1. Hebrew Bible, Genesis, 15.3-15.5, 34.1-34.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rav nahman bar yizhak Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 165, 183| 15.3. "וַיֹּאמֶר אַבְרָם הֵן לִי לֹא נָתַתָּה זָרַע וְהִנֵּה בֶן־בֵּיתִי יוֹרֵשׁ אֹתִי׃", 15.4. "וְהִנֵּה דְבַר־יְהוָה אֵלָיו לֵאמֹר לֹא יִירָשְׁךָ זֶה כִּי־אִם אֲשֶׁר יֵצֵא מִמֵּעֶיךָ הוּא יִירָשֶׁךָ׃", 15.5. "וַיּוֹצֵא אֹתוֹ הַחוּצָה וַיֹּאמֶר הַבֶּט־נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם־תּוּכַל לִסְפֹּר אֹתָם וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ׃", 34.1. "וְאִתָּנוּ תֵּשֵׁבוּ וְהָאָרֶץ תִּהְיֶה לִפְנֵיכֶם שְׁבוּ וּסְחָרוּהָ וְהֵאָחֲזוּ בָּהּ׃", 34.1. "וַתֵּצֵא דִינָה בַּת־לֵאָה אֲשֶׁר יָלְדָה לְיַעֲקֹב לִרְאוֹת בִּבְנוֹת הָאָרֶץ׃", 34.2. "וַיָּבֹא חֲמוֹר וּשְׁכֶם בְּנוֹ אֶל־שַׁעַר עִירָם וַיְדַבְּרוּ אֶל־אַנְשֵׁי עִירָם לֵאמֹר׃", 34.2. "וַיַּרְא אֹתָהּ שְׁכֶם בֶּן־חֲמוֹר הַחִוִּי נְשִׂיא הָאָרֶץ וַיִּקַּח אֹתָהּ וַיִּשְׁכַּב אֹתָהּ וַיְעַנֶּהָ׃", 34.3. "וַיֹּאמֶר יַעֲקֹב אֶל־שִׁמְעוֹן וְאֶל־לֵוִי עֲכַרְתֶּם אֹתִי לְהַבְאִישֵׁנִי בְּיֹשֵׁב הָאָרֶץ בַּכְּנַעֲנִי וּבַפְּרִזִּי וַאֲנִי מְתֵי מִסְפָּר וְנֶאֶסְפוּ עָלַי וְהִכּוּנִי וְנִשְׁמַדְתִּי אֲנִי וּבֵיתִי׃", 34.3. "וַתִּדְבַּק נַפְשׁוֹ בְּדִינָה בַּת־יַעֲקֹב וַיֶּאֱהַב אֶת־הַנַּעֲרָ וַיְדַבֵּר עַל־לֵב הַנַּעֲרָ׃", 34.4. "וַיֹּאמֶר שְׁכֶם אֶל־חֲמוֹר אָבִיו לֵאמֹר קַח־לִי אֶת־הַיַּלְדָּה הַזֹּאת לְאִשָּׁה׃", 34.5. "וְיַעֲקֹב שָׁמַע כִּי טִמֵּא אֶת־דִּינָה בִתּוֹ וּבָנָיו הָיוּ אֶת־מִקְנֵהוּ בַּשָּׂדֶה וְהֶחֱרִשׁ יַעֲקֹב עַד־בֹּאָם׃", 34.6. "וַיֵּצֵא חֲמוֹר אֲבִי־שְׁכֶם אֶל־יַעֲקֹב לְדַבֵּר אִתּוֹ׃", 34.7. "וּבְנֵי יַעֲקֹב בָּאוּ מִן־הַשָּׂדֶה כְּשָׁמְעָם וַיִּתְעַצְּבוּ הָאֲנָשִׁים וַיִּחַר לָהֶם מְאֹד כִּי־נְבָלָה עָשָׂה בְיִשְׂרָאֵל לִשְׁכַּב אֶת־בַּת־יַעֲקֹב וְכֵן לֹא יֵעָשֶׂה׃", 34.8. "וַיְדַבֵּר חֲמוֹר אִתָּם לֵאמֹר שְׁכֶם בְּנִי חָשְׁקָה נַפְשׁוֹ בְּבִתְּכֶם תְּנוּ נָא אֹתָהּ לוֹ לְאִשָּׁה׃", 34.9. "וְהִתְחַתְּנוּ אֹתָנוּ בְּנֹתֵיכֶם תִּתְּנוּ־לָנוּ וְאֶת־בְּנֹתֵינוּ תִּקְחוּ לָכֶם׃", 34.11. "וַיֹּאמֶר שְׁכֶם אֶל־אָבִיה וְאֶל־אַחֶיהָ אֶמְצָא־חֵן בְּעֵינֵיכֶם וַאֲשֶׁר תֹּאמְרוּ אֵלַי אֶתֵּן׃", 34.12. "הַרְבּוּ עָלַי מְאֹד מֹהַר וּמַתָּן וְאֶתְּנָה כַּאֲשֶׁר תֹּאמְרוּ אֵלָי וּתְנוּ־לִי אֶת־הַנַּעֲרָ לְאִשָּׁה׃", 34.13. "וַיַּעֲנוּ בְנֵי־יַעֲקֹב אֶת־שְׁכֶם וְאֶת־חֲמוֹר אָבִיו בְּמִרְמָה וַיְדַבֵּרוּ אֲשֶׁר טִמֵּא אֵת דִּינָה אֲחֹתָם׃", 34.14. "וַיֹּאמְרוּ אֲלֵיהֶם לֹא נוּכַל לַעֲשׂוֹת הַדָּבָר הַזֶּה לָתֵת אֶת־אֲחֹתֵנוּ לְאִישׁ אֲשֶׁר־לוֹ עָרְלָה כִּי־חֶרְפָּה הִוא לָנוּ׃", 34.15. "אַךְ־בְּזֹאת נֵאוֹת לָכֶם אִם תִּהְיוּ כָמֹנוּ לְהִמֹּל לָכֶם כָּל־זָכָר׃", 34.16. "וְנָתַנּוּ אֶת־בְּנֹתֵינוּ לָכֶם וְאֶת־בְּנֹתֵיכֶם נִקַּח־לָנוּ וְיָשַׁבְנוּ אִתְּכֶם וְהָיִינוּ לְעַם אֶחָד׃", 34.17. "וְאִם־לֹא תִשְׁמְעוּ אֵלֵינוּ לְהִמּוֹל וְלָקַחְנוּ אֶת־בִּתֵּנוּ וְהָלָכְנוּ׃", 34.18. "וַיִּיטְבוּ דִבְרֵיהֶם בְּעֵינֵי חֲמוֹר וּבְעֵינֵי שְׁכֶם בֶּן־חֲמוֹר׃", 34.19. "וְלֹא־אֵחַר הַנַּעַר לַעֲשׂוֹת הַדָּבָר כִּי חָפֵץ בְּבַת־יַעֲקֹב וְהוּא נִכְבָּד מִכֹּל בֵּית אָבִיו׃", 34.21. "הָאֲנָשִׁים הָאֵלֶּה שְׁלֵמִים הֵם אִתָּנוּ וְיֵשְׁבוּ בָאָרֶץ וְיִסְחֲרוּ אֹתָהּ וְהָאָרֶץ הִנֵּה רַחֲבַת־יָדַיִם לִפְנֵיהֶם אֶת־בְּנֹתָם נִקַּח־לָנוּ לְנָשִׁים וְאֶת־בְּנֹתֵינוּ נִתֵּן לָהֶם׃", 34.22. "אַךְ־בְּזֹאת יֵאֹתוּ לָנוּ הָאֲנָשִׁים לָשֶׁבֶת אִתָּנוּ לִהְיוֹת לְעַם אֶחָד בְּהִמּוֹל לָנוּ כָּל־זָכָר כַּאֲשֶׁר הֵם נִמֹּלִים׃", 34.23. "מִקְנֵהֶם וְקִנְיָנָם וְכָל־בְּהֶמְתָּם הֲלוֹא לָנוּ הֵם אַךְ נֵאוֹתָה