huna

R. Helbo said in the name of Rab Huna : Whoever fixes a place for his prayer has the God of Abraham for his help :

R. Helbo [also] said in the name of Rab Huna : When leaving the Synagogue, one should not take large steps. Abbai said: This refers only to leaving ; but to enter a Synagogue it is praise-worthy to hasten ; as it is said, "Let us eagerly strive to know the Lord" (Hos. vi. 3).

Rab Huna said : Whoever prays at the rear of a Synagogue is called wicked ; as it is said, "The wicked walk on every side" (Ps. xii. 9).

R. Helbo also said in the name of Rab Huna : A man should always be careful with the afternoon prayer, for behold, Elijah was only answered in the afternoon prayer; as it is said, "And it came to pass at the time of the offering of the afternoon offering, that Elijah the prophet came near and said, O Lord, the God of Abraham.... Hear me, O Lord, hear me" (I Kings xviii. 36 f.).

R. Helbo also said in the name of Rab Huna : Whoever partakes of the festivity of a bridegroom without felicitating him transgresses the five "voices" ; as it is said, "The voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of them that say. Give thanks to the Lord of Hosts" (Jer. xxxiii. 11).

R. Helbo also said in the name of Rab Huna : Every man in whom is the fear of God, his words are heard ; as it is said, "The end of the matter, all having been heard, fear God, and keep His commandments, for this is the whole man" (Eccles. xii. 13).

R. Helbo also said in the name of Rab Huna : Whoever is in the habit of greeting his neighbour, and omits to do so a single day, transgresses the injunction "Seek peace and pursue it" (Ps. xxxiv. 15). Should his neighbour greet him and he does not respond, he is called a robber ; as it is said, "It is ye that have eaten up the vineyard ; the spoil of the poor is in your houses" (Is. iii. 14).

Or if thou wilt, I can say that both refer to the wicked upon whom fortune smiles, and still there is no contradiction; for R. Johanan may be understood as speaking of a perfectly righteous man [contending with the wicked], and the other of one who is not perfectly righteous. For Rab Huna said : What means that which is written, "Wherefore lookest Thou, when they deal treacherously, and holdest Thy peace, when the wicked swalloweth up the man that is more righteous than he"? (Hab. i. 13). Does, then, the wicked swallow up the righteous? And lo, it is written, "The Lord will not leave him in his hand" (Ps. xxxvii. 33) and "There shall no mischief befall the righteous" (Prov. xii. 21)! Nay; "the wicked swalloweth up the man that is more righteous than he," but a perfectly righteous man he doth not swallow up.

Rab Huna asked : It is written here "to afflict them," but in the parallel passage (I Chron. xvii. 9) it is written "to exterminate them"!

Rab Huna b. Judah stated that R. Menahem said in the name of R. Ammi : What means that which is written, "They that forsake the Lord shall be consumed" (Is. i. 28)? This refers to one who leaves a Scroll of the Law [unrolled] and goes out [from the Synagogue].

Rab Huna b. Judah stated that R. Menahem said in the name of R. Ammi : A man should always finish his Parashah with the congregation, twice the Hebrew text and once the Targum —

Rab Huna said : The Halakah is in accord with the "others." Abbai said: [The Halakah is] in accord with the "others" with respect to the Tefillah; but with respect to the Shema' it is in accord with the Wetikin. For R. Johanan said: The Wetikin used to conclude it with the sunrise.

Rab Huna said : For the study of the Scriptures a benediction is necessary, but not for the study of Midrash.

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.

Rab Huna said : Should one enter a Synagogue and find the Congregation saying the Tefillah, if he is able to commence and finish before the Precentor reaches the words "We give thanks unto Thee," he should say the Tefillah; but if not, he should not say it. R. Joshua b. Levi said : If he is able to commence and finish before the Precentor reaches the "Sanctification," he should say the Tefillah ; but if not, he should not say it.

Rab Huna said to the Rabbis, "My masters, why do you make light of this immersion? Is it because of the cold ? It is possible [to fulfil the requirements] in the baths!"

