that read the Shema' ! Shouldest thou argue that the time for reading the Shema' had not yet arrived, in that case what purpose is there in the testimony of Rab Hiyya b. Ashe?

Further, how could Rab be considered as holding the same opinion as R. Joshua b. Karhah ? For Rab Hiyya b. Ashe has said : On many occasions have I stood before Rab, who first washed his hands, uttered the benediction, taught us the chapters, laid Tefillin, and after that read the Shema' ! Shouldest thou argue that the time for reading the Shema' had not yet arrived, in that case what purpose is there in the testimony of Rab Hiyya b. Ashe?

'Ulla said : Whoever reads the Shema' without Tefillin is as though he spoke false testimony against himself. R. Hiyya b. Abba said in the name of R. Johanan : It is as though he had offered a burnt-offering without a meal-offering (cf. Num. xxviii. 5) and a sacrifice without drink-offerings (ibid. v. 14).

R. Hiyya b. Abba said in the name of R. Johanan : Whoever has evacuation, washes his hands, lays Tefillin, reads the Shema' and offers his prayers, the Scriptures ascribe it to him as though he had erected an altar and brought a sacrifice thereon ; as it is written, "I will wash my hands in cleanliness ; so will I compass Thine altar, O Lord" (Ps. xxvi. 6). Rabbah said to him : Does not the master think that it is as though he had bathed his whole body? [Yes]; for it is written, "I will wash [in cleanliness]" not simply "I will cause [mine hands] to be washed."

R. Hiyya used to add at the conclusion of his prayer : May it be Thy will, O Lord our God, that Thy Torah be our occupation ; and let not our heart grow faint nor our eyes dim.

Rab asked R. Hiyya : Wherewith do women acquire merit? By sending their children to learn [Torah] in the Synagogue and their husbands to study in the schools of the Rabbis, and waiting for their husbands until they return from the schools of the Rabbis.

R. Hiyya and R. Jonathan were conversing as they walked in a cemetery, and the "fringes" belonging to R. Jonathan fell upon the graves. R. Hiyya said to him, "Lift them up, so that [the dead] shall not say, 'To-morrow they will come to us, but to-day they revile us'."

R. Hiyya and R. Jonathan were conversing as they walked in a cemetery, and the "fringes" belonging to R. Jonathan fell upon the graves. R. Hiyya said to him, "Lift them up, so that [the dead] shall not say, 'To-morrow they will come to us, but to-day they revile us'."

The sons of R. Hiyya went out on to the land; their studies had been difficult for them, and they had had considerable trouble to remember them. One said to the other, "Does our father know of this trouble?" The other replied, "How should he know ? Lo, it is written, 'His sons come to honour him, and he knoweth it not' (Job xiv. 21)!"

How is this implied? As Rabbanai, the brother of R. Hiyya b. Abba, taught : We draw an analogy from the occurrence of the word "among." It is written here, "But I will be hallowed among the children of Israel" and it is written elsewhere "Separate yourselves from among this congregation" (Num. xvi. 21). As in the latter circumstance there were ten, so here also there must be ten.

R. Zera was sitting in a tub in a bath-house. He said to his attendant, "Go, bring me nine Kabs of water and dash them over me." R. Hiyya b. Abba said to him, "Why does the master require all that when he is sitting in the midst of water ?" He replied, "It is like the regulation of forty Saot. Just as forty Saot are necessary for immersion but not pouring, so are nine Kabs necessary for pouring but not immersion."

R. Isaac said : Who is about to partake of a regular meal should first divest himself of his Tefillin and after that enter. This is at variance with the opinion of R. Hiyya, who says: He leaves them upon his table, and thus it is becoming of him to do.

But R. Hiyya has taught : He should place them in a bag under his pillow ! Yes, if he leaves the top of the bag protruding outside [the pillow].

Come and hear : A woman who during intercourse experiences the flow requires immersion ; but R. Judah exempts her therefrom. Behold, a woman in these circumstances is identical with a Ba'al Keri who experienced a flow ; and since R. Judah exempts her, conclude [that he exempts him also]. R. Hiyya taught explicitly : A Ba'al Keri who experienced a flow requires immersion ; but R. Judah exempts him therefrom.

R. Hiyya b. Ashe said: Rab said the Sabbath-Tefillah on the Sabbath-eve ; R. Josiah said the Tefillah for the conclusion of the Sabbath on the Sabbath. "Rab said the Sabbath-Tefillah on the Sabbath-eve" — did he recite the "Sanctification" over the cup of wine, or did he omit it? Come and hear : For Rab Nahman said in the name of Samuel : A man may say the Sabbath-Tefillah on the Sabbath-eve and recite the "Sanctification" over the cup of wine; and the Halakah is in accord with his view.

