רב הונא

Rav Huna [(unstated)].

a) Rabbi Zeira refers to him as Rabbi D'man of Babylonia. Rashi explains in Berakhot [(46a)] that this is Rabbi Huna in the general sense. [This is because Rabbi Zeira ascended from Babylonia and was now in the Land of Israel, hence he called him this way. And he resided in Drukarta, as mentioned in Ta'anit (21b).]

b) [The genealogical writings in his critiques on the author of "Doros Olam" state]: The author of "Doros Olam," Rabbi Yehuda, was great in wisdom, and it is clear that Rabbi Huna was wiser than him, as it is stated in the Talmud (Makkos [28a]) that Rava said, "I asked three things of the wisdom of Rabbi Huna, and they were given to me; and I asked about the generosity of Rabbi Chisda, and it was given to me; but I asked about the humility of Rabba bar Rav Huna, and it was not given to me." From the fact that he asked about the wisdom of Rabbi Huna and not about the wisdom of Rabbi Yehuda, it is evident that Rabbi Huna was wiser than him. [And perhaps Rabbi Yehuda's wisdom was not asked because Rava was born on the day Rabbi Yehuda died.

However, later I have written in the name of Tosafot that Rabbi Huna died before Rabbi Yehuda; thus, Rava did not see Rabbi Huna, yet he still asked about his wisdom.

But there is no need for proof from Makkos that he asked three things, as I have written later in the name of Tosafot that Rabbi Huna was greater even than Shmuel, who was Rabbi Yehuda's teacher.] Furthermore, it is stated in Berakhot that when Rabbi Yehuda came to the "Oqtzin," he said, "I saw the ways of Rav and Shmuel," which indicates that he was not so wise, even though Shmuel called him "Shinena" [(see there)], possibly because he was sharp compared to other students.

Therefore, the academy of Surya was strengthened, where Rabbi Huna was present. Rabbi Huna was wise, wealthy, and close to the Nasi. [In the name of Rabbi Shimon ben Gamliel] he is one of the descendants of the Nasi [(see above), and in his place, the author of "Doros Olam" wrote] that he was close to the Rosh Galuta. [And see Gittin (11b) where Rabbi Huna and Rabbi Yitzchak bar Yosef sat before Rabbi Yirmiya, (and likewise in Shabbat (63b) where Ravin and Rabbi Huna sat before Rabbi Yirmiya, and more explicitly in Zevachim (75b) where Rabbi Huna and Rabbi Chizkiya were students of Rabbi Yirmiya).

The Tosafot there wrote that this is not the Rabbi Huna mentioned generally throughout the Talmud, for Rabbi Zeira, a student of Rabbi Yehuda, was greater than Rabbi Yirmiya, and Shmuel, who was the teacher of Rabbi Yehuda, needed Rabbi Huna, as it is stated at the beginning of the chapters (5) and in Chulin (13) where Shmuel asked Rabbi Huna, and likewise in Zevachim (46b), implying that Shmuel is lesser than Rabbi Huna. How then did Rabbi Huna sit before Rabbi Yirmiya, and Rabbi Yirmiya called him "Dar'daki"?

The Tosafot in Chulin (13) also state that it implies Shmuel is lesser than Rabbi Huna, and in Eruvin (16) Rabbi Huna and Chiya bar Rav sat before Shmuel, implying as a student before his teacher, and in the first chapter of Gittin (11) Rabbi Huna sat before Rabbi Yirmiya, and Rabbi Yirmiya was a colleague of Rabbi Zeira (see there), and Rabbi Zeira was a student of Rabbi Yehuda, and Rabbi Yehuda was a student of Rav and Shmuel, and Rabbi Yirmiya called Rabbi Huna "Dar'daki." It may be that there were two Rabbi Hunas.

However, the one mentioned in Eruvin is certainly a student of Rav.] And see Berakhot (49a) where Rabbi Zeira sat behind Rabbi Godel before Rabbi Huna. And there (39a) Rabbi Zeira said that when I was in the house of Rabbi Huna, he wrote the genealogies.] It is written in the book "Hilkhot Olam" that there were two Rabbi Hunas, since we find that Shmuel asked from Rabbi Huna [(as mentioned above)], and it is not clear that since he was pressing him, even though he was his student, he asked from him, and we find many instances in the Talmud where the teacher asks from his student [(see in the introduction to the principles)].

Therefore, it is possible that he is one and there are not two. [And it is a question according to what the Tosafot wrote that Rabbi Huna was a student of Rav, who sat before Shmuel in Eruvin; thus, Shmuel is his teacher, and Rabbi Huna, who was a student of Rav, sat before Rabbi Yirmiya, and he was a student of Rabbi Yirmiya, and Rabbi Zeira sat before Rabbi Huna. How can these matters be reconciled?

Perhaps that Rabbi Huna from whom Shmuel asked is Rabbi Huna the Rosh Galuta in Babylon who died during the lifetime of Rabbi, and Shmuel was there at that time because he was the assistant of Rabbi. And in the book "Kritut" of the ages, chapter 3, it is stated that Rabbi Huna was in the pair of Shmuel]. And if they are two, they must be three: one is greater than Shmuel, and one is smaller, and the third is smaller than Rabbi Yirmiya, as it is stated in the first chapter of Gittin that Rabbi Huna sat before Rabbi Yirmiya [end of the quote.

