רב אדא בר אהבה

Rab Ada bar Ahava, a) in the chapter of Ten Genealogies [(Talmud, Bava Batra 82b)] on the day that Rabbi died, it was said by prophecy that today Rab Ada bar Ahava is sitting in the lap of our forefather Abraham, peace be upon him. Some say that on that day Rabbi Eliezer ben Arach died, and therefore this is not the Rab Eliezer ben Arach mentioned in the Talmud. It seems that the one sitting in the lap of our forefather Abraham refers to this Rab Eliezer ben Arach who lived many years [(as stated in the Talmud, Kiddushin 30b)] from the time of Rabbi until the later generations in the days of Rav Nachman bar Yitzchak, as we say in Bava Batra [(22a) thus wrote Rashi].

And so it is in Bereishit Rabbah, Parashat Chayei Sarah, chapter 58, on the day that Rabbi died, Rab Ada ben Arach was born [(and see Ecclesiastes)]. And in Ta'anit, chapter 3 [(20b)] there was a certain woman who was a neighbor in Nehardea who did not pass by Rav and Shmuel for one day. One day Rab Ada bar Ahava happened to come there, and Shmuel said to Rav, "Let us go, my master, and surround him." He replied, "It is not necessary at this time, for there is Rab Ada bar Ahava here, whose merits are great, and I am not afraid." Rav Huna had wine in that neighbor's house and wanted to bring it to Rab Ada there; he found Rab Ada in a discussion there until he turned.

After they left, the house fell. Rab Ada felt and was concerned that it is forbidden to rely on miracles, etc. What was the practice of Rab Ada bar Ahava? It was stated that his students asked him [(and in the chapter of the townspeople, they asked Rabbi Zeira and said)] "Rab Ada, how did you live long?" He said to them, "In my days, I was never strict within my house, and I did not walk in front of anyone greater than me in wisdom, and I did not ponder in filthy places, and I did not walk four cubits without Torah and without tefillin, and I did not sleep in the study hall, even a short sleep, and I did not rejoice in the downfall of my friend, and I did not call my friend by his nickname, and I said to him by his proper name" [(see Rashi and the Aruch).

And in the Jerusalem Talmud, Ta'anit, chapter 3, it adds: "In my days, no one preceded me to the synagogue, and I did not leave anyone in the synagogue and go out, and the curse of my friend did not come upon my bed." (It can be explained that this means he forgave anyone who caused him distress before he went to sleep, as Mar Zutra did in Megillah 28a.) And I did not walk in the market near anyone who was obligated. And in Berachot (20a)] he risked himself for the sanctification of HaShem, for he tore the garment of a certain woman from the Kutim who thought she was Jewish, which was a mixture of wool and linen.

And Rabbi Tzemaḥ Gaon explained that it was a garment that was not modest, as it is not the way of the daughters of Israel to walk in it, and he was required to pay ten zuz and asked her, "What is your name?" She said to him, "Metun." He said to her, "Metun, Metun, ten zuz is worth." In Bava Batra, chapter 2 [(22a)] Rav Dimi from Nehardea brought dried figs in a ship. The Exilarch said to Rava, "See if he is a scholar, take him to the market." Rava said to Rav Abba, "Go and check him." He went out and asked him about an elephant that swallowed a Egyptian cap and vomited it through the house of the drain, what is the law? [(If it is like something that has been eaten and is like a vessel of excrement and does not receive impurity)] he did not have it in his hands.

He said to him, "Who are you, Rava?" [(Because he heard about Rava being the great one of the city and thought he was this one)] He said to him, "Between me and Rava, there is much difference; however, I am your rabbi, and Rava is the great rabbi of your rabbi." He did not take the market, and the dried figs of mine were lost. He came before Rav Yosef and said to him, "See, my master, what was done to me." He said to him, "Whoever did not wait for the ship of the king of Edom, we did not wait for your ship, etc., the soul of Rab Ada bar Ahava has departed." Rav Yosef said, "I have been punished because I have delayed." Rav Dimi said, "I am the one who lost my dried figs." Abaye said, "I am the one who said to the sages, 'You have brought this upon yourselves.'" Abaye ate meat in the house of Rava [(see there)].

