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Hova- Importance of a name
The story
אמר רב הונא המקיף את הקטן הרי הוא חייב א"ל רב אדא בר אהבה לרב הונא ודידך מאן מגלח להון אמר ליה חובה תקברינון חובה לבניה כולהו שני דרב אדא בר אהבה לא אקיים ליה זרעא לרב הונא

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.

אמר רב יהודה אמר רב עשינו עצמנו בבבל כארץ ישראל לבהמה דקה א"ל רב אדא בר אהבה לרב הונא דידך מאי א"ל דידן קא מינטרא להו חובה א"ל חובה תקברינהו לבנה כולה שניה דרב אדא בר אהבה לא אקיים זרעא לרב הונא מחובה איכא דאמרי אמר רב הונא אמר רב עשינו עצמנו בבבל כארץ ישראל לבהמה דקה מכי אתא רב לבבל רב ושמואל ורב אסי איקלעו לבי שבוע הבן ואמרי לה לבי ישוע הבן רב לא עייל קמיה דשמואל

§ 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;

What do you notice about each story? What stands out? Any similarities? Differences?
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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?
Context- Zoom out
In Tractate Nazir, the sages are discussing the laws surrounding the Nazarites. A Nazarite is an Israelite who was consecrated to the service of G-d and takes vows to abstain from alcohol, allow the hair to grow, and avoid defilement by contact with dead bodies. The section directly before the story with Hova discusses the laws surrounding getting hair cut as they relate to men. The sages are debating about the idea of פְּאַ֖ת רֹאשְׁכֶ֑ם, lit. rounding of the head. As we learn, Jewish law forbids a man from rounding, or removing the hair around, his head and from shaving his beard . These prohibitions do not apply to women, since they do not have beards, nor do they apply to children. Nevertheless, Rav Huna teaches that an adult who cuts a child’s hair in the forbidden manner will be held liable. After this teaching, we are then given the story of Hova and the punishment that results.
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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.
(כז) לֹ֣א תַקִּ֔פוּ פְּאַ֖ת רֹאשְׁכֶ֑ם וְלֹ֣א תַשְׁחִ֔ית אֵ֖ת פְּאַ֥ת זְקָנֶֽךָ׃
(27) You shall not round off the side-growth on your head, or destroy the side-growth of your beard.
Reflect: Think about the context, why might Hova's story be mentioned? (a fable, moral, etc.)
What's in a name?
חבי, חָבָא, חָבָה (b. h.) to cover, hide. —...
Nif. - נֶחְבָּא to be hidden. Sabb. 60ᵃ היו נֶחְבָּאִין וכ׳ they hid in a cave.
חֲבֵי, חֲבָא ch. same. Bekh. 43ᵇ, v. infra.
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).
חוֹבָא, חוֹבָה ch. = h. חוֹב I (h. text נָשִׁים!). —2) sin, guilt. Targ. Gen. XX, 9 (O. ed. Amst. חוֹבָאָה); a. fr.—Y. Ḥag. II, 77ᵈ bot. דין עבד חדא ח׳ this one comitted one sin and died in it; Y. Snh. VI, 23ᶜ חד חובה. Ib. ומה ח׳ וכ׳ and what was the sin he committed?—Pl. חוֹבִין, חוֹבַיָּא, חוֹבֵי.
חוֹבָה f. (חוּב) obligation, duty; (sub. קרבן) obligatory sacrifice, opp. נְדָבָה. Naz. II, 8 הרי אני נזיר ח׳ I am a Nazir by obligation (because the condition of my vow was fulfilled), opp. נזיר נדבה a voluntary nazarite without a conditional vow.
—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.]
How does the meaning of Hova's name impact how we read the story? Can we rewrite the curse?
What is the story trying to tell us?