Rab Pappa and Rab Huna b. R. Joshua and Raba b. Samuel dined together. Rab Pappa said to them, "Permit me to say Grace, because nine Kabs have been poured over me." Raba b. R. Samuel said to them, "We have learnt: 'Of what does this speak? [If he wishes to study Torah] for himself [nine Kabs are sufficient] ; but [if he wishes to teach it] to others, forty Saot are necessary.' So permit me to say Grace, because forty Saot have been poured over me" [by means of immersion]. Rab Huna said to them, "Permit me to say Grace, since I have had need neither of the one nor the other."

Rab Pappa and Rab Huna b. R. Joshua and Raba b. Samuel dined together. Rab Pappa said to them, "Permit me to say Grace, because nine Kabs have been poured over me." Raba b. R. Samuel said to them, "We have learnt: 'Of what does this speak? [If he wishes to study Torah] for himself [nine Kabs are sufficient] ; but [if he wishes to teach it] to others, forty Saot are necessary.' So permit me to say Grace, because forty Saot have been poured over me" [by means of immersion]. Rab Huna said to them, "Permit me to say Grace, since I have had need neither of the one nor the other."

Our Rabbis have taught: When one is about to enter a privy, he should divest himself of the Tefillin at a [minimum] distance of four cubits and then enter, Rab Aha b. Rab Huna said in the name of Rab Sheshet: This teaching applies only to a regular privy, but with an occasional one, he may divest himself [of the Tefillin] and at once proceed to relieve himself; and when he comes out, he walks a distance of four cubits and relays them, because he has [by his use thereof] made it a regular privy.

The master said, "He turns his face away and reads the Shema'" — but their buttocks will be in contact ! This supports the opinion of Rab Huna who said that with buttocks there is no concern on the score of nakedness. It is possible to say that the following teaching is a support of Rab Huna's opinion, viz. : A woman may sit and cut off the Hallah while she is naked, because she is able to cover her nakedness with the ground; but it is not so with a man.

[The teacher stated above:] "He who makes his voice heard during prayer is of the small of faith." Rab Huna said : This teaching applies only to one who is able to direct his heart when whispering [the words of prayer] ; but if he is unable to do so, he is permitted [to pray aloud]. And this holds good only of one praying alone ; but with a congregation it would cause disturbance to others.

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 !"

But did Rab Huna really say that? For Rab Huna has said : A disciple of the wise is forbidden to stand in a filthy place, because it is impossible for him to stand anywhere without meditating upon Torah! There is no contradiction ; the latter refers to standing still, the former to walking.

But did Rab Huna really say that? For Rab Huna has said : A disciple of the wise is forbidden to stand in a filthy place, because it is impossible for him to stand anywhere without meditating upon Torah! There is no contradiction ; the latter refers to standing still, the former to walking.

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.

Rab Huna said : If his cloak was girded about his loins, he is permitted to read the Shema'. There is a teaching to the same effect : If his cloak of stuff, or skin, or sackcloth was girded about his loins, he is permitted to read the Shema' ;

Rab Huna also said : If a man forgot and entered a privy wearing his Tefillin, he should place his hand over them until he finishes. Until he finishes, dost imagine? Nay, it is as Rab Nahman b. Isaac has said : Until he finishes the first discharge. Let him, then, stop at once and stand up! [No,] because of [the saying of] Rabban Simeon b. Gamaliel ; for there is a teaching : Rabban Simeon b. Gamaliel says : If the fecal discharge is kept back it causes dropsy, and if the fluid in the urinary duct is kept back it causes jaundice.

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).

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'.

Abbai said to him : What seest thou that thou reliest upon this; rely upon that which Rabbah b. Rab Huna said in the name of Rab : It is forbidden [to read the Shema' near] excrement even when it is like earthenware.

Rab Joseph said : I asked Rab Huna, "If a bed is less than three [hand breadths] high, it is evident to me that it is to be regarded as solid [with the ground]; but how is it with three, four, five, six, seven, eight or nine?" He replied, "I do not know." There was certainly no need for me to ask about ten. Abbai said [to Rab Joseph], "Thou hast done well not to ask [about ten hand breadths] ; for every ten constitute a separate stratum."

