Our Gemara on Amud Beis records a halakhic question that a number of Rabbis were unable to resolve. They then sent the message to Rabbi Chiya bar Abba, who also was not able to come to a clear answer. His response to them was:

נִתְיַישֵּׁב בַּדָּבָר.

We will consider the matter and then respond.

The root of this Hebrew word is to sit or settle. Rav Chiya bar Abba said, “First, let us enter into a calm contemplative state, and then let us see what answers will emerge.” When a person is in a calmer state, the brain functions can be devoted to logic, planning, and implications, located in the frontal lobes, which are distinctively human features. If a person is under stress, the more primitive parts of the brain, such as the amygdala, become engaged and drain processing power in exchange for safety and instinct.

It is fascinating to sometimes see a particular phrase favored by one sage. In this case, we see this phrase one more time in Shas, and it is also attributed to Rabbi Chiya bar Abba (Bava Kama 20b). We can surmise there to be several reasons why this sage would use this phrase more than others. In Yerushalmi Chaggigah (1:8), he is lauded by Rav Dostai the Elder:

הֲרֵי שִׁילַּחְנוּ אֲלֵיכֶם אָדָם גָּדוֹל. וּמַה הוּא גְדוּלָּתוֹ. שֶׁאֵינוֹ בוּשׁ לוֹמַר. לֹא שָׁמַעְתִּי

Behold, we are sending you a great personality. What is his greatness? He will not be ashamed to say, "I did not learn this."

The ability to recognize what he knows and what he does not know is directly related to the quality of patience and careful consideration in the face of a complex and confusing question.

He also was known to say (Sanhedrin 7b):

ר' חייא בר אבא א"ר יונתן מהכא (משלי ז, ד) אמור לחכמה אחותי את אם ברור לך הדבר כאחותך שהיא אסורה לך אומרהו ואם לאו אל תאמרהו

Rabbi Ḥiyya bar Abba says that Rabbi Yonatan says this principle may be derived from here: "Say to wisdom: You are my sister" (Proverbs 7:4). If the matter is as clear to you as the fact that your sister is forbidden to you, state it, and if not, do not state it.

One final biographical note to consider is that Rav Chiya bar Abba traveled several times from Israel to Babylonia, and back. (See Rav Aharon Hyman's Toldos Tanaim Vamoraim.) The vicissitudes of travel could have the effect of disrupting deeper analytic thought. Therefore, he was extra careful to patiently consider a matter before issuing a ruling.

The various biographical data we have allow us to consider that the behaviors and chosen words of this Sage are connected to a larger set of values, personality traits, and life circumstances. He had personal challenges that could disrupt concentration and focus, and therefore his credo became concentration, patience, and focus.

Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation

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