hiyya

R. Hiyya b. Abba said in the name of R. Johanan : He who walks on the Sabbath-eve in Tiberias and at the conclusion of the Sabbath in Sepphoris and smells a fragrant odour should not pronounce the benediction because the presumption is that it is only being used to perfume garments.

Hiyya b. Rab said: refers to a man] who has not eaten with them. Similarly said Rab Nahman in the name of Rabbah b. Abbuha : It refers to a man who has eaten with them. Rab said to his son Hiyya, "My son, snatch [the cup of wine] and say Grace" ; and similarly said Rab Huna to his son Rabbah, "Snatch [the cup of wine] and say Grace."

Hiyya b. Rab said: refers to a man] who has not eaten with them. Similarly said Rab Nahman in the name of Rabbah b. Abbuha : It refers to a man who has eaten with them. Rab said to his son Hiyya, "My son, snatch [the cup of wine] and say Grace" ; and similarly said Rab Huna to his son Rabbah, "Snatch [the cup of wine] and say Grace."

"Who prolongs his prayer" — is that a virtue ? And lo, R. Hiyya b. Abba said in the name of R. Johanan :

R. Hiyya b. Abba said : Who dreams of wheat will see peace ; as it is said, "He maketh thy borders peace ; He giveth thee in plenty the fat of wheat" (Ps. cxlvii. 14). Who dreams of barley, his iniquities will depart; as it is said, "Thine iniquity is taken away, and thy sin expiated" (Is. vi. 7). R. Zera said : I never went up from Babylon to the Land of Israel without dreaming of barley.

R. Tanhum b. R. Hiyya, of the town of Acco, said : Thou mayest know from this that should a man recite the Shema' morning and evening, but omit it a single evening, he is like one who has never recited it at all.

R. Levi b. Hiyya said[2]: He who goes out from the Synagogue and enters the House of Study to occupy himself with Torah is worthy to receive the presence of the Shekinah; as it is said, "They go from strength to strength, every one of them appeareth before God in Zion" (Ph. Ixxxiv. 8).

R. Hiyya b. Ashe said in the name of Rab[3] : The disciples of the wise have rest neither in this world nor in the world to come; as it is said, "They go from strength to strength, every one of them appeareth before God in Zion."

Rather for R. Judah the law was learned as a tradition, for R.Hiyya b. Ashi in the name Rav: The laws concerning [minimal measures], interpositions and partitions are [a part of the] halakhah that was given to Moses on Sinai.

When he came before R. Hiyya b. Ashi the latter said to him: Thus said Rav, [In such a case the threads] may be cut and they are valid. Thus it is obvious that their cutting is considered their making, so too here, their cutting is considered their making.

But does Shmuel hold that we do not say that their cutting is their making? But didn't Shmuel in fact teach in the name of R. Hiyya, If one attached [tzitzit] to two corners at one time and then cut the ends of these threads, the tzitzit are valid Does not this ,mean that he first knotted them and then cut them? No, he cut them first and afterwards knotted them.

R. Yirmiyah said: Let us see: R. Hiyya b. Abba said in the name of R. Yohanan: Why did they say that bundles of straw, bundles of wood, and bundles of brushwood may not serve as skhakh? Because it may happen that a man returns in the evening from the field with his bundle on his shoulder, and he raises it up and places it on his sukkah to dry it, and then he might decide to leave it there as a skhakh, but the Torah said, "You shall make," [which implies], but not from that which is made. Now since this is a decree lest one use his store-house [as a Sukkah] the other must have been forbidden on the ground of ‘you shall make’ [which implies], but not from that which is made.

And R. Yaakov? He had not heard that [statement] of R. Hiyya b. Abba.