The genealogical writings] state that Rabbi Yirmiya is simply a student of Rabbi Huna, in the second chapter of Kiddushin. [But I have seen there (45b) Rabbi Yirmiya bar Abba. (In Chulin 14a) Rabbi Huna was expounding in the name of Rav. The Tosafot wrote that it is strange, for in many places it seems that Rabbi Huna was greater than him. In Eruvin (16b) Rabbi Huna was causing Rabbi Chiya bar Rav distress, as he was beating him, and in Bechorot (22a) Rabbi Chiya bar Rav was to Rabbi Huna, "Rabbi, explain your words." End of quote, and it is strange why they did not ask this question on what is stated in Ketubot (22b) where Rabbi Huna asked Chiya in the house of Rav.

Moreover, the Tosafot mentioned above wrote that there were two Rabbi Hunas. In the Asheri, in the chapter "How to Intercalate," we rule according to Rabbi Huna who is greater than Rabbi Chiya bar Rav]. Rabbi Huna was called "Kohena" even though he was not a Kohen, for even Rabbi Ami and Rabbi Asi, who were considered Kohanim, were not Kohanim by birth [(Megillah (22a) Gittin (59b)]. And it is a question in the Jerusalem Talmud, Ma'aser Sheni, chapter 5, halacha 5, that Rabbi Huna did not take Ma'aser, so it appears that he was a Kohen, as it brings there several who were Kohanim and did not take Ma'aser (see above, Rabbi Huna, the father of Zeira)].

But Rabbi Asi is greater than Rabbi Huna [(see there)].

3) The generations wrote that Rabbi Yehuda was the head in Nehardea [(as he was in Pumbedita)] after Shmuel and Rav Huna in Sura [(and regarding R"H in his place, the genealogies were written in Tima on Rashi and Tosafot who explained in Eruvin (S. 2, S. 2b) that R"H was in Pumbedita, and the truth is as stated in the generations that he was in Sura. And it is similarly stated in the first chapter of Sanhedrin that Rav Huna was in Sura and Rav Yehuda was in Pumbedita, and there the judges of Sura were R"H and R'Chiya, and in the writings of R'Shimon Giyur, Sura is the city of Machsya, and in the book of K'ritot it is written that R"H and R'Chiya held authority in Babylonia, and R'Chiya went to Machsya and was made head of the yeshiva, and the academy of R"H was in Nehardea, thus it is stated)].

And Rav Yehuda died, and both yeshivas returned to R"H, and he was head of the yeshiva for forty years and died at the age of four thousand and fifty [(see R"H, Rosh Galuta)], and it is said that R"H died in the year 60, and after him was Rav Chisda in Sura [(as stated)] in his days Rabbi Ami was head of the yeshiva in Eretz Yisrael [(as stated) and see part one after the discussion of R"L"D]. R' Huna was the first head of the yeshiva in Babylonia for forty years, and after him Rav Chisda for ten years. [Further in the genealogies] these are the merits that elevated the yeshiva of Sura over Pumbedita at the beginning in the days of Rav, who was at the end of the Tanaim and the beginning of the Amoraim; there was not yet a yeshiva in Babylonia, but the presidents who were there were not called anything but Rosh Seder, as we say, who is Rosh Seder in Babylonia?

He said to him, Abba Aricha, and he is Rav [(as stated)]. And after Rav passed away, they established a yeshiva in Babylonia in the manner of Eretz Yisrael, and this is the yeshiva of Sura, and R"H ruled there for forty years, and he was the first of all who were heads of yeshiva in Babylonia. And after him Rav Chisda for ten years, and at the end of Rav Chisda's days, Rava bar Nachmani went and established a yeshiva in Pumbedita, and from that day onward there was a yeshiva in Pumbedita, and it was the yeshiva of exile [(as stated).

And in the genealogies in the name of R'Shimon Giyur] and Shmuel passed away in the year T'kuf (it should be T'kuf Bet) [(it is the year ten for creation)], and his students were Rav Nachman in Nehardea [(see Aruch, entry Nehar)] and Rav Yehuda in Pumbedita, and after Shmuel, R"H ruled who was from the descendants of the presidency and ruled for forty years and taught much Torah, as we say in Ketubot [(K. 106a)] that he expounded in the presence of thirteen Amoraim, meaning interpreters, and when the Rabbis departed from R"H, they spread their garments, and dust would rise and cover the day, and they said in the West, now the academy of R"H has arisen in Babylonia. [See the response of Maharit that seems like an exaggeration, and furthermore, that Babylonia is to the north of Eretz Yisrael, as it is stated at the beginning of Gittin, therefore even if the dust would rise to the heavens, it would not cover the day, as the sun goes to the south during the day. And it seems that this is what is said, that when the day is covered in the West due to clouds or dust, they said the academy of R"H arose, meaning it is like one who has arisen, and they mention him for praise, to say that he had many students, thus it is stated].

And there were eight hundred Rabbis from the house of R"H [(who was among those who ate at his table, Rashi)] and in the chapter "One who comes upon his Yevamah" [(S. 4b)] R' Abba bar Zavda and Rav Sheshet and Rav Halbo and Rav Gidal and Rav Acha bar Chanina and six others were uprooted from the chapters of R"H to the chapter of R'Acha bar Yaakov [(as stated)]. And in the days of R"H, R' Yochanan passed away in Eretz Yisrael, and he was a great man, being from the descendants of the presidency, and Rav Yehuda was in Pumbedita, and his students were before him, and he would appear to R"H at times, and R' Nachman was in Shalchi and in Mechoza with the Rabbis of Nehardea.