Rava said, "I said to the butchers, 'I will take the meat before I hear it' [(from your messenger)] of Rava [(to buy meat)] for I am better than him." Rav Nachman bar Yitzchak said, "I am the one who was the head of the bridegroom [(who taught in public on Shabbat)] every day before the bridegroom would enter, I would sit with Rab Ada to hear it, and then I would enter with the bridegroom.

That day, Rab Pappa and Rav Huna bar Rav Yehoshua took Rab Ada because they were not in the conclusion [(they were not in the council when the head of the bridegroom was established, and some say they were not in the conclusion of the chapter of Rava who taught on the festival of Shabbat)] they said to him, "Tell us these teachings, etc., how did Rava say them?" He said to them, "Thus said Rava, until now, he was shining to them and Rab Ada did not come." The sages said to the head of the bridegroom, "Get up, for he is shining to us [(why)] he is sitting." He said to them, "I will sit and I will wait for the beds of Rab Ada until now, a voice went out that the soul of Rab Ada has departed, and it is reasonable that the head of the bridegroom has been punished." [(Thus wrote the genealogies, and in the question of RIVASH, section 17, he wrote what each one said, "I have been punished," for Rab Ada was causing each one to be punished, and it is not good to punish a righteous person.] [(And it is surprising that he did not see that the Tosafot wrote so much.) And in Tosafot there (22a) R' Chaim L'G said that Rava sent Rab Ada bar Ahava, but Rab Ada bar Abba, for Rab Ada bar Ahava was in the days of Rabbi, thus wrote.] But the Aruch's version, in the entry of T"H, wrote according to the version before us. Rava sent Rab Ada bar Ahava.]

b) And it is written in the genealogy that there were two Rabbi Ada bar Ahava, as mentioned by Tosafot in the chapter of Ten Genealogies [(Avodah Zarah 35a, Taanit 20a, and Berakhot 2b, see there)]. One was a colleague of Rabbi and Shmuel, and the other was a student of Rava. [And in the book "Panim Meirot," a proof was brought for Tosafot, as it is stated in Berakhot (20a) that Abaye said the earlier ones gave their lives for the sanctification of HaShem, for this Rabbi Ada bar Ahava mentioned above, Abaye said that Rabbi Ada bar Ahava was among the earlier ones before Abaye.

And in Bava Batra, Rabbi Eliezer ben Azariah said that he caused himself to be brought before Abaye, which implies that he was in the days of Abaye. (And in Niddah 3 (23a), Rabbi Ada bar Ahava asked from Abaye.) From here is proof that there were two, as Tosafot said.

Thus, according to the above, that he lived many years, there is no proof from the fact that he is called "earlier," and in Tosafot Avodah Zarah (35a), Rabbi Ada bar Ahava is not that student of Rava, since his words were mentioned before Rav Chisda and Rav Nachman bar Yitzchak, who were earlier than Rava, as stated. And it is a question, for Rav Nachman bar Yitzchak was a student of Rava, and how did they write that Rav Nachman bar Yitzchak was before Rava, even though Rav Nachman bar Yitzchak lived many years, nevertheless he was a student of Rava, and how did they precede Rav Chisda, the teacher of Rava?

And the genealogy compelled with great proofs that there were indeed two Rabbi Ada bar Ahava]. After Rabbi Ada bar Ahava was a student of Rava, who arranged the Mishnah twenty-four times and came before Rava, as is stated in Taanit [(8a) and Pesachim (14a), he said in the name of Rava. And in Makkot (8a), he said to Rava. And in Yoma (14a), he said to Rava, "Who is from Eretz Yisrael like this?" And in Shabbat (94a) and Yoma (71a), he said to Rava] and it appears in Bava Batra mentioned above [(that he said between me and Rava there are many good things)] even though he said to give him meat before hearing from Rava.

And in the last chapter [(it should be chapter 3)] of Taanit, which was during the time of Rabbi and Shmuel. And likewise in Berakhot [(2b)] that he was a student of Rabbi [who was at the burial of Rabbi and tore his garments for him. And in Makkot (23b), Rabbi Ada bar Ahava said "Rabbi." And in Eruvin (7a) and Beitzah (13b). And in Ketubot (24a) and in the Jerusalem Talmud, chapter "The Ox that Gored Four and Five," halacha 2, it was as Rabbi said, etc., and in Keritot (15) Rabbi said, Rabbi Ada bar Ahava said], and how could he be in the later generations?