Raba said : The Halakah is that less than three is regarded as solid [with the ground], and ten constitute a separate stratum ; but it is about the height from three to ten that Rab Joseph questioned Rab Huna, and he was unable to explain it. Rab said : The Halakah is in accord with R. Simeon b. Eleazar; and so declared Bali in the name of Rab Jacob, the son of Samuel's daughter : The Halakah is in accord with R. Simeon b. Eleazar. But Raba maintained the Halakah was not in accord with him.

To what distance must he remove himself from it and excrement [if he wishes to read the Shema'] ? Four cubits. Raba said in the name of Rab Sahorah in the name of Rab Huna : This teaching applies only to [excrement which is behind him ; but if it is in front of him, he must remove himself as far as the eye can see it. Similarly is it with the Tefillah.

As for the rest of the world, [they may say it] until midday. And not beyond that? For Rab Mari b. Rab Huna, the son of R. Jeremiah b. Abba, has said in the name of R. Johanan: If a man erred and omitted to say the Tefillah in the evening, he should say it twice in the morning; [if he omitted it] in the morning, he should say it twice in the afternoon.

Come and hear: For Rab Huna b. Judah said in the name of R. Isaac, in the name of R. Johanan: If one erred and omitted the afternoon Tefillah, he should say it twice in the evening, and the principle "The day having passed, the sacrifice becomes void" does not apply.

On the contrary, from the fact that Rab Huna and the Rabbis did not say the [Sabbath]- Tefillah until it was night, conclude that the Halakah is not in agreement with R. Judah. Since it has not been reported whether the Halakah accords with either, he who acted in agreement with the one did rightly, and he who acted in agreement with the other did rightly.

Rab Iwya was ill and did not attend Rab Joseph's discourse. The next day when he arrived, Abbai wished to set Rab Joseph's mind at rest ; so he said to him, "For what reason did not the master attend the discourse?" He replied, "My heart was faint and I could not." He asked him, "Why didst thou not eat something and come?" He answered, "Does not the master agree with the opinion of Rab Huna who said : It is forbidden a man to eat anything before praying the additional Tefillah?" He replied, "Then the master should have said the additional Tefillah by himself and eaten something and attended." He said to him, "Does not the master agree with the opinion of R. Johanan who declared : A man is forbidden to anticipate the congregational Tefillah by praying alone?" He replied, "But has it not been reported in this connection : R. Abba said : This teaching applies only when he is with the Congregation?"

The Halakah is in accord neither with Rab Huna nor R. Joshua b. Levi. [It is not] in accord with Rab Huna, as is here mentioned. [Nor is it] in accord with R. Joshua b. Levi who said : When the time of the afternoon Tefillah has arrived, it is forbidden to eat anything before praying the afternoon Tefillah.

The Halakah is in accord neither with Rab Huna nor R. Joshua b. Levi. [It is not] in accord with Rab Huna, as is here mentioned. [Nor is it] in accord with R. Joshua b. Levi who said : When the time of the afternoon Tefillah has arrived, it is forbidden to eat anything before praying the afternoon Tefillah.

Rab Huna said : The Halakah is in accord with the "others."

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

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.

If thou wilt I can say like that of Rab Huna who stated in the name of R. Ze'ira : He who draws blood from an animal destined for a sacrifice is forbidden to make use of it, and [should he use it] he must bring a transgression-offering.

So also Mari the son of Rab Huna the son of R. Jeremiah b. Abba taught : A man should not take leave of another except from the midst of a discussion of Halakah, so that he may remember him thereby.

Rab Aha b. Rab Huna said in the name of Rab Sheshet : That is what people say : "He whose stomach is full increaseth deeds of evil" ; as it is said, "When they were fed, they became full, they were filled, and their heart was exalted ; therefore have they forgotten Me" (Hosea xiii. 6). Rab Nahman said : [It may be learnt] from this passage : "Then thy heart be lifted up, and thou forget the Lord thy God" (Deut. viii. 14) ; and the Rabbis said from the following: "And they shall have eaten their fill, and waxen fat, and turned unto other gods " (ibid. xxxi. 20) ;

R. Aha the Tall taught in the presence of Rab Huna : He who pronounces the "Division" in the Tefillah is more praiseworthy than he who says it over the cup of wine ; but if he says it in both, may blessings alight upon his head.