And we do not find that Rav Nachman would come before Rav Huna, as in many places Rav Nachman said, Huna, my friend [(Gittin (N. 52b), Erchin (K. 22a), B.K. (C. 36b), B.M. (T. 15a), P.A.T. (N. 56a), Nida (T. 16a). Ar"N said to me, Huna (B.M. (A. 1a), B.B. (K. 138b). Rav Nachman said to R"H, and let us say, Master, an egg (K. 22b)]. And in the study hall of Rav Huna, near the city of Machsya [(which is Sura)] and Rav Chisda was a friend of R"H [(as stated, whether he was his student or a friend of R"H)] and he was in Sura.

And in the second year of R"H, Rav Chisda built a house for Rav in the year T'ram, and R"H passed away in the year T'rach. [There is a typographical error here that states Rav Chisda built a house for Rav in the year T'ram, meaning for documents that are ten years after the creation of the world in the second year of Rav Huna, as it is written that R"H died in the year T'rach for documents that are ten years after the creation of the world. And perhaps it should be stated that Rav Chisda built a house for Rav in the year T'ru, which is ten years after the creation of the world, and R"H died ten years after the creation of the world (and in the chain of tradition (page 34) it is written that four years before the death of R"H, R' Chiya built the house for himself)] and they carried him to his coffin to Eretz Yisrael, as it is stated in the chapter "These are the ones who shave" etc.

And Rav Yehuda lived after him for two years, and all the Rabbis came before him to Pumbedita, and R' Yochanan passed away in the year T'yi and after him ruled Rav Chisda in Sura for ten years and passed away in the year T'kuf. [(It should be T'kuf, which is ten years after the creation of the world). Go and see that according to the generations of the world mentioned above, R' Yehuda died first and after that R"H ruled, and according to R'Shimon Giyur mentioned above, R"H died first and Rav Yehuda lived after him for two years.

And I saw in Tosafot Menachot (L. 36a) that it is stated that Raba said R"H explained to me and not Rava, for Rava never saw Rav Huna in his life, as we have stated in Kiddushin (B. 72b) that on the day Rav Yehuda died, Rava was born, and Rav Huna passed away before Rav Yehuda, as is evident in M.K. (Y. 17a) that when Rav Yehuda passed away, it was said, there is no great man like Rav Yehuda here, and R"H was greater in wisdom and in number than all the students of Rav, as is implied in the last chapter of Ketubot, thus it is stated. (And it is written beside it (page 111) and nothing is found there. And it seems that their intention is in what is said in the last chapter of Ketubot (K. 106a) that he expounded in the presence of thirteen Amoraim mentioned above).

And so Tosafot wrote in the second chapter of Bekhorot (B. 14a) that Raba said R"H learned, and Rava did not see R"H, etc., and when Rav Yehuda died, Rav Huna had already passed away, as it is said, there is no great man like R' Yehuda here, and R"H was greater even than Shmuel, the teacher of Rav Yehuda, for Shmuel sought from him at the beginning of Gittin, thus it is stated. (See above what I wrote) behold it is explicit that the words of Rav Sherira are established and firm, and it seems that the author of the generations of the world follows his opinion that Rav Yehuda was greater than R"H, therefore he holds that R' Yehuda died first and R"H was alive, therefore they said there is no great man like R' Yehuda here, for R' Yehuda was greater than R"H, and it is clear].

4) In Bava Kamma, chapter Maruba [(page 1a)], it is stated that Ar'eh said: Rav said, "We have made ourselves in Babylon like Eretz Yisrael regarding small cattle [(which is forbidden to raise)]." Rav Adda bar Ahavah said to Rav Huna, "What about your small cattle?" He replied, "Ours is under obligation [(referring to his wife)]" (and in the Aruch, Rav Tzemach reads "obligation" with a "kaf"). He said, "Bury them for your sons [(whom you rely upon, and they cannot guard them)]".

The entire statement of Rav Adda bar Ahavah did not establish offspring for Rav Huna from obligation. [And it was questioned in the Chiddushei Aggadot on this in the second chapter of Nazir (Nazir 57b) where it is said that Rav Adda bar Ahavah said to Rav Huna, "Who will surround the head of the small child?" And Rav Huna replied, "Obligation," and Rav Adda bar Ahavah said, "Bury the obligation for your sons," and it was stated there that all the statements of Rav Adda bar Ahavah did not establish offspring for Rav Huna. And it was answered that it can be said that both caused it, as mentioned.

And in the Yuchsin it is written] that it is forbidden to curse, but in a gentle manner he said, "Or is it a wonder? And if he buried his sons, who will surround the small child, except that it was done in error," etc., and it was not established for him. And it seems that Rav Huna had a humble son, Rav, before this incident, because Rav Huna died before Rav Adda bar Ahavah, as Rashi explains [(I do not know where Rashi wrote this)].

In my opinion, Rav Adda bar Ahavah died before Rav Huna. [But it is said that Rav Huna died before Rav Adda bar Ahavah, for I have written above in the name of Rosh Gola and Tosafot that Rav Huna died before Rav Yehuda, and on the day Rav Yehuda died, Rava was born, and Rav Adda bar Ahavah died in the days of Rava, as mentioned]. Or Rav was his son from another woman. [And it seems to me that it is so, as it is precise that he did not establish offspring from obligation, which implies that from another woman he established offspring for Rav Huna (as mentioned regarding Rav Adda bar Ahavah)].

