Rabbah replied which he features a love off unique faith which have their spouse, although not with this particular 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.
When you look at the white of the advice, Rabbah decides to pull an oath of this lady enemy when you look at the courtroom rather than out of this lady. Sometime later on, as he gets similar everyday pointers out-of a properly-understood rabbi (Rav Papa), the guy doesn’t act in it. The newest rabbi was seriously damage at that mistrust and you can reminds Rabbah from his various other impulse as he is actually similarly warned by their spouse.
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 you to definitely finds several references so you’re able to a lady servant out of Rabbi (i click to read.elizabeth., Rabbi Judah ha-Nasi, editor of the Mishnah). The very first is an amusing facts, where maidservant bests a do-end up being rapist of the undermining his assumptions regarding halakhic similarity anywhere between slaves and you will giants (JT Berakhot 3:4, 6c). Several other event suggests that Rabbi’s maidservant spoke an effective, rich Hebrew, since the did most of the people in Rabbi’s domestic. Therefore, she was able to reveal to Rabbi’s children hard biblical terms, whose meaning eluded them (JT Megillah 2:dos, 73a plus JT Shevi’it 9:step 1, 38c). This isn’t noticeable from these reports that the exact same maidservant is intended in the two cases.
It would appear that these reports was told on the Babylonian Talmud just like the rabbis seen in awe the unique relationships out of believe and closeness that lived amongst the pair (contrast the situation regarding Rabbi
It can hunt, however, you to towards rabbis of one’s Babylonian Talmud, it maidservant fired this new imagination. This woman is stated at the least seven minutes, in most cases when you look at the clear Babylonian inventions. Instance, one community applies how Rabbi’s maidservant once stated a bar out of excommunication into a guy whom she seen conquering their guy. The fresh rabbis properly noticed which prohibit (BT Mo’ed Katan 17a). This tale produces Rabbi’s maidservant into the a sort of rabbinic authority. Yet it is certainly a good reworking away from a story used in the latest Jerusalem Talmud regarding the an anonymous maidservant exactly who stated particularly a ban toward a teacher conquering a pupil. There’s absolutely no signal this particular prohibit are actually noticed (JT Mo’ed Katan 3:step one, 81d).