nahman

Rab Nahman b. Isaac said : Should he duly hand them over, in the end he will grow rich ; as it is said, "Whatever any man giveth the priest, it shall be his" (Num. v. 10) — i.e. much wealth shall be his.

R. Huna stated: The dispute relates only [to poles erected] on the edge of a roof: R. Jacob holds that we apply the rule of ‘draw the partition upward’ while the sages hold that we do not apply the rule of ‘draw the partition upward’. But [if they were] in the middle of the roof, all agree that [the sukkah is] invalid. R. Nahman said: there is a dispute if [the poles are] in the middle of the roof.

R. Nahman b. Isaac answered: The word is written defectively

It was stated: The decorations of a Sukkah which are removed four [handbreadths from the skhakh] R. Nahman declares them valid, valid, And R. Hisda and Rabbah son of R. Huna declare them invalid.

R. Hisda and Rabbah son of R. Huna once came to the house of the exilarch, And R. Nahman sheltered them in a Sukkah whose decorations were separated four handbreadths [from the skhakh]. They were silent and they didn't say a word to him. He said to them, ‘Have our rabbis retracted their teaching’? They answered him: We are messengers performing a mitzvah, and [therefore] we are free from the obligation of the Sukkah.

R. Nahman once came to Sura. R. Hisda and Rabbah son of R. Huna came in to him and asked: If he placed them on their sides, what is the law? He said to them: It is invalid, since they are regarded as metal spits.

R. Nahman said: At the sides is the same as at the front, and some say, the same as at its back.

[Where the custom is] to bless, he should bless. Abaye said: This was taught only with regard to after [the Hallel], but before, it is a mitzvah to bless, for Rav Judah said in the name of Rav: For all commandments one blesses before (over) their performance. And from where do we know that the word "over" means before? R. Nahman b. Yitzchak said: As it is written, "Then Ahimaaz ran by the way of the plain and he overran (vayaavor) the Cushite" (II Samuel 18:23). Abaye said from the following: "And he himself passed over (avar) before them" (Genesis 33:3). And if you wish, from the following: "And their king passed on before them (vayaavor), and the Lord at their head" (Micah 2:13).

This was necessary [only in case] it is rebuilt at night, or [on the fifteenth] close to sunset. R. Nahman b. Yitzchak said: R. Yohanan b. Zakkai instituted this in accordance with a principle of R. Judah who holds that from the Torah the whole day is forbidden, since it is written,

Abaye raised another objection against him: Every day they circled the altar once, but on that day they walked round it seven times. Does not this mean, with the aravah? No, with the lulav. But did not R. Nahman state in the name of Rabbah b. Abbuha ... [that they circled] with the aravah? He said to him: He told you with the aravah and I say to you with the lulav. It was stated: R. Elazar stated [that they circled the altar] with the lulav. Rav Shmuel bar Natan said in the name of R. Hanina: with the aravah. And so too said R. Nahman in the name of Rabbah b. Abbuha: with the aravah....

Abaye raised another objection against him: Every day they circled the altar once, but on that day they walked round it seven times. Does not this mean, with the aravah? No, with the lulav. But did not R. Nahman state in the name of Rabbah b. Abbuha ... [that they circled] with the aravah? He said to him: He told you with the aravah and I say to you with the lulav. It was stated: R. Elazar stated [that they circled the altar] with the lulav. Rav Shmuel bar Natan said in the name of R. Hanina: with the aravah. And so too said R. Nahman in the name of Rabbah b. Abbuha: with the aravah....

What is its minimum measure? R. Nahman said: Three fresh twigs with leaves. But R. Sheshet said: Even one leaf and one twig. One leaf and one twig! Could you really think such a thing? Rather say: Even one leaf on one twig.

The mitzvah of the lulav. How so? A tanna recited in front of R. Nahman: They arranged them upon the roof of the portico. He said to him:

What is the blessing? — ‘Blessed [are You, O Lord our God, King of the Universe] who has sanctified us by Your commandments, and commanded us to kindle the light of Hanukkah’. But where did He command us? “Do not turn aside” (Deuteronomy 17:11). R. Nahman b. Yitzchak said: “Ask your father, and he will tell you” (Deuteronomy 32:7)

Which [blessing] does one omit? — The blessing on the time. Say that one omits the blessing of the miracle? The miracle occurred every day. R. Nahman b. Yitzchak taught this explicitly: Rav said: The commandment of the lulav applies to all seven days.

R. Nahman b. Yitzchak said: In this case it is written, “on the day”, in the other, “and on the day”.

But, in any case must not the blessing [of the season] be recited over a cup [of wine]? Shall we then say that this supports the view of R. Nahman, for R. Nahman said [that the blessing of the] season may be recited even in the market-place? For if you will say that the cup [of wine] is essential, has one then a cup [of wine] every day? This might apply to a case where one chanced to have a cup [of wine].