At the end of Makkot [(25b)], when they mourned for Rav, son of Rav Huna, the lineage of the elders ascended from Babylon with a Torah scroll with him. Rashi explains that Rav Huna was the head of the exile, who is superior to the Nasi in Eretz Yisrael [(as mentioned)], and this does not appear in the Talmud in Kiddushin [(see 1a)] where Rav Yehuda went and asked Rav Huna if he should go to Rav Nachman, who had invited him, and Rav Huna said, "Rav, you do not need to go, for you are a great man." [And Rashi explains that you are greater than him because you are the head in Pumbedita and Rav Nachman is in Nehardea].

And he said to go to Rav Nachman, the son-in-law of the head of the exile, out of respect for him, and so wrote the author of Dorot Olam, for he was close to the head of the exile [but the language of the Gemara is only because of the honor of the house of the Nasi (who is a judge for the head of the exile and the son-in-law of the Nasi), "Get up and go."]. And in Bava Batra [(65a)], Rav Nachman said to Rav Huna, "Is the halacha like you or like us?" He replied, "The halacha is like you, for it is common for judges to come to Rav Gamliel." [The language of the Gemara is that the halacha is like you, for they come from the house of Rav Gamliel where judges are common.

And Preshbam explained that they come from the house of Rav Gamliel, for Rav Nachman was the son-in-law of the house of the Nasi and was accustomed to the place of the judges, where judges are common, and he saw actions every day how judges act]. And in the first chapter of Sanhedrin [(5a)], when Rav was arguing with the head of the exile, he said, "I do not take permission from you, for I take permission from my father, my master Rav Huna, and my father from Rav, and Rav from Rabbi Chiya, and Rabbi Chiya from Rabbi." Rashi explains: "I am not subordinate to the head of the exile." [His intention is to contradict Rashi that Rav Huna was not the head of the exile, and it should not enter the heart to think that Rashi meant that this Rav is the son of Rav Huna, the head of the exile, who was in the days of Rabbi, for he said, "I take permission from my father, and my father from Rav," and it is known that Rav Huna the Babylonian was a student of Rav, and Rav Huna, the head of the exile, who was in the days of Rabbi, was not a student of Rav.

Also, the Da'at Zekenim wrote that Rav Huna the Babylonian was close to Rav Gamliel, and the Yuchsin in his comments on the Da'at Zekenim wrote that he was close to the Nasi, and in the name of Rosh Gola, it was written that he was among the sons of the Nasi, as mentioned. And it seems that Rashi follows his opinion that Rav Huna was in Pumbedita.

And the Yuchsin wrote in the name of Rosh Gola that Pumbedita was from the Second Temple, which was the main exile, as we learned in Rosh Hashanah until he saw the exile like a burning fire and Abaye said, "The exile is Pumbedita." Therefore, Rashi wrote that Rav Huna was the head of the exile, but I have already brought many places that Rav Huna was in Sura and was not the head of the exile, and it is clear].

And Rabbi Huna passed away suddenly, and they were worried because it was a sudden death until they said from Rabbi Huna himself, that is to say, the deceased before he reached the age of strength. [False testimony was given in that which was said until they said from Rabbi Huna himself, that is to say, this is the language of the Gemara in Makkot (28a) and Rabbi Huna passed away suddenly; the Rabbis were precise in their teaching that the pair (two Torah scholars who come) did not teach except that he had not reached the age of strength (i.e., eighty years), but if he had reached the age of strength, this is a death of a kiss, and Rabbi Huna had reached the age of strength. Behold, Rabbi Huna did not say this, and there in Makkot (25a) when Rabbi Huna passed away, he thought to bring a Torah scroll to his honor (because it is respectful to say that this is what is written therein, as Rashi explains).

Rabbi Chisda said to them, a matter that in life he did not hold, as Rabbi Chaviva said (25b, according to the reading of the Ein Yaakov, but the Gemara reads as Rabbi Tachlifah), I saw Rabbi Huna wanting to place a Torah scroll upon him, and there was a Torah scroll upon him like this, and he placed the Torah scroll upon him and then sat down; the Torah scroll did not leave his lap. He thought to throw it down from the roof.

Rabbi Chisda said, thus I learned from him, a scholar who dies, his honor is through the openings; he thought to transfer it from bed to bed, thus... Rabbi Abba opened upon him, it was fitting that the Shechinah should rest upon our Rabbi, but Babylon caused it to be so. When they brought him there, they said to Rabbi Ami and Rabbi Asi, Rabbi Huna has come; they said, when we were there, we did not have to remove the head, and now he has come here (thinking that he is alive).

They said to him, his coffin has come. Rabbi Ami and Rabbi Asi went out, but Rabbi Ila and Rabbi Chanina did not go out (the genealogies write that this Rabbi Chanina is the son of Papi, meaning that the ordinary Rabbi Chanina is the son of Chama; he died before Rabbi Huna, check and forget). Rabbi Ila said, Rabbi Chanina went out; he did not go out. What is the reason he went out?

