One among these girl is among the individual that later on (immediately after she is widowed?

Rabbah responded which he have a love out of special faith that have their wife, however using this type of Rav Papa (BT Ketubbot 85a)

) married Rabbah. This conclusion can be inferred from another tradition. In BT Bava Batra 12b we are told that when still a child, sitting on her father’s lap, she met his two pupils, Rami bar Hamma and Rabbah. In answer to her father’s question as to which one she preferred to marry, she answered, “Both,” to which Rabbah replied: “And me last.” Although the story does not continue to state that this is indeed what happened, we may assume that it was composed because of the well-known fact that Rav Hisda’s daughter had been married to both of Rav Hisda’s prized students.

As a unique character, Bat Rav Hisda is presented only as Rabbah’s wife. Twice we are informed that Rabbah had great trust in her and made legal and juristic decisions based on her judgment. The expression used to convey this trust is unique and untranslatable (??? ??? ?????). It appears only twelve times in the entire Talmud, suggesting that such informal and complete trust is quite remarkable. A demonstration of how influential Bat Rav Hisda was on her husband’s legal decisions is the following case: A woman comes to court in order to swear an oath. At this point Bat Rav Hisda warned her husband that this woman was known as a liar.

In the white with the information, Rabbah chooses to extract an oath out of their adversary in the judge in place of away from the woman. A little while after, as he gets equivalent everyday recommendations regarding a well-recognized rabbi (Rav Papa), the guy will not act inside it. The latest rabbi is actually deeply damage at this mistrust and you can reminds Rabbah regarding his some other impulse when he is actually furthermore warned of the their girlfriend.

As Rabbah’s wife, Bat Rav Hisda is mentioned in six more traditions. She intimately informs her husband how a woman feels when she loses her virginity (BT Ketubbot 39b). She acts as a jealous wife when she suspects another woman (e.g., Homa-see above) of attempting to seduce her husband (BT Ketubbot 65a). On two halakhic matters, she informs her husband of her father’s conduct on the question of the meat of a first-born (BT Hullin 44b) and is allowed by him to process meat as a sign of his trust (BT Hagigah 5a). And she is described as becoming physically sick in her husband’s absence (BT Shabbat 129a).

Hiyya above). This would suggest that in the world of the rabbis such intimacy was the exception rather than the rule.

On Jerusalem Talmud one finds out two recommendations in order to a lady slave away from Rabbi (i.age., Rabbi Judah ha-Nasi, editor of your Mishnah). The first is an amusing tale, where in actuality the maidservant bests a do-feel rapist by the undermining his presumptions regarding the halakhic similarity between submissives and you will giants (JT Berakhot step 3:4, 6c). Other episode means that Rabbi’s maidservant talked a good, steeped Hebrew, since the did every members of Rabbi’s domestic. Hence, she managed to show Rabbi’s students tough biblical words, whoever definition eluded him or her (JT Megillah dos:dos, 73a plus in JT Shevi’it nine:1, 38c). It is not visible from these reports the same maidservant is intended in both cases.

It would appear that this type of tales was in fact informed about Babylonian Talmud because rabbis observed in wonder the unique relationships from believe and you may closeness one resided within few (compare the scenario regarding Rabbi

It will hunt, however, one to your rabbis of your Babylonian Talmud, that it maidservant discharged the latest creative imagination. This woman is mentioned at the very least eight times, more often than not into the obvious Babylonian inventions. Such as for instance, one to heritage relates just how Rabbi’s maidservant immediately following declared a ban of excommunication towards the a person exactly who she noticed beating their son. The new rabbis properly observed which ban (BT Mo’ed Katan 17a). So it tale renders Rabbi’s maidservant toward sort of rabbinic authority. However it is obviously a great reworking of a narrative found in the Jerusalem Talmud on the an anonymous maidservant just who declared such a beneficial ban toward an instructor beating a pupil. There is no signal this exclude is actually actually noticed (JT Mo’ed Katan 3:step 1, 81d).

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