R. Hiyya b. Abba answered in the name of R. Yohanan, The former mishnah deals with planed boards and they forbade them as a decree lest he comes to use vessels

And Resh Lakish is consistent with his own view, since Resh Lakish said, May I be atonement for R. Hiyya and his sons. For in ancient times when the Torah was forgotten from Israel, Ezra came up from Babylon and established it. [Some of] it was again forgotten and Hillel the Babylonian came up and established it. Yet again was [some of] it forgotten, and R. Hiyya and his sons came up and established it And thus said R. Hiyya and his sons: R. Dosa and the Sages did not dispute about reed-mats of Usha,

And Resh Lakish is consistent with his own view, since Resh Lakish said, May I be atonement for R. Hiyya and his sons. For in ancient times when the Torah was forgotten from Israel, Ezra came up from Babylon and established it. [Some of] it was again forgotten and Hillel the Babylonian came up and established it. Yet again was [some of] it forgotten, and R. Hiyya and his sons came up and established it And thus said R. Hiyya and his sons: R. Dosa and the Sages did not dispute about reed-mats of Usha,

And Resh Lakish is consistent with his own view, since Resh Lakish said, May I be atonement for R. Hiyya and his sons. For in ancient times when the Torah was forgotten from Israel, Ezra came up from Babylon and established it. [Some of] it was again forgotten and Hillel the Babylonian came up and established it. Yet again was [some of] it forgotten, and R. Hiyya and his sons came up and established it And thus said R. Hiyya and his sons: R. Dosa and the Sages did not dispute about reed-mats of Usha,

What is the reason? R. Hiyya b. Avin and R. Assi disagree on this point. One explains because there is no permission to eat it, and the other explains because it has no monetary value.

They asked of R. Hiyya b. Abba: If one listened but did not respond — what is the law? He answered them: The sages, the scribes, the leaders of the people and those who expound laid down that if one heard but did not respond he has fulfilled his obligation.

If [a child] is able to eat an olive size of grain, one must remove oneself a distance of at least four cubits from his excrement or water. R. Hisda explained: This applies only where the child is able to consume it in the time [which it takes an ordinary adult] to eat half a loaf. R. Hiyya the son of R. Yeva said: But in the case of an adult [the law applies] even if he cannot eat it in the time [which it takes a normal person] to eat half a loaf, since it is written, He that increases knowledge increases sorrow.

Rav also holds that the mitzvah of the lulav is for all seven days, f or R. Hiyya b. Ashi said in the name of Rav: One who lights the Hanukkah lamp must recite a blessing. R. Yirmiyah said: One who sees the Hanukkah lamp must recite the blessing. What blessing does one recite? Rav Judah said: On the first day the one who lights must recite three blessings and the one who sees it must recite two. From that day on the one who lights recites two blessings and the one who sees them only one.

GEMARA. If he has no vessels to remove, what should he do? If he has no vessels! What then did he use when he was in [his Sukkah]? Rather say: If he had no place to put his vessels what shall he do? R. Hiyya b. Ashi said, He removes four handbreadths [of the roof], And R. Joshua b. Levi said, he should kindle a lamp in it.

R. Shmuel ben Nahmani said in the name of R. Yohanan: The Evil Inclination entices man in this world and testifies against him in the world to come, as it is said, “He that delicately brings up his servant from a child shall have him become a ruler (manon) at the end” (Proverbs 29:21), and according to the Atbah of R. Hiyya a witness is called manon.

Up to what distance? — R. Jeremiah, or you may also say R. Hiyya b. Abba, said: As far as from Hamtan to Tiberias, which is a mil. Why not say [simply] a mil? It teaches us what is the measure of a mil—as far as from Hamtan to Tiberias.

And R. Jeremiah — or you may also say R. Hiyya b. Abba —said: The [alternative forms of the] letters M’N’Z’P’K were prescribed by the Watchmen.

Jeremiah — or some say R. Hiyya b. Abba — also said: The Targum of the Torah was composed by Onkelos the convert under the guidance of R. Eliezer and R. Joshua. The Targum of the Prophets was composed by Jonathan ben Uzziel under the guidance of Haggai, Zechariah and Malachi, and the land of Israel [thereupon] quaked over an area of four hundred parasangs by four hundred parasangs, and a Heavenly Voice came out and exclaimed, “Who is this that has revealed My secrets to mankind?”

“And I, Daniel, alone saw the vision; for the men that were with me saw not the vision; but a great quaking fell upon them, and they fled to hide themselves” (Daniel 10:7). Who were these “men”? Jeremiah — or some say, R. Hiyya b. Abba — said: These were Haggai, Zechariah, and Malachi.

They thought this means that t hey should read the Megillah at night, and teach the Mishnah [about it] in the morning. Jeremiah said to them: It has been explained to me by R. Hiyya b. Abba [that the word “repeat” here has the same meaning] as when, for instance, people say, I will go through this section and repeat it.