Rab Huna said : If he erred in the first three benedictions [of Tefillah], he commences again at the beginning; if in the middle benedictions, he returns to "Thou favourest man with knowledge" ; if in the last [three], he returns to the "Service."

Rab Sheshet quoted in objection : From where does the latter begin ? From the commencement of the benediction where the other erred ! This is a refutation of Rab Huna ;

but Rab Huna can reply : The middle benedictions are all one benediction.

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

we pronounce the benediction "...Who createst various kinds of food" only over the five species. Moreover Rab Huna said : [The quoted Mishnah means,] Whoever declares "Everything that nourishes [I forbid] myself" —

because it is nourishing. R. Zera said : When we were at the school of Rab Huna he said to us : For the tops of turnips, if he cut them into large pieces, the benediction is "...Who createst the fruit of the ground"; if into small pieces, it is "...By Whose word all things exist." But when we came to the school of Rab Judah he said : In either case it is "...Who createst the fruit of the ground," because one cuts them up a great deal to sweeten the taste.

It has been reported : If pieces of bread and whole loaves were set before them, Rab Huna declares that the benediction is to be pronounced over the pieces and it is not necessary over the loave. R. Johanan declared : [To say the benediction over] the whole loaf is the best way to perform the religious duty ; but should there be a piece of wheaten-bread and a loaf of barley-bread, all agree that the benediction should be pronounced over the former and is unnecessary over the latter.

If over all of them he said "...By Whose word all things exist," etc. It has been reported : Rab Huna said : Except bread and wine ; but R. Johanan said : Even bread and wine.

Let us say that this is like [the following controversy of] the Tannaim : If one sees bread and exclaims, "How fine is this bread ; blessed be the All-present Who created it," he has complied with the requirements of the law. If he sees a fig and exclaims, "How fine is this fig, blessed be the All-present Who created it," he has likewise complied. These are the words of R. Meir ; but R. Jose says : Whoever changes the form which the Sages assigned to the benedictions has not fulfilled his obligation. Let us say that Rab Huna is in agreement with R. Jose and R. Johanan with R. Meir!

Rab Huna could tell thee: I am even in agreement with R. Meir ; for R. Meir only speaks above of a case where one mentions the name of bread, but where he does not mention the name of bread, even R. Meir admits [that the man's words do not constitute a valid benediction].

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 Huna ate thirteen rolls, three to a Kab in size, and said no Grace. Rab Nahman said to him, "Is there still hunger!" But everything which others fix as a meal requires Grace.

Rab Pappa went on a visit to the house of Rab Huna b. Rab Nathan. After they had finished their meal, they set before them several things to eat. Rab Pappa took of them and ate. They said to him, "Does not the master hold that if one has finished [his meal], he must not eat anything further?" He replied, "This has only been said when the table has been cleared."

Rab said : He is exempt [from repeating the benediction] ; but Rab Kahana said : He is not. Rab Nahman said: He is exempt; but Rab Sheshet said : He is not. Rab Huna, Rab Judah and all the pupils of Rab say : He is not. Raba quoted against Rab Nahman : If wine is set for them in the course of the meal, each one says the benediction for himself ; after the meal, one may say it for all! He replied : This is what he means to say, If no wine was set for them in the course of the meal, only after it, then one may say the benediction for all.

Rab Pappa visited the house of Rab Huna b. Rab Ika; they set before him oil and myrtle. He took and made the benediction first over the myrtle and then over the oil. Rab Huna said to him : Does not the master hold that the Halakah is in accord with the words of him who decided ? He replied : Thus said Raba : The Halakah is in accord with Bet Hillel. But it was not so, and he only did this to extricate himself.

Rab Pappa visited the house of Rab Huna b. Rab Ika; they set before him oil and myrtle. He took and made the benediction first over the myrtle and then over the oil. Rab Huna said to him : Does not the master hold that the Halakah is in accord with the words of him who decided ? He replied : Thus said Raba : The Halakah is in accord with Bet Hillel. But it was not so, and he only did this to extricate himself.