What is the reason he did not go out? And Rabbi Huna was still alive and did not go out because they had not finished before him. They said, how shall we bury him? Let us take him to the cave of Rabbi Chiya, for Rabbi Huna spread Torah (as we say in the second chapter of the Judges of Decrees, as mentioned above, Rashi) and Rabbi Chiya spread Torah (as we say in Bava Metzia, I do not do that you should forget Torah, as mentioned).

Who will bring him in? Rabbi Chaga said, I will bring him in, for I established myself as a student when I was eighteen years old (the genealogies wrote that he was eighteen years old when he learned all the Talmud from Rabbi Huna), and I did not see him read and he understood before him (I served before Rabbi Chiya, Rashi in Ein Yaakov) and they knew in his deeds (of Rabbi Huna's genealogy). One day, a strap of tefillin was turned over for him, and he sat on it for forty fasts (Rashi explained that the strap was black on the inside, and in Rashi in Ein Yaakov, it must be that the letters Shin are visible from the outside at the knot of the head strap, and it was turned to the inside towards the head.

And the genealogies wrote that he testified about Rabbi Huna that a strap of tefillin was cut off for him, and Rashi reads that it was turned over, etc., and in Adam and Chava, it is written in the response of the Geonim that whoever has his strap turned over, whether of the head or of the hand, is obligated to fast, for he is negligent, but to obligate him to fast forty days like Rabbi Huna, it is not that he did so out of great piety, and this seems to be according to Rashi who said that this was on the head of Rosh Hashanah). They brought him in, and there were gardens of Yehuda to his right and Hezekiah to his left.

And Yehuda said to Hezekiah his brother, arise, for Rosh Hashanah has come, and when he arose, he arose with him, a pillar of fire appeared before Rabbi Chaga, he thought to raise it (of Rabbi Huna) before the pillar of fire so that it would not be raised. (And in the genealogies in the letter of Rosh Gaon, it is written that he did not punish the house of the Exilarch because he raised the coffin of Rabbi Huna; it is a mistake and it should be that he did not punish Rabbi Chaga for this reason). Behold, [the eyes of all who see it testify that this is Rabbi Huna who was buried by Rabbi Chaga in the cave of Rabbi Chiya; he is Rabbi Huna in Babylon, of whom Rabbi Chisda was his student, and Rabbi Ami and Rabbi Asi were pressing him, and he spread Torah, as they said in Eretz Yisrael, they arose from the study hall of Rabbi Huna in Babylon, etc.

And I was startled to see in the Jerusalem Talmud, chapter 9 of Kilayim, halacha 4, and in Ketubot, chapter the one who marries, and in Bereishit Rabbah, chapter Noah, section 53, and in Ecclesiastes, chapter all that your hand finds to do, and it is said: Rabbi said, if Rabbi Huna ascends, the head of the Exilarch, therefore I place him above, one time Rabbi Chiya came to him, he said to him, this is Rabbi Huna, his face was darkened. Rabbi said, his coffin has come, etc.

And there in the Jerusalem Talmud, when Rabbi Huna died, Rabbi Gamliel brought him here, they said, when we give him, they say, his descendants are with Rabbi Chiya, etc. Who wants to give him? Rabbi Chanina said, I will bring him, etc. I found three (coffins, as it is said) that Yehuda, the son of your brother, and there is no other Hezekiah, etc.

I heard the voice of Rabbi Chiya say to Yehuda, your son is great for Rabbi Huna to sit for him, etc. And it is explicit there that Rabbi Chiya said to Rabbi that Rabbi Huna's coffin has come, and in the Midrash of Ecclesiastes mentioned above, Rabbi Huna said to us that when they brought him, they placed him with Rabbi Chiya, etc. in length in all the mentioned places, behold, the opposite of the Babylonian Talmud in chapter Mitzvah, all of this was for Rabbi Huna in Babylon.

And after the search, I found that they felt what we questioned in Tosafot in Makkot (25, Ra'ah) in the words and Rabbi Chiya spread Torah, etc., and it is said, and the Tosafot asked that it implies in the Jerusalem Talmud that Rabbi Huna died before Rabbi Chiya, for he said to Rabbi Chiya, his coffin has come (it should be that Rabbi Chiya said to his master, his coffin has come, meaning the coffin of Rabbi Huna, the head of the Exilarch, and in the Shas it was not corrected) and here it implies that Rabbi Chiya died before Rabbi Huna (and it is strange why they did not feel that in the Jerusalem Talmud it implies that Rabbi Chiya died before Rabbi Huna, and the words of the Jerusalem Talmud contradict each other on that page). And I think that there was another Rabbi Huna, and the one who was in the days of Rabbi Chiya is not his student.

However, it is difficult in the Jerusalem Talmud, it says in the matter of this case, Rabbi Huna, the head of the Exilarch, and according to the matter of the Jerusalem Talmud, it would imply that Rabbi Chaga raised it to the coffin of Rabbi Huna so that he would not be sitting among the righteous, and thus it is written in the explanation of our Rabbi Chananel that Rabbi Huna, the head of the Exilarch, etc. And I saw in Yefeh Mar'eh in the mentioned Kilayim, it is a wonder that above it is said that Rabbi Chiya said to him, his coffin has come, then he died in the life of Rabbi Chiya, and perhaps there were two Rabbi Huna, the elder, and from the words of Tosafot in the chapter Mitzvah, it seems that they do not hold that there were two Rabbi Gamliels, and from the words of Tosafot that Rabbi Huna in the days of Rabbi Chiya and Rabbi is not a student of Rabbi, it is simple for the son of the Rabbi, for Rabbi said to Rabbi Chiya, your trouble is in Babylon, and who is Rabbi Huna, and was Rabbi Huna a student of Rabbi during Rabbi's time to trouble him beside him (as mentioned, Rabbi Huna, the head of the Exilarch).