But, in any case must not the blessing [of the season] be recited over a cup [of wine]? Shall we then say that this supports the view of R. Nahman, for R. Nahman said [that the blessing of the] season may be recited even in the market-place? For if you will say that the cup [of wine] is essential, has one then a cup [of wine] every day? This might apply to a case where one chanced to have a cup [of wine].

What is the decision? R. Nahman said: We say [the blessing of the] season on the Eighth Day of the Festival But R. Shesheth said: We do not say [the blessing of the] season on the Eighth Day of the Festival. And the law is that we say [the blessing of the] season on the Eighth Day of the Festival.

It has been taught in agreement with R. Nahman, The Eighth Day

Gemara: It was stated: Rav Judah and R. Ina: One of them taught Shoevah and the other taught Hashuvah Mar Zutra said: He who teaches, Shoevah is not in error, and he who teaches Hashuvah is not in error. He who teaches Shoevah is not in error, since it is written, “And you shall draw water in joy” (Isaiah 12:3) and he who teaches Hashuvah is not in error, since R. Nahman stated: It is an important mitzvah, dating from the very creation.

R. Nahman b. R. Hisda expounded: The law is not according to Rav who said, [First the blessing over] the Sukkah and then [that of] the season, rather first [is the blessing of] the season and then [that of] the Sukkah. R. Shesheth the son of R. Idi said: First [the blessing of] the Sukkah and then [that of] the season. And the halakhah is that the blessing of the Sukkah is first and then that of the season.

R. Nahman b. Yitzchak derived the same lesson from here: “And the one nation shall be stronger than the other nation” (Genesis 25:23).

R. Joseph said: It can be proved from here: “And these days of Purim shall not fail from among the Jews” (Esther 9:28). R. Nahman b. Isaac said:From here: “Nor the memorial of them cease from their descendants” (Esther 9:28).

R. Nahman replied. Whose view is this? That of R. Yitzchak, who said that lashes are never inflicted on those who are obligated for karet, as it has been taught: R. Yitzchak says: Those who are obligated for karet are included in the general statement.Why then is karet specially mentioned in the case of [one who has relations with] his sister? To show that she is punished with karet and not with lashes.

R.Papa said: “And the king’s pitgam shall be published” (Esther 1:20); R. Nahman b. Isaac said: “And all the wives shall give yekar to their husbands” (Esther 1:20).

Nahman b. Isaac began his discourse on this section with the following text: “A Song of Ascents: If it had not been for the Lord who was for us let Israel now say, If it had not been the Lord who was for us when a man rose up against us” (Psalms 124:1-2) — “a man” and not a king.

R. Nahman son of R. Hisda gave the following exposition. What is the meaning of the verse, "Thus says the Lord to his anointed to Cyrus, whose right hand I have held" (Isaiah 45:1). Now was Cyrus the Messiah? Rather what it means is this: The Holy One, blessed be He, said to the Messiah: I have a complaint on your behalf against Cyrus. I said, He shall build my house and gather my exiles, and he said, "Whosoever there is among you of all his people, let him go up" (Ezra 1:3).

He is called “Judean [Yehudi]” which implies that he came from [the tribe of] Judah, and he is called “a Benjamite”, which implies that he came from Benjamin. Nahman said: He was crowned with good names.

R. Nahman said: The reading of the Megillah is equivalent to Hallel. Rava said: There is a good reason in that case [of the Exodus from Egypt] because it says [in the Hallel], “Praise you O servants of the Lord,” and not servants of Pharaoh. But can we say in this case, “Praise you, servants of the Lord” and not servants of Ahashverosh? We are still servants of Ahashverosh.

Whether for Rava or for R. Nahman, there is a difficulty in what has been taught [above], that “after they had entered the land, other countries were not counted as proper for saying the Hallel [for miracles done in them]!” When the people went into exile, the other countries became proper as at first.

“Miriam”, as it is written, “And Miriam the prophetess the sister of Aaron” (Exodus 15:20). Was she only the sister of Aaron and not the sister of Moses? R. Nahman said in the name of Rav: For she prophesied when she was the sister of Aaron [only] and said, My mother is destined to bear a son who will save Israel. When he was born the whole house was filled with light, and her father arose and kissed her on the head, saying, My daughter, your prophecy has been fulfilled.