לָהֶם וְיֵשְׁבוּ אִתָּנוּ׃", 34.24. "וַיִּשְׁמְעוּ אֶל־חֲמוֹר וְאֶל־שְׁכֶם בְּנוֹ כָּל־יֹצְאֵי שַׁעַר עִירוֹ וַיִּמֹּלוּ כָּל־זָכָר כָּל־יֹצְאֵי שַׁעַר עִירוֹ׃", | 15.3. "And Abram said: ‘Behold, to me Thou hast given no seed, and, lo, one born in my house is to be mine heir.’", 15.4. "And, behold, the word of the LORD came unto him, saying: ‘This man shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.’", 15.5. "And He brought him forth abroad, and said: ‘Look now toward heaven, and count the stars, if thou be able to count them’; and He said unto him: ‘So shall thy seed be.’", 34.1. "And Dinah the daughter of Leah, whom she had borne unto Jacob, went out to see the daughters of the land.", 34.2. "And Shechem the son of Hamor the Hivite, the prince of the land, saw her; and he took her, and lay with her, and humbled her.", 34.3. "And his soul did cleave unto Dinah the daughter of Jacob, and he loved the damsel, and spoke comfortingly unto the damsel.", 34.4. "And Shechem spoke unto his father Hamor, saying: ‘Get me this damsel to wife.’", 34.5. "Now Jacob heard that he had defiled Dinah his daughter; and his sons were with his cattle in the field; and Jacob held his peace until they came.", 34.6. "And Hamor the father of Shechem went out unto Jacob to speak with him.", 34.7. "And the sons of Jacob came in from the field when they heard it; and the men were grieved, and they were very wroth, because he had wrought a vile deed in Israel in lying with Jacob’s daughter; which thing ought not to be done.", 34.8. "And Hamor spoke with them, saying ‘The soul of my son Shechem longeth for your daughter. I pray you give her unto him to wife.", 34.9. "And make ye marriages with us; give your daughters unto us, and take our daughters unto you.", 34.10. "And ye shall dwell with us; and the land shall be before you; dwell and trade ye therein, and get you possessions therein.’", 34.11. "And Shechem said unto her father and unto her brethren: ‘Let me find favour in your eyes, and what ye shall say unto me I will give.", 34.12. "Ask me never so much dowry and gift, and I will give according as ye shall say unto me; but give me the damsel to wife.’", 34.13. "And the sons of Jacob answered Shechem and Hamor his father with guile, and spoke, because he had defiled Dinah their sister,", 34.14. "and said unto them: ‘We cannot do this thing, to give our sister to one that is uncircumcised; for that were a reproach unto us.", 34.15. "Only on this condition will we consent unto you: if ye will be as we are, that every male of you be circumcised;", 34.16. "then will we give our daughters unto you, and we will take your daughters to us, and we will dwell with you, and we will become one people.", 34.17. "But if ye will not hearken unto us, to be circumcised; then will we take our daughter, and we will be gone.’", 34.18. "And their words pleased Hamor, and Shechem Hamor’s son.", 34.19. "And the young man deferred not to do the thing, because he had delight in Jacob’s daughter. And he was honoured above all the house of his father.", 34.20. "And Hamor and Shechem his son came unto the gate of their city, and spoke with the men of their city, saying:", 34.21. "’These men are peaceable with us; therefore let them dwell in the land, and trade therein; for, behold, the land is large enough for them; let us take their daughters to us for wives, and let us give them our daughters.", 34.22. "Only on this condition will the men consent unto us to dwell with us, to become one people, if every male among us be circumcised, as they are circumcised.", 34.23. "Shall not their cattle and their substance and all their beasts be ours? only let us consent unto them, and they will dwell with us.’", 34.24. "And unto Hamor and unto Shechem his son hearkened all that went out of the gate of his city; and every male was circumcised, all that went out of the gate of his city.", |