The place of his grave, see Rabbi Yosef bar Chama].

5) Rav Huna was a prominent student of Rav on Shabbat [(Kiddushin 128a)] and at the end of Beitzah [(Mishnah 40a) and Bava Kamma (116a) and in Tosafot Eruvin (7b) and in the section "Bechol Me'arvin" in Rashi, and there (15a) Rav said to him, "This one from the Rabbis is like one who has not explained the matter," and in Ketubot (106a) he asked Rav and Rav said, "You have called me by the written [word], do not call me by the prophetic [word]," and in Chullin chapter 7 (75b) he asked Rav about rhymes, and he said, "Do not be a fool in rhymes," and in Pesachim (3b) it is said, "Ar'eh said Rabbi, and others say it is Ar'eh who said Rav," and in Shavuot (18a) it is said, "Ar'eh said Rava, it must be said Rav]. According to the words of the Tanaim, it is said in the house of Rav that he is Rav Huna, as it is stated in the chapter of the Parah [(and in Shabbat (44a) in Tosafot, this is in the house of Rav Huna)] and in the first chapter of Sanhedrin [(17b)] and in the chapter "How the Festival" [(19a)] in Tosafot it is stated that it is said in the house of Rav in the name of Rav. [And in Bava Kamma (75a) Rava said to Rav Hamnuna, "You have defeated the elders of the house of Rav," meaning you have defeated the elders of the house of Rav who is Rav Huna, and Rashi explained there in the first chapter, as stated in Tosafot.

And see Yevamot (3b) and in Rashi and Tosafot and Bava Batra (143a) that he is Rav Huna where it is not evident that he is Rav Hamnuna (as stated) as stated in Tosafot. And in Zevachim (87a) it is said in the house of Rav, "What is the reason of Rav Chisda?" The Tosafot wrote that although it is said in the house of Rav that he is Rav Huna and Rav Chisda is his student, perhaps also Rav Huna said it and explained his reason, and the Talmud established it in this language, "What is the reason of Rav Chisda?" Alternatively, we find that Rav Huna was accustomed to praise his words as it is said in Gittin, "Chisda is your name and Chisda is your word" (as stated) and in Shabbat "What is the reason?

I do not forget regarding Rav Chisda that he sharpens his teachings]. In Taanit [(23b)] the pious of Babylonia, Rav Huna and Rav Chisda [(and on page 20b)] Rava said to Rifer the son of Pappa, "Let the master tell us what these excellent words are that Rav Huna did." He said, "In my youth I do not remember, but in my old age I remember that every day of rain he would survey the entire town and every ruin that was there he would rebuild and build from his own, if not for his master to build it." And in all of this, every vegetable that remains he would buy so that vegetables would be brought for the Sabbath meal, and when he would open the barn to the grass he would say, "All that is needed should come and eat" [(as stated)], from this it is evident that he was wealthy and the blessing of Rav was fulfilled for him, as it is stated in Megillah [(27b)] that Rav Huna prohibited a certain type of bread [(a type of dough)] and stood before Rav and said to him, "Where is your wine?" He said, "I did not have wine for the Kiddush and I borrowed it from my neighbor." He said, "May it be pleasing that you will be blessed in your vineyard" [(sealed and covered with cloaks)] when he entered [(when he entered the chuppah)] Rava, the son of Rav Huna, a small man [(meaning a small-bodied person)] entered with a table and a chair and a table of money and placed it above until it was sealed in the cloaks, when Rav heard he was upset and said, "Why did you not tell me that I blessed you?" and so to the master [(you too shall be blessed, perhaps it was a time of favor and it was fulfilled also for me).

In Tosafot Bechorot (44a) Rav Huna was a small man as it is stated in the tractate Taanit, in the chapter of the pious, so it is written. It is a mistake that he is not mentioned except in the aforementioned Megillah.] And I do not know if this is Rav Huna the minor because also there his son was Rava or to distinguish him from the known Rav Huna, and it also seems that Rava the minor was from Nehardea [(as stated)] and in the Jerusalem Talmud he is called Rav Huna Rava. [He would light a candle in honor of Shabbat (Shabbat 119a) when the judgment came before him, he would bow and bring ten so that the Shabbat would come with the proper preparations of the Sanhedrin (7b).

The chain of tradition (34b) Rav Huna wrote seventy books of teachings and one of them was invalid because its width was equal to its length, certainly when he would write this, on the contrary, the essence of its commandment and its validity is that its length should be equal to its width as it is stated in Bava Batra (14a), "It is taught that one does not make a Torah scroll longer than its circumference nor its circumference greater than its length," Rav Huna wrote seventy Torah scrolls and they did not permit him except for one, Rav Acha bar Yaakov wrote one and they permitted him, the Rabbis gave him from them and his soul rested.