Abbai b. Abin and R. Hannina b. Abin both said : [His prayer is keba'] who does not pray at dawn and sunset ; for R. Hiyya b. Abba said in the name of R. Johanan : It is a religious duty to pray at dawn and sunset. R. Zera said : What Scriptural authority is there for this? "They shall fear Thee with the sun and before the moon throughout all generations" (Ps. Ixxii. 5). In the West, they cursed anyone who prayed at those times. Why? Perhaps the time will be unsuitable for him.

Rab Huna b. Hinnana said in the name of Rab Hiyya b. Rab : The Halakah is in agreement with R. Judah as stated in the name of R. Eleazar b. 'Azariah. Rab Hiyya b. Abin said to him : Thou hast said well ; for Samuel has declared : Never have I said the additional Tefillah alone

Rab Huna b. Hinnana said in the name of Rab Hiyya b. Rab : The Halakah is in agreement with R. Judah as stated in the name of R. Eleazar b. 'Azariah. Rab Hiyya b. Abin said to him : Thou hast said well ; for Samuel has declared : Never have I said the additional Tefillah alone

It has been reported : Rab Isaac b. Abdemi said in the name of our teacher : The Halakah is in agreement with R. Judah as stated in the name of R. Eleazar b. 'Azariah. R. Hiyya b. Abba said the Tefillah and then said another. R. Zera asked him, "Why did the master act so? Is it because the master did not direct his heart [with the first] ? But R. Eleazar has said : A man should always examine himself; if he can direct his heart, then let him pray, but if not, he should not pray ! Or is it because the master did not include the reference to the New Moon [in the first Tefillah]? But there is a teaching:

R. Hiyya b. Abba said : A man should always pray in a room which has windows ; as it is said, "Now his windows were open in his upper chamber towards Jerusalem" (Dan. vi. 11).

It is possible to imagine that a man could pray for his own needs and afterwards say the statutory prayers ; but it has already been clearly stated by Solomon, viz. "To hearken unto the cry and to the prayer" (I Kings viii. 28) — "cry" means statutory prayer, and "prayer" means personal supplication. One may not offer anything [of personal supplication] after "True and firm": but after the Tefillah, he can say something even like the order of confession for the Day of Atonement, It has been likewise reported : R. Hiyya b. Ashe declared in the name of Rab :

R. Hiyya b. Abba said in the name of R. Johanan : A parable : [It may be likened] to a man who had a son. He washed him, anointed him, gave him to eat and drink, tied a purse about his neck, and set him at the entrance of a brothel. How can that son help sinning ?

But it is not so ! For R. Hiyya b. Abba has said in the name of R. Johanan : Whoever prolongs his prayer and calculates on it will eventually come to pain of heart ; as it is said, "Hope deferred maketh the heart sick" (Prov. xiii. 12). What is his remedy? Let him occupy himself with Torah; as it is said, "But desire fulfilled is a tree of life" (ibid.), and "tree of life" is nothing else than Torah, as it is said, "It is a tree of life to them that lay hold upon it" (Prov. iii. 18)! There is no contradiction; the latter teaching refers to one who prolongs his prayer and calculates on it, the former to one who prolongs his prayer without calculating on it.

It has been similarly reported : R. Hiyya. b. Abba said in the name of R. Johanan : The men of the Great Assembly instituted for Israel benedictions and prayers, Sanctifications and Divisions. At first they fixed [the Habdalah] in the Tefillah; when the people became prosperous, they arranged for it to be said over the cup of wine ; when they again became poor, they fixed it in the Tefillah ; and they said : He who pronounces the "Division" in the Tefillah must do it again over the cup of wine.

R. Zera was riding on an ass, and R. Hiyya b. Abin was following him. He said to him, "Is it really so as thou didst state in the name of R. Johanan : The Halakah is in agreement with R. Eliezer on a Festival which occurs on the conclusion of the Sabbath ?" He replied, "Yes."

R. Johanan said : [The Rabbis] acknowledge [that the Halakah is in agreement with him]. R. Hiyya b. Abba said : [R. Eliezer's opinion] is probable.

R. Zera said : Take the statement of R. Hiyya. b. Abba in thine hand, because he is most careful to report a teaching exactly as it issued from the mouth of his teacher ; like Rahba of Pombedita.

Rab Hiyya b. Rab Huna said : I saw Abbai and Raba just recline on their side.