And not because of the many years that are more than one hundred years [(meaning from the day Rabbi died, when Rabbi Ada bar Ahava was born, until the generation of Rava when Rabbi Ada bar Ahava died, it would be more than one hundred years, this is his intention, but it is said that according to the Raavad, from the death of Rabbi until the year 538, and Rav Yosef died in the year 485, and when Rabbi Ada bar Ahava died, Rav Yosef was still alive, as mentioned in Bava Batra, and indeed from the day Rabbi Ada bar Ahava was born until Rav Yosef died was only 137 years. And it is possible that Rav Yosef lived after the death of Rabbi Ada bar Ahava for several years, and it is clear according to those who say that Rabbi died in the year 619, then until the death of Rav Yosef, it would not be more than 40 years, and it is clear)] but how could Rava, who was a young man, still have Rav Yosef, his teacher, alive, and Rava was not more than thirty years old. [For Rava was born on the day Rabbi Yehuda died, that is, 4,000 years 600, and Rav Yosef died in the year 485, thus Rava at the death of Rav Yosef was 25 years old, certainly when Rav Yosef was alive, Rava was not even 25 years old].

And how did Rava serve Rabbi Ada bar Ahava as a student [who was sent to inquire about the character of Rabbi Dimi mentioned in Bava Batra]. That Rabbi and Shmuel honored them [(in the aforementioned Taanit)]. And furthermore, Rabbi Dimi said to Rabbi Ada bar Ahava if he is Rava, and did he not recognize that Rava was then a young man and Rabbi Ada bar Ahava was 100 years old? And certainly, Rabbi Ada bar Ahava said that Rava was his teacher [(as mentioned above in Bava Batra)] and also Rabbi Ada bar Ahava said to Rav Huna bar Rabbi Yehoshua and to Rav Pappa a teaching in the name of Rava, and those whom Rabbi and Shmuel said, "We will live in his shade," [(meaning they benefited from his merit in the aforementioned Taanit)] will come after 100 years and disgrace him, that he should take the servant of Rava meat before him, even though the servant was buying the meat for Rava, and let Rava say, "I am punished for this," and in the chapter "The Owner of the House" [(61b)] Rava called him "without a heart," and in the chapter "These are the Burned Ones" [(1:2)] Rava said to Rabbi Ada bar Ahava, "My son," and how could he say to a holy and wise elder, "My son"?

And in Shabbat [(101a)] Rabbi Ada bar Ahava was the teacher of Rav Acha bar Yosef, who was an elder, the uncle of Rav Nachman bar Yitzchak, as it is said there, Rabbi Chiya bar Abin said to Rav Acha bar Yosef, "I asked your teacher [(and in our version, the word 'your teacher' is not there)] Rabbi Ada bar Ahava and Rav Huna, and in Makkot in the chapter "These are the Beaten Ones" [(I did not find it there)] and in the chapter "Many" [(1:1)] and in the chapter "Second Nazirs" [(Nazir 57b)] it seems that Rabbi Ada bar Ahava died before Rosh Hashanah, for all the years of Rabbi Ada bar Ahava were not fulfilled for Rav Huna, children, as it is stated, all the years of Rabbi did not fulfill for Shmuel, children [(see there), meaning that just as with Shmuel it must be that Rabbi died first and then children were fulfilled for Shmuel, so it must be that as long as Rabbi Ada bar Ahava was alive, children were not fulfilled for Rav Huna, and after the death of Rabbi Ada bar Ahava, children were fulfilled for Rav Huna.

Thus, Rabbi Ada bar Ahava died before Rosh Hashanah, and Rosh Hashanah died before Rabbi Yehuda, and Rava was born when Rabbi Yehuda died.