R. Hiyya b. Abin said in the name of R. Yohanan: The halakhah follows R. Simon b. Gamaliel, who said it in the name of R. Yose.

Against the proof of R. Meir it may be objected that perhaps that [verse should be interpreted like] R. Hiyya b. Abba who said that Bigtan and Teresh were two men from Tarsis.

But why not say [the words of] Gomer and Magog? R. Hiyya b. Abba replied: he reason is because it is written, “Let God enlarge [yaft] Yapheth”: let the beauty of Yapheth be in the tents of Shem.

R. Hiyya said from this verse: “And it shall come to pass that as I thought to do to them, so will I do to you” (Numbers 33:56).

“Six months with the oil of myrrh” (Esther 2:12). What is the oil of myrrh? R. Hiyya b. Abba said: Stakat. R. Huna said: Oil from olives not a third grown. It has been taught: R. Judah says: Anpikon is oil of olives not a third grown. Why is it used for smearing? Because it removes hair and makes the skin soft.

"In those days, while Mordecai sat in the king's gate, Bigtan and Teresh were enraged" (Esther 2:21). R. Hiyya b. Abba said in the name of R. Yohanan: The Holy One, blessed be He, [once] caused a master to be angry with his servants in order to fulfil the desire of a righteous man, namely Joseph, as it says, "And there was with us there a young man, a Hebrew, etc." (Genesis 41:12);

How did they derive it [from the Torah]? R. Hiyya b. Abin said in the name of R. Joshua b. Korha: If for being delivered from slavery to freedom we chant a hymn of praise, should we not do so all the more for being delivered from death to life?

R. Hiyya b. Abba said in the name of R. Yohanan: One who reads the Megillah written among the rest of the Writings, he has not fulfilled his obligation; and he at once protested against this remark: [This was stated in reference to reading]: In a congregation.

R. Hiyya b. Abba also said in the name of R. Yohanan: That a space should be left unstitched [in the Sefer Torah] is a halakhah from Moshe on Sinai and he at once protested the remark by saying: They only said this so that it should not be torn.

R. Hiyya b. Abba also said in the name of R. Yohanan: Had there remained in the cave in which Moses and Elijah stood a hole the size of the eye of a fine needle, they would not have been able to endure the light, as it says, “For man shall not see me and live” (Exodus 33:20).

R. Hiyya b. Abba also said in the name of R. Yohanan: What is the meaning of what is written, And on them was written according to all the words which the Lord spoke with you in the Mount” (Deuteronomy 9:10)? It teaches us that the Holy One, blessed be He, showed Moses the minute details of the Torah, and the minute details of the Scribes, and the innovations which would be introduced by the Scribes; and what are these? The reading of the Megillah.

Hiyya b. Abin said: I saw Abaye and Rava leaning over.

GEMARA. From where do we know this? R. Hiyya b. Abba said in the name of R. Yohanan: Because the verse says, "But I will be sanctified among the children of Israel" (Leviticus 22:32): every act of sanctification should not be done with less than ten.

How does the verse say this? As R. Hiyya taught: The word "among" is understood in reference to its use in another place. It is written here, "But I will be sanctified among the children of Israel" and it is written elsewhere, "Separate yourselves from among this congregation" (Numbers 16:21);

Hiyya said to R. Shimon b. Rabbi: f you were a Levite, you would be disqualified from [singing] on the platform, because your voice is thick. He went and told his father who said to him: Go and say to him, When you come to the verse, “And I will wait [vehikiti] for the Lord,” (Isaiah 8:17) will you not be a reviler and blasphemer?

If it falls on Shabbat itself: R. Huna said: All agree that Parshat Zakhor is not read on the Shabbat before. But R. Nahman said: There is still a dispute. It was also stated: R. Hiyya b. Abba said in the name of R. Abba, who had it from Rav:... If Purim falls on Sabbath, Zakor is read on the Shabbat.

On fast days [the portion of] blessings and curses is read, and they may not break in [the reading of] the curses. How do we know this? Hiyya b. Gamda said in the name of R. Assi: As the verse says, “Do not reject the discipline of the Lord, My son” (Proverbs 3:11).