R. Hiyya stated that Rab Safra said in the name of one attached to the school of Rabbi: To the "Patriarchs."

R. Hiyya stated that Rab Safra said in the name of one attached to the school of Rabbi : To the "Patriarchs."

R. Hiyya b. Abba said in the name of R. Johanan : Every prophet prophesied only to marry his daughter to a disciple of the wise, and for him who transacts the affairs of a disciple of the wise and allows him to enjoy his possessions ; but as for the disciples of the wise themselves, "No eye hath seen what God, and nobody but Thee, will work for him that waiteth for Him" (Is. Ixiv. 3).

R. Hiyya b. Abba also said in the name of R. Johanan : Every prophet only prophesied for the days of the Messiah ; but as for the world to come, "No eye hath seen what God, and nobody but Thee, will work for him that waiteth for Him."

R. Hiyya b. Abba also said in the name of R. Johanan : Every prophet only prophesied for the penitent ; but as for the perfectly righteous, "No eye hath seen what God, and nobody but Thee, will work for him that waiteth for Him."

R. Hiyya b. Abba also said in the name of R Johanan : A man should not pray except in a room which has windows ; as it is said, "Now his windows were open in his upper chamber towards Jerusalem" (Dan. vi. 11). Rab Kahana said :

It is quite right according to him who teaches "the planting of the fourth year"; but according to him who teaches "the vineyard of the fourth year" what is there to say? For it has been reported : R. Hiyya and R. Simeon b. Rabbi [differ] ; one teaches "The vineyard of the fourth year," the other teaches "The planting of the fourth year."

R. Hiyya taught : Bread made into Kuttah is exempt from Hallah. But there is a teaching ; It is subject to Hallah ! Yes, but there it mentions the reason, viz. : R. Judah says : The way they are made decides.

R. Hiyya b. Abba said in the name of R. Johanan : Over boiled vegetables we pronounce the benediction "...Who createst the fruit of the ground." But R. Benjamin b. Jephet said in the name of R. Johanan: Over boiled vegetables the benediction is "...By Whose word all things exist." Rab Nahman b. Isaac said : 'Ulla confirmed this error according to R. Benjamin b. Jephet.

R. Zera asked in astonishment : What has the statement of R. Benjamin b. Jephet to do by the side of that of R. Hiyya b. Abba ! R. Hiyya b. Abba paid careful attention and learnt the teaching from R. Johanan his master, but R. Benjamin b. Jephet was not so attentive. Also, R. Hiyya b.Abba used to revise his study in the presence of R. Johanan his master every thirty days, but R. Benjamin b. Jephet did not do so. Besides, apart from these two reasons, there is the incident when lupines were cooked seven times in a pot and eaten as a dessert ; they came and questioned R. Johanan, and he replied, "...Who createst the fruit of the ground."

R. Zera asked in astonishment : What has the statement of R. Benjamin b. Jephet to do by the side of that of R. Hiyya b. Abba ! R. Hiyya b. Abba paid careful attention and learnt the teaching from R. Johanan his master, but R. Benjamin b. Jephet was not so attentive. Also, R. Hiyya b.Abba used to revise his study in the presence of R. Johanan his master every thirty days, but R. Benjamin b. Jephet did not do so. Besides, apart from these two reasons, there is the incident when lupines were cooked seven times in a pot and eaten as a dessert ; they came and questioned R. Johanan, and he replied, "...Who createst the fruit of the ground."

R. Zera asked in astonishment : What has the statement of R. Benjamin b. Jephet to do by the side of that of R. Hiyya b. Abba ! R. Hiyya b. Abba paid careful attention and learnt the teaching from R. Johanan his master, but R. Benjamin b. Jephet was not so attentive. Also, R. Hiyya b.Abba used to revise his study in the presence of R. Johanan his master every thirty days, but R. Benjamin b. Jephet did not do so. Besides, apart from these two reasons, there is the incident when lupines were cooked seven times in a pot and eaten as a dessert ; they came and questioned R. Johanan, and he replied, "...Who createst the fruit of the ground."

And R. Hiyya b. Abba likewise said : I saw R. Johanan eat a salted olive, and he pronounced a benediction before and after. This is quite right if thou maintainest that food when cooked is to be regarded as remaining the same ; then, before partaking [of the salted olive] the benediction is "...Who createst the fruit of the tree," and afterwards he says one benediction which is an abstract of three. Shouldest thou, however, maintain that cooked food is not to be regarded as remaining the same, it is right that before partaking thereof one should say "...By Whose word all things exist" ; but what benediction is to be said afterwards ?

Rab Hiyya b. Ashe said : Over stale bread [which has been placed] in a pot [to soak], the benediction is "...Who bringest forth bread from the earth." This is at variance with R. Hiyya who said : This benediction must conclude with [the cutting or breaking of] the bread.