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2. Hebrew Bible, Proverbs, 10.2, 11.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rav nahman bar yizhak Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 182| 10.2. "לֹא־יוֹעִילוּ אוֹצְרוֹת רֶשַׁע וּצְדָקָה תַּצִּיל מִמָּוֶת׃", 10.2. "כֶּסֶף נִבְחָר לְשׁוֹן צַדִּיק לֵב רְשָׁעִים כִּמְעָט׃", 11.4. "לֹא־יוֹעִיל הוֹן בְּיוֹם עֶבְרָה וּצְדָקָה תַּצִּיל מִמָּוֶת׃", | 10.2. "Treasures of wickedness profit nothing; but righteousness delivereth from death.", 11.4. "Riches profit not in the day of wrath; But righteousness delivereth from death.", |
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3. Hebrew Bible, Isaiah, 65.5 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •rav nahman bar yizhak Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 167| 65.5. "הָאֹמְרִים קְרַב אֵלֶיךָ אַל־תִּגַּשׁ־בִּי כִּי קְדַשְׁתִּיךָ אֵלֶּה עָשָׁן בְּאַפִּי אֵשׁ יֹקֶדֶת כָּל־הַיּוֹם׃", | 65.5. "That say: ‘Stand by thyself, come not near to me, for I am holier than thou’; these are a smoke in My nose, a fire that burneth all the day. .", |
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| 4. Bardaisan, Book of The Laws of The Countries, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •rav nahman bar yizhak Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 187 |
| 5. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •rav nahman bar yizhak Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 166 |
| 6. Palestinian Talmud, Sotah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •rav nahman bar yizhak Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 166 |
| 7. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •rav nahman bar yizhak Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 182, 183, 187 |
8. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •rav nahman bar yizhak Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 165, 166, 167| 22b. ועד כמה עד ארבעין שנין איני והא רבה אורי בשוין,ומכות פרושין וכו' ת"ר שבעה פרושין הן פרוש שיכמי פרוש נקפי פרוש קיזאי פרוש מדוכיא פרוש מה חובתי ואעשנה פרוש מאהבה פרוש מיראה,פרוש שיכמי זה העושה מעשה שכם פרוש נקפי זה המנקיף את רגליו פרוש קיזאי א"ר נחמן בר יצחק זה המקיז דם לכתלים פרוש מדוכיא אמר רבה בר שילא דמשפע כי מדוכיא,פרוש מה חובתי ואעשנה הא מעליותא היא אלא דאמר מה חובתי תו ואעשנה,פרוש מאהבה פרוש מיראה אמרו ליה אביי ורבא לתנא לא תיתני פרוש מאהבה פרוש מיראה דאמר רב יהודה אמר רב לעולם יעסוק אדם בתורה ובמצות אפי' שלא לשמה שמתוך שלא לשמה בא לשמה,אמר רב נחמן בר יצחק דמטמרא מטמרא ודמגליא מגליא בי דינא רבה ליתפרע מהני דחפו גונדי אמר לה ינאי מלכא לדביתיה אל תתיראי מן הפרושין ולא ממי שאינן פרושין אלא מן הצבועין שדומין לפרושין שמעשיהן כמעשה זמרי ומבקשין שכר כפנחס, big strongמתני׳ /strong /big ר"ש אומר אין זכות תולה במים המרים ואם אתה אומר הזכות תולה במים המאררין מדהה אתה את המים בפני כל הנשים השותות ומוציא אתה שם רע על הטהורות ששתו שאומרים טמאות הן