“And the soul of your lord shall be bound up in the bundle of life” (I Samuel 25:33 29). When she left him she said to him. “And when the Lord shall have done well by my lord . . . then remember your handmaid” (25:33 31). R. Nahman said:

as it says, “Then he said, What is the marker I see there? And the men of the city told him, It is the grave of the man of God who came from Judah, and proclaimed these things that you done against the altar in Beth-el” (II Kings 23:17). Now what connection is there between Josiah and the altar in Bethel? It teaches that Josiah reigned over them. R. Nahman said: We learn it from here: “Also, O Judah, there is a harvest appointed for you, when I would restore the captivity of my people” (Hosea 6:11).

R. Nahman said:

Nahman said: Malachi is the same as Mordecai. Why was he called Malachi? Because he was next to the king. They objected: ‘Baruch the son of Neriah and Serayah the son of Mahseyah and Daniel and Mordecai, Bilshan, Haggai, Zechariah and Malachi all prophesied in the second year of Darius! This is a refutation.

It has been taught: R. Joshua b. Korha said: Malachi is Ezra, and the Sages say that Malachi was his proper name. R. Nahman said:Nahman said: It is reasonable to accept the view that Malachi was the same as Ezra. For it is written in the prophecy of Malachi, “Judah has dealt treacherously and an abomination is committed in Israel and in Jerusalem, for Judah has profaned the holiness of the Lord which he loves and has married the daughter of a strange God” (Malachi 2:11).

It has been taught: R. Joshua b. Korha said: Malachi is Ezra, and the Sages say that Malachi was his proper name. R. Nahman said:Nahman said: It is reasonable to accept the view that Malachi was the same as Ezra. For it is written in the prophecy of Malachi, “Judah has dealt treacherously and an abomination is committed in Israel and in Jerusalem, for Judah has profaned the holiness of the Lord which he loves and has married the daughter of a strange God” (Malachi 2:11).

Our Rabbis taught: Rahab inspired lust by her name; Yael by her voice; Abigail by her memory; Michal daughter of Saul by her appearance. R. Isaac said: Whoever says, “Rahab, Rahab” will at once have a seminal emission. R. Nahman said to him: I say Rahab, Rahab, and nothing happens to me! He replied: I was speaking of one who knows her and was intimate with her.

Rami b. Abba said: In all they were two hundred and eight, as it says, “And the multitude [verov] of his sons.” But verov in gematria is two hundred and fourteen? R. Nahman b. Isaac said: The word is written defectively.

“Let the name of the Lord be blessed” (Psalms 113:2). R. Nahman b. Isaac — or you may also say, R. Aha b Jacob — said, It is from here: “From this time forth and forever” (Psalms 113:2).

Hama b. Guria said in the name of Rav: The Megillah is called “book” and it is also called “letter.” It is called “book” to show that if it is stitched with threads of flax, it is invalid; and it is called “letter” to show that if it is stitched with three threads of sinew, it is valid. R. Nahman said: This is only on condition that they are evenly spaced.

How do we know that this “passing” means “before”? R. Nahman b. Isaac said: Scripture says, “Then Ahimaaz ran by way of the plain and overran [wa-ya’avor] the Cushite” (II Samuel 18:23). Abaye said: We prove it from here: “And he himself passed over before them” (Genesis 33:3). Or, if you want, I can say: “And their king passed on before them and the Lord at the head of them” (Micah 2:13).

Nahman said: All mocking is forbidden except mocking idolatry, which is permitted, as it is written, “Bel is bowed, Nebo is cowering” and the text goes on, “They cowered, they bowed as well, they could not rescue the burden” (Isaiah 46:1-2). Jannai learns from here: The inhabitants of Samaria fear for the calf of Bet Aven, Indeed, its people and priestlings, whose joy it once was. Mourn over it for the glory that is departed from it” (Hosea 10:5). Do not read “for the glory” [kevodo], but “for the burden”.

A tanna recited in the presence of R. Nahman: One who has just said prayers should go a distance of four cubits and urinate, and one who has urinated should go a distance of four cubits and pray.

There was a certain man who used to repeat halakhot, Sifra and Sifre and Tosefta, and when he died they came and said to R. Nahman: Let the master eulogize him. He said: How are we to eulogize him: Alas! A bag full of books has been lost!

Nahman b. Yitzchak said: If one goes in without any intention of using it as a short cut, he may afterwards use it as a short cut. And R. Helbo said in the name of R. Huna: If one enters a synagogue to pray, he may afterwards use it as a short cut, as it says, “But when, the people of the land shall come before the Lord at the appointed times, he that enters by way of the north gate to worship shall go out by way of the south gate” (Ezekiel 46:9).

If it falls on Shabbat itself: R. Huna said: All agree that Parshat Zakhor is not read on the Shabbat before. But R. Nahman said: There is still a dispute. It was also stated: R. Hiyya b. Abba said in the name of R. Abba, who had it from Rav:... If Purim falls on Sabbath, Zakor is read on the Shabbat.