Raba b. Rab Huna said to Rab Huna : But the Rabbis who come from the West declare : If [two] wish to have Zimmun they may ! Is it not to be supposed that they heard this from R. Johanan? No, they heard it from Rab before he went down to Babylon.

Raba b. Rab Huna said to Rab Huna : But the Rabbis who come from the West declare : If [two] wish to have Zimmun they may ! Is it not to be supposed that they heard this from R. Johanan? No, they heard it from Rab before he went down to Babylon.

When the time came to say Grace after meals, he said to R. Zera, "Let the master say Grace for us." He replied, "Does not the master hold with the statement of Rab Huna of Babylon, 'The one who breaks bread should say Grace after meals'?"

One who has eaten Demai, etc. But he had no right [to eat it] ! If he so choose, he can renounce his possessions and become a poor man, and then he would have the right [to eat it] ; for we have a Mishnaic teaching : We may feed the poor and soldiers on Demai. But Rab Huna has said : It has been taught : Bet Shammai declare that we may not feed the poor and soldiers on Demai.

Our Rabbis have taught : Who is an 'Am ha'ares? Whoever does not read the Shema' evening and morning — these are the words of R. Eliezer; but R. Joshua says : Whoever does not lay Tefillin. Ben 'Azzai says : Whoever has no Sisit on his garment. R. Nathan says : Whoever has no Mezuzah on his door. R. Nathan b. Joseph says : Whoever has sons and does not rear them to the study of Torah. Others declare : Even if one has studied Torah and Mishnah but has not ministered to the disciples of the wise, he is an 'Am ha'ares. Rab Huna said : The Halakah is in accord with the last mentioned.

Rab Huna said : Nine and the Ark may be reckoned together for a quorum. Rab Nahman asked him : Is the Ark a man ! But, said Rab Huna, since nine look like ten, they may be reckoned together. Another version is : When they are gathered together; another version is : When they are scattered.

Rab Huna said : Nine and the Ark may be reckoned together for a quorum. Rab Nahman asked him : Is the Ark a man ! But, said Rab Huna, since nine look like ten, they may be reckoned together. Another version is : When they are gathered together; another version is : When they are scattered.

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 sat behind Rab Giddel and Rab Giddel sat before Rab Huna ; he sat and said : If one erred and omitted to mention the reference to the Sabbath [in the Grace after meals], he says "Blessed be He Who has given Sabbaths for rest to His People Israel in love for a sign and a covenant. Blessed [art Thou, O Lord,] Who sanctifiest the Sabbath." Rab Huna asked Rab Giddel : Who said that ? Rab. Again he sat and said :

R. Zera sat behind Rab Giddel and Rab Giddel sat before Rab Huna ; he sat and said : If one erred and omitted to mention the reference to the Sabbath [in the Grace after meals], he says "Blessed be He Who has given Sabbaths for rest to His People Israel in love for a sign and a covenant. Blessed [art Thou, O Lord,] Who sanctifiest the Sabbath." Rab Huna asked Rab Giddel : Who said that ? Rab. Again he sat and said :

"But Rab Huna has declared in the name of Rab : If one erred, he should say 'Blessed be He Who has given' [etc.] " ! He said to him, "Was it not reported in this connection : Rab Menashya b. Tahlifa said in the name of Rab: This teaching only applies if he has not commenced the benediction 'Who art kind and dealest kindly' ; but if he has commenced it, he must return to the beginning?"

"But now, on the Sabbaths and Festivals, when there is no question of his not eating, then also, if he erred, he should repeat it !" He replied, "Quite so ; for Rab Shela said in the name of Rab : If he erred, he must recommence at the beginning." "But Rab Huna declared in the name of Rab : If one erred, he says 'Blessed be He Who has given'!" "Has it not been reported in that connection : 'This teaching only applies if he has not commenced the benediction "Who art kind and dealest kindly" ; but if he has started it, he recommences at the beginning'?"