Rab Hiyya b. Ashe said : Over stale bread [which has been placed] in a pot [to soak], the benediction is "...Who bringest forth bread from the earth." This is at variance with R. Hiyya who said : This benediction must conclude with [the cutting or breaking of] the bread.

The people of Nehardea acted according to R. Hiyya, but the Rabbis acted according to Raba. Rabina said : My mother told me, "Thy father acted according to R. Hiyya, for R. Hiyya maintained that the benediction must conclude with [the breaking of] the bread ; but the Rabbis acted according to Raba." The Halakah is in agreement with Raba who maintained that one should say the benediction and afterwards break the bread.

The people of Nehardea acted according to R. Hiyya, but the Rabbis acted according to Raba. Rabina said : My mother told me, "Thy father acted according to R. Hiyya, for R. Hiyya maintained that the benediction must conclude with [the breaking of] the bread ; but the Rabbis acted according to Raba." The Halakah is in agreement with Raba who maintained that one should say the benediction and afterwards break the bread.

The people of Nehardea acted according to R. Hiyya, but the Rabbis acted according to Raba. Rabina said : My mother told me, "Thy father acted according to R. Hiyya, for R. Hiyya maintained that the benediction must conclude with [the breaking of] the bread ; but the Rabbis acted according to Raba." The Halakah is in agreement with Raba who maintained that one should say the benediction and afterwards break the bread.

Raba b. Samuel said in the name of R. Hiyya : The one who is about to break bread is not permitted to do so until they place salt or relish before each person. Raba b. Samuel visited the house of the Exilarch. They set bread before him and he broke it forthwith. They said to him, "Has the master retracted his teaching?" He replied, "This bread requires no condiment."

Raba b. Samuel also said in the name of R. Hiyya : Urine is only completely evacuated in a sitting posture. Rab Kahana said : Where there is loose earth, this is so even when standing; and should there be no loose earth, let him stand on an elevated place and urinate on to a declivity.

Raba b. Samuel also Said in the name of R. Hiyya : After every food eat salt, and after every beverage drink water, and thou wilt not come to harm. There is a teaching to the same effect : After every food eat salt, and after every beverage drink water, and thou wilt not come to harm. There is another teaching : Who has partaken of any food without eating salt or drunk any beverage without drinking water will be troubled during the day with a bad odour in his mouth and at night with croup.

Rab Hiyya b. Ashe said in the name of Rab : He who makes it a habit to eat small fish will not suffer with indigestion ; more than that, small fish make a man's whole body fruitful and strong.

It has been reported : If they set before them figs and grapes in the middle of a meal, Rab Huna declared that they require a benediction before partaking thereof but not after. Similarly said Rab Nahman : They require a benediction before partaking thereof but not after. But Rab Sheshet said : They require a benediction both before and after, because there is nothing which requires a benediction before partaking thereof which does not require one after it, bread offered as a dessert being alone excepted. This is at variance with the statement of R. Hiyya who said : [The benediction over] bread exempts all other articles of food, and that over wine exempts all other kinds of beverage [from the necessity of another benediction].

Rab said : He who is accustomed [to anoint his hands] with oil [after finishing a meal], the oil impedes him Rab Ashe said : When we were at the school of Rab Kahana, he said to us, "For instance we are accustomed to the use of oil, and the oil impedes us." But the Halakah is in agreement with none of these teachings, but with that which Rab Hiyya b. Ashe said in the name of Rab, viz.: There are three actions which have to be performed with dispatch : the putting on of hands must be followed immediately by the act of slaughtering ; the Tefillah must follow immediately on the Ge'ullah ; and the Grace after meals must follow immediately on the washing of the hands.

This supports the statement of Rab ; for Rab Hiyya b. Ashe said in the name of Rab : He who is the first to wash his hands at the conclusion of the meal has the privilege of saying Grace. Rab and R. Hiyya were sitting at table in the presence of Rabbi. Rabbi said to Rab, "Arise, wash thy hands." R. Hiyya noticed that Rab was trembling, and said to him, "O son of princes! See it is for the privilege of saying Grace after meals that Rabbi tells thee [to wash]."

This supports the statement of Rab ; for Rab Hiyya b. Ashe said in the name of Rab : He who is the first to wash his hands at the conclusion of the meal has the privilege of saying Grace. Rab and R. Hiyya were sitting at table in the presence of Rabbi. Rabbi said to Rab, "Arise, wash thy hands." R. Hiyya noticed that Rab was trembling, and said to him, "O son of princes! See it is for the privilege of saying Grace after meals that Rabbi tells thee [to wash]."