Thus, Rabbi Ada bar Ahava died in the days of Rava, after all, and it is clear. And see what I wrote regarding Rav Huna, for Rosh Hashanah died before Rabbi Ada bar Ahava. And also it is necessary that Rosh Hashanah died first, for Rosh Hashanah died in the year 490, and Rabbi Ada bar Ahava was born when Rabbi died, according to those who say that Rabbi died in the year 619, then until the death of Rosh Hashanah, it was only 41 years, and if Rabbi Ada bar Ahava died before Rosh Hashanah, in order that we may say that children were fulfilled for Rosh Hashanah, then the days of Rabbi Ada bar Ahava's life were not even 70 years, which is the days of our years, and how did they ask about how he lived long, therefore Rosh Hashanah died first, and Rabbi Ada bar Ahava was old.

And regarding the statement that all the years of Rabbi Ada bar Ahava were not fulfilled, etc., see Rosh Hashanah what I wrote about this].

And on the fast day [(20b) the Tosafot wrote that there were two Rav Ahas, for Rav Ahas was a colleague of Rav and Shmuel, who said, "Is there a Rav Ahas among them?" And Rav Yehuda was a student of Rav, and Rava was born on the day that Rav Yehuda died, and Rav Ahas was a student of Rava.

Thus, they concluded. They were pressed for this, even though Rav Ahas lived a long life; therefore, it can be said that he lived long enough to be punished by the dried figs of Rav Dimi, who sent Rava to investigate his barrel like a master sending his student. And behold, Rav Ahas was a colleague of Rav and Shmuel, and how could he be a student of the student of the student of Rav?

Therefore, it must be that the one who was punished was the second Rav Ahas.

Furthermore, if the Rav Ahas who lived in the days of Rav and Shmuel is the one who was punished in the aforementioned incident in Bava Batra, then he was old; who told them that he died as a result of punishment? Perhaps he died a natural death.

Therefore, the one who was punished was not old and died young, and thus the matter is attributed to them being punished. (And regarding what the Tosafot wanted to correct in what R' Chaim read in the incident in Bava Batra mentioned above, that Rava sent Rav Ada bar Abba (who was in the days of Rava, as I will write below), that R' Eliezer bar Avuha was in the days of Rabbi, thus it is not necessary to correct, for even though he was in the days of Rabbi, may his memory be blessed, he could still have been in the days of Rava, for he lived a long life.

Moreover, even if it is corrected in Bava Batra that Rava sent R' Eliezer bar Abba, we find that Rav Ada bar Avuha was a student of Rava who arranged the Mishnah 24 times and came before Rava. And in many places, he said in the name of Rava, and it is difficult to correct in all places 'Abba' in place of 'Avuha,' and also several times R' Eliezer bar Avuha was with Abaye, as mentioned, a colleague of Rava.

Therefore, it is in vain that R' Chaim corrected 'Abba,' and many waters cannot extinguish 'Ahavah').

And from the necessary questions, it seems that the one who died during the time of Rava was the second one, not the elder who was during the time of Rav and Shmuel. For it is stated in the aforementioned Taanit that Rav and Shmuel relied on his merit, as it is said, "What was the matter of Rav Ada bar Ahavah, and he said that they asked him how he prolonged his days," etc.

Moreover, there is another necessary proof that this Rav Ada bar Ahavah, a student of Rava, is not the same elder who was in the days of Rav and Shmuel. For it is stated in Kiddushin (54b) and in Bava Kamma (24a), Rabbi Nachman said in the name of Rabbi Ada bar Ahavah. From this, it appears that Rav Ada bar Ahavah was the teacher of Rabbi Nachman (see what I wrote in the introduction regarding the principles).

And in Yevamot (110b), Rabbi Nachman said, "I found Rav Ada bar Ahavah and Rabbi Chanan, his son-in-law, sitting and waiting in the marketplace of Pompidita." Rashi explains that they were gathering students around them who came to hear their words, and others say that they were answering questions to one another. And after it appears that Rabbi Nachman was a student of Rav Ada bar Ahavah, and in Tosafot on Avodah Zarah (58a) it is stated that Rava was a student of Rabbi Nachman (see there), how could Rav Ada bar Ahavah be a student of his student?