Thus it is written]. In the first chapter of Berachot [(5b)] Rav Huna had a wine measuring ten dinars, he was surrounded by Rav Yehuda the brother of Rav Salla the pious and the Rabbis said to him, "Examine, master, in the matter," he said to them, "Am I suspected in your eyes?" They said to him, "And is the Holy One blessed be He suspected of doing judgment without judgment?" And they said that the master should not give a fine to the tenant, he said to them, "This is a good thing for all," he said, "After the theft, it was stolen and the taste is good and he accepted upon himself to give it to him and then the wine was good, or it became more expensive and was sold at the price of wine. [And the reason that he had so much wine, I think, is because he was careful with the Kiddush of the day as stated above, as the mother of Rabbi Zechariah and Rabbi Zechariah left much wine because he was careful with the Kiddush of the day as it is stated in the chapter of the sons of the city.

In Berachot (42a) Rav Huna ate thirteen loaves, three at a time in a basket and did not bless, Rav Nachman said, "Until the cup" as stated in Rashi.] And in Chullin [(112a)] he was particular. [The wife of Rav Huna after his death had a judgment before Rav Nachman (as stated)].

7) [Rav Huna and Rav, the halacha follows Rav (as mentioned). Rav Hoshaya and Rav Chisda, the halacha follows Rav Hoshaya, who was his teacher, as noted in Tosafot Berakhot (24b), Bava Metzia (7, and 33a), Kiddushin (50a), Menachot (42a), and see Eruvin (62b), Berakhot (34a). The Asheri in Parashat Mefanin states that the halacha follows Rav Hoshaya because Rav Chisda was a student of Rav Hoshaya. The halacha follows Rav Asi against Rav Huna (as mentioned).

Rav Hoshaya and Rav Nachman, we rule according to Rav Hoshaya in prohibitions and according to Rav Nachman in legal matters, see Ketubot (beginning of page 13, 51a, 68b). And there is a question in the responsa of Chavat Yair, section 94. Rav Hoshaya and Rav Yehuda, the Rosh wrote in Parashat HaGozel Etzim that the halacha follows Rav Hoshaya, who was the teacher of Rav Yehuda, as mentioned in section 10.

And in the book of Keritut Yemos Olam, it is stated that he was a colleague, and so too wrote Rashi in the chapter on Bechol Me'arvin. Rav Hoshaya and Rav Yehuda were students of Rav, thus he was a colleague. The halacha follows Rav Hoshaya against Rabbi Chiya bar Rav (as mentioned).]

(30) [Rabbi Abba, his student (in the name of Shmuel) in Gittin (46b) said to Rabbi Huna, "You have taught us, our Rabbi," and in Chulin (9a) he asked from Rabbi Huna, and in Bava Kamma (102a) he sat before Rabbi Huna, and in Sukkah (13b) and Shabbat (5a, 98a) and Bekhorot (38b) Rabbi Huna said, and we find in Zevachim (36b) that Rabbi Huna posed a question to Rabbi Abba. Abba bar Abimi in his time.

Rabbi Abba bar Zavda, his student. Abba, the father of Shmuel, posed a question to him, and there is a difficulty there. Abba bar Huna (in the name of Shmuel). In the name of his father, a Jerusalemite, in Berakhot Chapter 8.

Abimi from the Garonia in his name. He exchanged the entrance of Rabbi Abin with a dagger. Rabbi Abin and Rabbi Huna sat before Rabbi Yirmiyah. Rabbi Abina, his student.

Rav Ahuya, the elder, asked him. Rabbi Oshaya, see nearby, Oshaya. And Rabbi Acha. Rav Acha bar Yaakov, his student.

Rav Acha bar Huna. Rav Acha bar Pappa before him. Rav Acha bar Yosef, his student. Rabbi Acha bar Chanina, his student.

Rabbi Acha bar Eza before him. His brother Shakya brought him out. Rabbi Ila did not go out against his coffin (as mentioned above). Rabbi Elazar asked from him (in the name of Shmuel).

Rabbi Amei went out against his coffin. Rabbi Amei bar Abba in his name. Rav Asi said. Rabbi Asi went out against his coffin.

He asked from Rav Ashi. We were in the presence of Rabbi Huna, and Rav Ashi posed a question to Rabbi Ashi, as Rabbi Elazar said, "When I was standing before Rabbi Huna, this is Rabbi Ashi the elder, for Rabbi Huna died before Rabbi Yehuda, and Rabba was born when Rabbi Yehuda died, and the last Rabbi Ashi was born when Rabba died." Rabbi Bania in his name, in the name of Rabbi Benjamin bar Levi. Rav Gidal, his student.

Rav Gidal bar Menyumi before him. In the name of Rav Gidal from the Nirsah. Ganiva in his time. Rabbi Daniel bar Katina in his name.

Rabbi Huna bar Katina in his time. And Rav Huna bar Chiya (in the name of Shmuel). Rav Hoshaya asked from Rav Huna the elder in Bekhorot (37b). Rav Hamnuna (in the name of Shmuel) and it appears one is his teacher and one is his student.

Rav Zavda, the father of Rabbi Abba, his student. Rav Zavdi in his name. A pair of those who were in his death (in the name of Shmuel). Mar Zutra in his name.

Rabbi Zeira, his student. Rabbi Zeira in his name and Rabbi Huna in his name (and there is a difficulty). Ze'iri (in the name of Shmuel). Rabbi Zerika in his name.

In the name of his father, Chuna. Rabbi Huna and Rabbi Chizkiyah and Rabbi Pinchas went to visit Rabbi Yosi, Jerusalemite, Gittin Chapter 6, Halacha 7. Rabbi Chiya bar Abin, his student. Rabbi Chiya bar Abba said.