אלא שתלתה להן זכות רבי אומר הזכות תולה במים המאררים ואינה יולדת ואינה משבחת אלא מתנוונה והולכת לסוף היא מתה באותה מיתה,נטמאת מנחתה עד שלא קדשה בכלי הרי היא ככל המנחות ותפדה ואם משקדשה בכלי הרי היא ככל המנחות ותשרף ואלו שמנחותיהן נשרפות | 22b. b And until when /b is it considered too premature for a scholar to issue halakhic rulings? It is b until forty years. /b The Gemara asks: b Is that so? But didn’t Rabba issue rulings, /b even though he lived for only forty years? The Gemara answers: It is permitted for a scholar who has not studied for so long to issue rulings b when /b his knowledge reaches the level of the foremost scholar in his city and b they are equals. /b ,§ It states in the mishna: b And those who injure /b themselves out of false b abstinence [ i perushin /i ] /b are people who erode the world. b The Sages taught: There are seven /b pseudo- b righteous /b people who erode the world: The b righteous of Shechem, /b the self- b flagellating righteous, /b the b bloodletting righteous, /b the b pestle /b -like b righteous, /b the b righteous /b who say: Tell me b what my obligation /b is b and I will perform it, /b those who are b righteous due to love, /b and those who are b righteous due to fear. /b ,The Gemara explains: The b righteous of Shechem [ i shikhmi /i ]; this is /b one b who performs /b actions comparable to the b action /b of the people of b Shechem, /b who agreed to circumcise themselves for personal gain (see Genesis, chapter 34); so too, he behaves righteously only in order to be honored. The self- b flagellating righteous; this is /b one b who injures his feet, /b as he walks slowly, dragging his feet on the ground in an attempt to appear humble, and injures his feet in the process. The b bloodletting righteous; Rav Naḥman bar Yitzḥak says /b that b this is /b one b who lets blood /b by banging his head b against the walls /b because he walks with his eyes shut, ostensibly out of modesty. The b pestle /b -like b righteous; Rabba bar Sheila says /b that this is one b who /b walks b bent over like /b the b pestle /b of a mortar.,With regard to the b righteous /b one who says: Tell me b what my obligation /b is b and I will perform it, /b the Gemara asks: b Isn’t this virtuous /b behavior, as he desires to be aware of his obligations? b Rather, /b this is referring to one b who says: /b Tell me b what further obligations /b are incumbent b upon me and I will perform them, /b indicating that he fulfills all of his mitzvot perfectly and therefore seeks additional obligations.,The i baraita /i also includes in the list of pseudo-righteous people those who are b righteous due to love /b and those who are b righteous due to fear, /b i.e., one who performs mitzvot due to love of their reward or due to fear of punishment. b Abaye and Rava said to the i tanna /i /b who transmitted this i baraita /i : b Do not teach /b in the i baraita /i : Those who are b righteous due to love /b and those who are b righteous due to fear, as Rav Yehuda says /b that b Rav says: A person should always engage in Torah /b study b and in /b performance of b the mitzvot even if /b he does b not /b do so b for their own sake, as through /b performing them b not for their own sake, /b one b comes /b to perform them b for their own sake. /b , b Rav Naḥman bar Yitzḥak said: /b That b which is hidden is hidden, and /b that b which is revealed is