Rab Huna b. Rab Joshua said : This refers only to three, where the Divine Name is not mentioned ; but with ten, where the Name is mentioned, the matter is clear. As our Mishnah teaches : As he blesses, exactly so do they respond after him: "Blessed be the Lord our God, the God of Israel, the God of hosts, Who is enthroned above the Cherubim, for the food of which we have partaken."

Another version : R. Abba said in the name of Samuel : This is what he teaches [in our Mishnah] : Three who sat down to eat together, although each partakes of his own loaf, are not permitted to separate [before saying Grace]. Or also [he means to inform us] the same as that which Rab Huna said : Three persons who came together from three parties are not permitted to separate [before saying Grace].

R. Isaac b. R. Hannina said in the name of Rab Huna: Throughout our Chapter, the Halakah is in agreement with Bet Hillel except in this point where it is in agreement with Bet Shammai. R. Osha'ya, however, teaches the reverse, that here also the Halakah is in agreement with Bet Hillel.

Rab Huna b. Judah visited the house of Raba and noticed that he said the benediction over the spices first. He said to him : Note that Bet Shammai and Bet Hillel do not differ on the question of the light ; for our Mishnah teaches : Bet Shammai say : [The order is] light, food, spices and Habdalah ; but Bet Hillel say : Light, spices, food and Habdalah!

Rab Huna said : We may not say the benediction over spices used in a privy or the oil which is used to remove the dirt.

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."

Rab Huna said : A good man is not shown a good dream and a bad man is not shown a bad dream.

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.

the former referring to animals which are bridled, the latter to those which are not bridled. Who dreams of the name "Huna," a miracle will be wrought for him ; of "Hannina, Hananya, Johanan," miracles will be wrought for him. Who dreams of a Hasped, from Heaven will pity and redemption be vouchsafed him. This only applies [to him who sees in his dream the word Hesped] in writing.

Rab Pappa and Rab Huna b. Rab Joshua had a dream. Rab Pappa [dreamt that he] walked into a pool and was appointed the Principal of a Seminary, and Rab Huna b. Rab Joshua that he walked into a forest and was made the head of the Collegiates. Another version is : They both [dreamt that they] walked into a pool; but Rab Pappa, who was wearing a drum around his neck, was made Principal of the Seminary, whereas Rab Huna b. Rab Joshua, who had no drum around his neck, was made the head of the Collegiates. Rab Ashe said : I [once dreamt that I] walked into a pool, with a drum around my neck, and I made a noise therewith.

Rab Pappa and Rab Huna b. Rab Joshua had a dream. Rab Pappa [dreamt that he] walked into a pool and was appointed the Principal of a Seminary, and Rab Huna b. Rab Joshua that he walked into a forest and was made the head of the Collegiates. Another version is : They both [dreamt that they] walked into a pool; but Rab Pappa, who was wearing a drum around his neck, was made Principal of the Seminary, whereas Rab Huna b. Rab Joshua, who had no drum around his neck, was made the head of the Collegiates. Rab Ashe said : I [once dreamt that I] walked into a pool, with a drum around my neck, and I made a noise therewith.

Rab Pappa and Rab Huna b. Rab Joshua had a dream. Rab Pappa [dreamt that he] walked into a pool and was appointed the Principal of a Seminary, and Rab Huna b. Rab Joshua that he walked into a forest and was made the head of the Collegiates. Another version is : They both [dreamt that they] walked into a pool; but Rab Pappa, who was wearing a drum around his neck, was made Principal of the Seminary, whereas Rab Huna b. Rab Joshua, who had no drum around his neck, was made the head of the Collegiates. Rab Ashe said : I [once dreamt that I] walked into a pool, with a drum around my neck, and I made a noise therewith.

Rab Pappa and Rab Huna b. Rab Joshua were journeying along the road and met Rab Hannina b. Rab Ika. They said to him, "Since we have seen thee, we will offer two benedictions on thine account : 'Blessed... Who impartest Thy wisdom to them that fear Thee' and 'Blessed... Who hast kept us in life' etc." He replied, "I also, since I have seen you, deem you to be in my eyes like the sixty myriads of the house of Israel and say three benedictions on your account : the two you have uttered and also 'Blessed... Who art wise in secrets'. " They said to him, "Art thou as wise as all that?" They set their eyes on him and he died.