Chiya bar Rav (as mentioned above). Rabbi Chiya bar Ashi (in the name of Shmuel). In the name of Chulpay. Rabbi Chalbo, his student.

And Rabbi Chalkiya bar Tuvia. Rabbi Chama bar Gurya said. Rabbi Chana bar Katina, his student (in the name of Shmuel). Rabbi Chana bar Chanilai.

Rabbi Chana bar Chinana asked from him. Rabbi Chanina bar Pappi did not go out against his coffin (as mentioned above). In the name of Rabbi Chanina bar Yitzchak. Rabbi Chanina said in Shabbat (122a) and Eruvin (79a).

He said to Rabbi Chanan bar Rava. Rabbi Chanan bar Molda in his name. A thief stole a cloak and sold it, and he came to Rabbi Huna in Bava Kamma (116a). Rabbi Chananal (in the name of Shmuel).

Rabbi Chisda, if his student (in the name of Shmuel). Rabbi Yehuda, his student or his friend (and as mentioned above in the Halachic ruling). Rabbi Yehuda, the brother of Rav Sela, the pious one (as mentioned above). He taught the brother of Rabbi Yehuda bar Zavdi (in the name of Shmuel).

Rabbi Yochanan said in Berakhot (24b) and Rabbi Yochanan said in Makkot (20a). Rabbi Yochanan ben Molda, in the name of Rabbi. Rabbi Yonah the butcher asked him. In the name of Yusta bar Shunam.

In the name of Yosi, how great is the chapter of Rabati among the nations and Kohelet Chapter "What was already is," and that matter in Vayikra Rabbah Chapter 27. And in Bereshit Rabbah Chapter 9, Section 65, Chapter 5. Shemot Rabbah Chapter 52, Vayikra Rabbah Chapter 23, in the name of Rabbi Yosef. Rabbi Yosef before him, and in his name in Bereshit Rabbah Chapter 12.

The Rambam wrote that Rabbi Yosef received from Rav Huna and from Rav Yehuda. Rabbi Yanai said. Rabbi Yanai from Cappadocia before him. In the name of Yavetz.

And Rabbi Yitzchak bar Rav Yehuda. Rabbi Yitzchak bar Chanina in his name. Rabbi Yitzchak bar Shmuel bar Marta in his name and he asked him. Rabbi Yitzchak bar Ashian in the name of Rabbi.

Yirmiyah bar Abba (in the name of Shmuel). In the name of Yishmael bar Rabbi Yosi. In the name of Kohen bar Malchiyah in Bereshit Rabbah Chapter 31, Section 31. Rav Kohen the elder, his friend (as mentioned in Yichus and there is a difficulty).

Rabbi Kohen, the brother of Rabbi Yehuda before him. Levi bar Shmuel in his time. Levi bar Bota before Rabbi Huna. In the name of Rabbi Meir in Bereshit Rabbah Chapter 45.

Rabbi Menashe bar Zavid before him. Rabbi Menashiah bar Gada in the name of Rabbi. Marimer, his student. Rav Nachman bar Yaakov was his friend (in the name of Shmuel) and in Bava Kamma (9a) Rabbi Nachman posed a question to Rabbi Huna.

And in Eruvin (77a) in the name of Rabbi Nachman. Niyuli in his name. Rav Sachora in the name of Rabbi. In the name of Mar Ukban.

Rav Anan sent to Rabbi Huna, his friends, and Rabbi Huna was angry with him. In the name of Rav Pidya. And Rabbi Pinchas (as mentioned above, Chizkiyah). In the name of Bar Kappara.

Rav was his teacher (as mentioned above). In the name of Rabba and there is a difficulty (in the name of Shmuel). He said to him, Rav bar Natan. Rabba bar Nachmani received from him and was his student, as is evident at the end of Bava Batra and in the chapter of all the get.

And in the chapter of all that can be mixed (40b) he said, "When I was in the presence of Rabbi Huna, we needed and it was not in his hand when Rabbi Yehuda came." And so wrote the Raavad in his critiques (as mentioned in Yichus with Rabba) said Rabba in the name of Rabbi Nachman in Eruvin (77a) and he asked from Rabbi Huna and from Rabbi Yehuda in Eruvin (17a) and Rabba bar Rav Huna, the Raavad wrote that he received from Rabbi Huna. Rabba bar Abahu.

Rabba bar Chakula. Rabbi Huna said Rabbi said an egg (16b) in Pesachim (3b) in Kiddushin (60b) in Ketubot (68b) and it is difficult to correct, said Rabbi. Rami bar Abba in the name of Rabbi. Rami bar Yechizkel sent to him.

Rami bar Chama in his name and Rabbi Huna in his name. And Rami bar Shmuel. Refrem bar Pappa told his deeds before Rabba (as mentioned above). And Rabbi Shabti in the name of Rabbi Abba.

Shmuel asked from him (as mentioned above). Rabbi Shmuel bar Yitzchak asked from him and in his name. And Rabbi Huna said in his name and there is a difficulty. Rabbi Shmuel bar Shava in the name of Rabbi.

Because of Rabbi Shimon bar Rabbi Yosi. Rabbi Sheshet, his student. Rabbi Huna said Rabbi Sheshet in his name, a correction of a mistake.]