This supports the statement of Rab ; for Rab Hiyya b. Ashe said in the name of Rab : He who is the first to wash his hands at the conclusion of the meal has the privilege of saying Grace. Rab and R. Hiyya were sitting at table in the presence of Rabbi. Rabbi said to Rab, "Arise, wash thy hands." R. Hiyya noticed that Rab was trembling, and said to him, "O son of princes! See it is for the privilege of saying Grace after meals that Rabbi tells thee [to wash]."

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."

He should not go out into the street perfumed. R. Abha b. R. Hiyya b. Abba said in the name of R. Johanan : This refers to a place where people are suspected of pederasty. Rab Sheshet said : They mean only with his garment [perfumed], but on his body [it is permitted] because it removes [the odour of] perspiration. Rab Pappa said : [To perfume] his hair is like [perfuming] his garment; but some declare that it is like [perfuming] his body.

He should not go out with patched sandals. This supports the statement of R. Hiyya b. Abba who said : It is a disgrace for a disciple of the wise to go out with patched sandals. But it is not so; for R. Hiyya b. Abba went out thus! Mar Zotra b. Rab Nahman said : It means with a patch on top of a patch, and it refers only to the legging ; but as for the sole, we have no objection. And even in the case of the legging, it means only when walking by the way ; but as for wearing such in the house, we have no objection. It further refers to the days of Summer, but in the days of Winter we have no objection.

He should not go out with patched sandals. This supports the statement of R. Hiyya b. Abba who said : It is a disgrace for a disciple of the wise to go out with patched sandals. But it is not so; for R. Hiyya b. Abba went out thus! Mar Zotra b. Rab Nahman said : It means with a patch on top of a patch, and it refers only to the legging ; but as for the sole, we have no objection. And even in the case of the legging, it means only when walking by the way ; but as for wearing such in the house, we have no objection. It further refers to the days of Summer, but in the days of Winter we have no objection.

Rab said : A meal without salt is no meal. R. Hiyya b. Abba said in the name of R. Johanan : A meal without some acrid substance is no meal.

This supports the statement of Rab ; for Rab Hiyya said in the name of Rab : He who washes his hands first at the end of a meal is delegated to say Grace.

Rab and R. Hiyya were sitting at table in the presence of Rabbi. Rabbi said to Rab, "Arise, wash thy hands." R. Hiyya noticed that Rab was trembling and said to him, "O son of princes! See, it is for the privilege of saying Grace after meals that Rabbi tells thee [to wash]."

Rab and R. Hiyya were sitting at table in the presence of Rabbi. Rabbi said to Rab, "Arise, wash thy hands." R. Hiyya noticed that Rab was trembling and said to him, "O son of princes! See, it is for the privilege of saying Grace after meals that Rabbi tells thee [to wash]."

Rab and Samuel were sitting at a meal. Rab Shimi b. Hiyya came and hurriedly ate his food. Rab said to him, "What is thine intention — to join with us [in saying Grace with Zimmun]? We have concluded the meal. " Samuel said to him, "If they brought me mushrooms or Abba pigeons, should we not eat?"

R. Abba b. R. Hiyya b. Abba said : Simeon b. Shetah who did this acted so on his own account. For thus said R. Hiyya b. Abba in the name of R. Johanan : Nobody can cause others to have complied with the requirements of the law until he has eaten corn-food of the size of an olive.

R. Abba b. R. Hiyya b. Abba said : Simeon b. Shetah who did this acted so on his own account. For thus said R. Hiyya b. Abba in the name of R. Johanan : Nobody can cause others to have complied with the requirements of the law until he has eaten corn-food of the size of an olive.

I have here only the benediction for meals ; whence is the benediction over Torah derived? R. Ishmael said : By a fortiori reasoning — for temporal life one says a benediction ; how much more so for the life of the world to come! R. Hiyya b. Nahmani, the disciple of R. Ishmael, says in the name of R. Ishmael : [This reasoning] is unnecessary ; for it states, "For the good land which He hath given thee" (Deut. viii. 10) and elsewhere it is stated, "And I will give thee the tables of stone, and the law and the commandments," etc. (Exod. xxiv, 12).

"And he places it in his right" — R. Hiyya b. Abba said in the name of R. Johanan : The earlier [Rabbis] asked : May the left hand support the right? Rab Ashe said : Since the earlier [Rabbis] raised this question without having it decided,

But R. Hiyya has taught : Bet Shammai declare : He says the benediction over the wine and drinks it, and after that says Grace ! Nay, there are two Tannaim who differ as to the teaching of Bet Shammai.