revealed, /b but in Heaven everything is known, and b the great court /b in Heaven b will exact payment from those who wear the cloak /b of the righteous but are in fact unworthy. The Gemara relates: b King Yannai said to his wife /b before he died: b Do not be afraid of the Pharisees [ i perushin /i ], and neither /b should you fear b from those who are not Pharisees, /b i.e., the Sadducees; b rather, /b beware b of the hypocrites who appear like Pharisees, as their actions are like the act of /b the wicked b Zimri and they request /b a b reward like /b that of the righteous b Pinehas /b (see Numbers, chapter 25)., strong MISHNA: /strong b Rabbi Shimon says: Merit does not delay /b the punishment b of the bitter water /b of a i sota /i , b and if you say /b that b merit does delay /b the punishment b of the water that causes the curse, /b as stated earlier by the Rabbis (20a), b you weaken [ i madhe /i ] /b the power of b the /b bitter b water before all the women who drink /b the water, who will no longer be afraid of it, as they will rely on their merit to save them. b And you defame the untainted women who drank /b the water and survived, b as /b people b say: They are defiled but /b it is their b merit that delayed /b the punishment b for them. Rabbi /b Yehuda HaNasi b says: Merit delays /b the punishment b of the water that causes the curse, but /b a woman whose punishment is delayed b does not give birth and does not flourish; rather, she progressively deteriorates. Ultimately she dies by the same death /b as a i sota /i who dies immediately.,§ If b the meal-offering /b of the i sota /i b is rendered impure before it has been sanctified in the /b service b vessel, its /b status b is like /b that of b all the /b other b meal-offerings /b that are rendered impure before being sanctified in a service vessel, b and it is redeemed. But if /b it is rendered impure b after it has been sanctified in the /b service b vessel, its /b status b is like /b that of b all the /b other b meal-offerings /b that are rendered impure after being sanctified in a service vessel, b and it is burned. And these are /b the i sota /i women b whose meal-offerings are burned /b if they have already been sanctified in a service vessel: |
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9. Anon., Tanhuma, 18.14 Tagged with subjects: •rav nahman bar yizhak Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 187 | 18.14. "Because Miriam waited an hour for Moses, as it is said: i And his sister stood far off /i (Exod. 2:4), the Holy One, blessed be He, waited for her in the desert, with the clouds of glory, the Levites, and the priests, for seven days as is said; i And the people journeyed not till Miriam was brought in again /i (Num. 12:15). i For he had straightly sworn the children of Israel /i (Exod. 13:19). He had made his brothers swear that they would cause their sons, the children of Israel, to take a vow that they would bring his body out from Egypt. Why did he compel his brothers to vow rather than his own sons? He said to himself: If I impose this vow upon my sons, the Egyptians may not permit them to fulfill it. For if they should tell the Egyptians: “Our father brought his father out of the land,” they may reply: “Your father was a king, and therefore he forced his brothers to promise to do this.”", |
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