For shooting stars [Zikin]. What means Zikin ? Samuel said : Kokeba di-Shebit. Samuel also said : The paths of heaven are as familiar to me as the streets of Nehardea, with the exception of the Kokeba di-Shebit, for I know not what that is. There is a tradition that it never passes through the constellation of Orion, for if it did the world would he destroyed. But we see that it does pass through ! It is its brightness that passes through, and so it seems as though it does actually pass through. Rab Huna b. Rab Joshua said ; It is the Veil [ Vilon] which is rent and rolled up, so that the light of the heaven [Rekia'] appears. Rab Ashe said : A star disappears from one side of Orion and [the beholder] sees a companion star [appear] on the other side and is bewildered ; and thus it seems as though it had passed through [the constellation].

He who has built a new house or bought new vessels, etc. Rab Huna said : This only applies if he has not similar vessels, but if he has similar vessels there is no need for him to say a benediction. R. Johanan declared : Even if he has similar vessels, he must say the benediction.

Another version : Rab Huna said : his only applies where he did not buy and make a further purchase ; but if he bought and made a further purchase, there is no necessity for a benediction. R. Johanan said : Even if he bought and made a further purchase, it is necessary to say the benediction. From this it is to be deduced that if he possesses vessels and purchases more, all agree that he must say the benediction.

It is quite right according to the first version ; for then Rab Huna agrees with R. Meir and R. Johanan with R. Judah. According to the latter version, however, it is right that Rab Huna agrees with R. Judah, but with whom is R. Johanan. in agreement? Neither with R. Meir nor R. Judah!

It is quite right according to the first version ; for then Rab Huna agrees with R. Meir and R. Johanan with R. Judah. According to the latter version, however, it is right that Rab Huna agrees with R. Judah, but with whom is R. Johanan. in agreement? Neither with R. Meir nor R. Judah!

Rab Huna stated that Rab said in the name of R. Meir, (and it has been similarly taught in the name of R. 'Akiba) : A man should always accustom himself to say, "Whatever the All-merciful does, He does for the best."

Rab Huna stated that Rab said in the name of R. Meir : A man's words should always be few before the Holy One, blessed be He ; as it is said, "Be not rash with thy mouth, and let not thy heart be hasty to utter a word before God ; for God is in heaven, and thou upon earth, therefore let thy words be few" (Eccles. v. 1).

R. Abbahu said : If it was originally a public path, it is permitted [as a short cut for all]. R. Helbo said in the name of Rab Huna: Who enters a Synagogue to pray is allowed to use it as a short cut ; as it is said, "But when the people of the land shall come before the Lord in the appointed seasons, he that entereth by the way of the north gate to worship shall go forth by the way of the south gate" (Ezek. xlvi. 9).

Rab Huna b. Berekiah said in the name of R. Eleazar ha-Kappar : Whoever associates the name of Heaven with his trouble, his substance will be doubled for him ; as it is said, "And the Almighty be thy treasure, and precious silver unto thee" (Job xxii. 25).

Whose ruling is followed in the statement made by R. Huna in the name of Rav? That the difference of opinion is where the area of the Sukkah was only four amos square but where it was more than four amos square [both agree] that even if it is higher than twenty amos it is kosher. Whose ruling is followed? Like Rabi Zeira, Who says:

It is understandable that R. Yoshia disagrees with R. Huna and with R. Chanan b. Rabbah, since they lay down a [minimum] measurement in the extent [of the Sukkah] while he does not lay down a minimum measurement as to the extent [thereof];

but [as regards] R. Huna and R. Chanan b. Rabbah,can we say that they differ on [what minimum of extent constitutes] the kashrus of the Sukkah the former, holding the opinion that the kashrus of the Sukkah [depends upon its being a minimum of] four amos [square] while the latter holds that The kashrus of the Sukkah [depends, upon its capacity of] containing his head, the greater part of his body, and his table?