Even though in Bava Kamma (24a) it is stated that Rav Ada bar Ahavah said in the name of Rabbi Nachman, it seems from this that Rabbi Nachman was the teacher of Rav Ada bar Ahavah. One might say that this Rav Ada bar Ahavah was a student of Rabbi Nachman, and Rava, or as stated in the principles, that we find that the teacher says in the name of a student. And in Chagigah (25a), he said to Rabbi Nachman:

g) [However, it is questionable in my opinion whether it is necessary to say that there were two Rav Ada bar Ahava; it is almost necessary to say that there were three. For it is stated in Chulin (143b) that Rav Ada bar Ahava translated before Rav Pappa, and Tosafot in Shabbat (93a) wrote that Rav Pappa was a student of Rava, and Rava became the head of the yeshiva after the death of Rav Yosef, and Rav Pappa after the death of Rava.

Therefore, if the second Rav Ada bar Ahava died during the lifetime of Rav Yosef, then the Rav Ada bar Ahava who translated before Rav Pappa must be the one who lived long, having been born at the time of the death of Rabbi, and he would be in the days of Rav Pappa for 165 years or more (see above, Part 1, scrutinize and forget). And how could a man aged 165 be a translator before Rav Pappa?

Furthermore, it is more puzzling that it is stated in Yevamot (7:1) that Rav Ada bar Ahava said, "When she returns to her father's house, she returns..." Then Rav Mordechai went and said this teaching before Rav Ashi, and it is stated in the chapter of Ten Genealogies that Rav Ashi was born on the day that Rava died, and Rav Ashi was the head of the yeshiva for 27 years, and Rabbi died in the year 538, thus Rav Ada bar Ahava the first would be around 225 years or more.]

(d) [On Shabbat (Kiddushin 135a), Rabbi Ada bar Ahava was born a circumcised son, and he gathered thirteen mohalim to draw the blood of the covenant, but they did not want to because it was Shabbat. He circumcised him himself and made him a cut-off (i.e., a circumcised person) and said, "I am grateful to you for being a Jew." On the day he died, Rabbi Menuna was born (Midrash Kohelet, verse "The sun rises and the sun sets," but in Bereishit Rabbah, chapter 8, it is stated differently).] He was more meticulous in the wisdom of the seasons than Shmuel, for we rely on him in leap years to guard the month of spring so that the day of the Omer falls in the spring of the season correctly. [For an hour and fifteen parts remain in each cycle according to Shmuel, he divided it among the forty-six seasons in each cycle and divided each part into forty-six parts, which he called moments, and each season of the forty-six seasons of the cycle received twenty parts from the forty-five moments.

A sign for this matter: if the inquirer asks you how much the advantage is, you shall answer him, "Your question is your answer," for its sign is like forty-five, meaning twenty parts from the forty-five moments. According to his calculation, the solar year concludes with the lunar year in each cycle with complete precision, without excess or deficiency of a moment (see Tzemach David).] At the end of Yevamot, Rabbi Abba praised Rava for being sharper than Abaye. [He erred because at the end of Yevamot (Kiddushin 122b), it is stated that a certain woman came before Abaye (see there) who had three legs, and Rabbi Abba said to him, "Go to Rabbi Yosef, for he is sharp." And perhaps his error is because Rabbi Eliezer ben Machane praised Rava for being sharper than Abaye in Chulin (Avodah Zarah 1a) as mentioned regarding Abaye.

Or in Bava Batra mentioned above, where Rabbi Abba said, "He is a cause of causes; Abaye eats meat, while Rava eats fish."]

5) [He said to Rabbi Abba bar Zavda. Examine Rav Acha. Rav Idi bar Gershon in his name. He said to Rabbi Asi.

Rav Bibi in his name. Rav Hamnuna before him. Rav Hamnuna the Elder in his name. Rabbi Zeira in his name.

Rabbi Chana his son-in-law (see above). Rav Chuna in his name. Rabbi Chanina bar Abadimi. Rabbi Chanina bar Idi asked him.

Rabbi Yaakov bar Acha. And Rabbi Yirmiya. Rav Malchiyu in his name and in the name of his master Malchiyu. Rav Malchiyah in his name.

Rav Nachman in his name and he in the name of Nachman (see above). Mar his son and there is a question. Rav his teacher. Rava his teacher.

And Shmuel. And Rabbi Shmuel bar Halaphta.]