With regard to the same issue, Rav Huna said: An adult who rounds the head of a minor boy is liable to receive lashes, despite the fact that the child himself is not obligated to observe mitzvot. Rav Adda bar Ahava, who disputed this ruling, said to Rav Huna: And with regard to your sons, who shaves them and rounds the corners of their heads? After all, you maintain that an adult may not round the head of a minor.
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Rav Huna said to him: Ḥova my wife does it, as she is not prohibited from rounding their heads. Rav Adda bar Ahava exclaimed in anger: Ḥova should bury her sons if she acts in this manner. The Gemara reports: During the years that Rav Adda bar Ahava was alive, Rav Huna’s children did not survive. His children died due to the curse pronounced by Rav Adda.
§ Rav Yehuda says that Rav says: We in Babylonia have rendered ourselves like the residents of Eretz Yisrael with regard to the prohibition of the Sages against raising small domesticated animals. Rav Adda bar Ahava said to Rav Huna: What of your sheep and goats? How can you raise these animals in Babylonia? Rav Huna said to him: Ḥova, my wife, watches the animals to ensure that they do not graze on land belonging to others.
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Rav Adda bar Ahava cursed Rav Huna and said to him: May Ḥova bury her son! In all the years of Rav Adda bar Ahava, no children of Rav Huna from Ḥova survived, due to this curse.
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There are those who say a different version of the above statement: Rav Huna says that Rav says: We in Babylonia rendered ourselves like those of Eretz Yisrael with regard to raising small domesticated animals, from the time when Rav came to Babylonia. § Rav and Shmuel and Rav Asi once happened to be present at a house where a celebration was being held marking the passage of a week of a newborn son, i.e., a circumcision. And some say it was a house where a celebration was being held marking the redemption of a firstborn son. Rav would not enter before Shmuel, for reasons the Gemara will explain;
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What does it make you think about (ie connections to other texts)?
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What questions do you still have?

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In Tractate Bava Komma, the sages are focusing on the laws of agriculture, specifically focusing on flocks and grazing. Prior to Hova’s story Rav Huna and Rav Ada bar Ahuva are again discussing halacha, but this time it is regarding agriculture and domesticated animals. In this case, they are looking at the prohibition against raising certain animals and the prohibition of allowing animals to graze in the others’ fields. Rav Ada bar Ahuva asks Rav Huna, if he raises such animals and where he allows them to graze. Rav Huna replies that Hova, his wife, is the one who is raising and watching the animals. Again, Rav Ada bar Ahuva seemingly curses Hova and her children.
Nif. - נֶחְבָּא to be hidden. Sabb. 60ᵃ היו נֶחְבָּאִין וכ׳ they hid in a cave.
Ithpa. - אִתְחַבֵּא,
Ithpe. - אִיחְבֵּי to hide one’s self; to be hidden, covered. Targ. Lam. I, 3. Targ. Y. Gen. VII, 19, sq. (ed. pr. = O. אתחפ׳).—Bekh. 43ᵇ דחַבְיָא מִיחְבֵּי (Rashi, ed. מִחְ׳) when the head is hidden (between the shoulders). B. Kam. 60ᵇ מִחְבֵּי חַבּוּיֵי וכ׳ he hides himself and walks (by the way-sides).
—Pl. חוֹבוֹת. Succ. 56ᵃ, v. רֶגֶל; a. e.—2) condemnation, doom.—Pl. as ab. Midr. Till. to Ps IV, 8 פותחין בח׳ begin with predictions of doom, opp. נחמות. [חוֹבָה Ch., v. חוֹבָא.]
What is the story trying to tell us?