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... view of R. Abbahu's definite statement R. Papa's remark seems pointless. Unless there is proof to the contrary. It is natural and legitimate for opinions to differ. In which case one of the two must be definitely wrong since the view of the Amora which both of them claim to represent could not possibly have agreed with what both of them submit. Had not R. Abbahu's statement been authoritative, coming...
... content to overlook it. The sale, therefore, cannot thereby be annulled. Tractate List / Glossary / / Bible Reference ...
...; And the law is that an agent [has the same legal status] as a widow. But why [should this case be] different from that concerning which we learned: If a man tells his agent, 'Go and give terumah' the latter must give the terumah in accordance with the disposition of the owner, and if he does not know the owner's disposition, he should separate terumah in a moderate manner, viz. one fiftieth. If he...
...' (cf Jast.) Aliter: 'Though it might become sour', (cf. Rashi). Lit., 'will bring quick money', I.e., there will be no need to sell on credit. Cash sales, though at a comparatively small price, are preferable to sales on credit that might command a higher price. [A town on the Tigris near Mahuza. Obermeyer. p. 186]. Sc. may a trustee undertake the risk of sea transport [The wine could be taken from...
... not this obvious', they said, 'why should there be any difference?'27 — 'Even such a question',28 said R. Papa, 'a man should submit to his Master29 and not be content with silence;30 for it is said, If thou hast done foolishly31 thou art32 lifting up thyself;33 but34 if thou hast planned devices,35 lay thy hand upon thy mouth.36 R...
... liberates the corpse-mould from its uncleanness. Being regarded as a defective corpse (cf. Naz. 51b) on account of the blood he lost. Tosef. Nid. II, Naz. 51a. On account of ohel or overshadowing. Oh. III, 2. Earth mixed with corpse-mould. That the mould remains unclean. The corpse-mould. Sc. one part of the roof does not overshadow the prescribed minimum of corpse-mould but one part of it overshadows one...
..., takes from him his life, for it is written: Rob not the poor because he is poor; neither oppress the afflicted in the gate, for the Lord will plead their cause, and will despoil of life those that despoil them.33 R. Samuel b. Nahmani further said, reporting R. Jonathan: A judge should always think of34 himself as if he had a sword hanging over his head35 and Gehenna36 gaping under...
... derive this rule from the verse: Thou shalt not take up [tissa] a false report33 [referring to the judge], which may be read, tashshi.34 As for the text quoted above, You shall judge righteously.35 Resh Lakish says that it means: Consider rightly all the aspects of the case before giving the decision. As for the words, Between a man and his brother … R. Judah says that this...
... NEEDS NINE AND A PRIEST. Said Samuel: Whence is this inferred? — [From the] ten Biblical references to 'Priest' in the chapter [relating to valuation],13 One is needed for the actual law;14 the others are merely exclusions [of non-priests], one following the other. And [according to Talmudic rule,]15 exclusion, following exclusion, implies, not limitation, but extension,16 ...
... extension to non-priests of the authority to make assessments. Lit., 'Israelites'. There were three classes in Israel, viz., 'Priests', 'Levites' and 'Israelites'. Since the rule that 'exclusion following exclusion implies extension' is based on redundancy, where there are a whole series of such exclusions, they are not all redundant. Thus, the first 'priest' teaching the exclusion of an Israelite, the...
.... The elder: ibid. XVII, 10, And thou shalt do according the word. The need of seventy-one for the false prophet, therefore, is derived from the passage relating to the rebelliousness of the elder, which must be directed against the major Sanhedrin. I.e., just as the rule, that the judgment of the false prophet must be by seventy-one, is derived from an analogy of the two dabars, so, on the other hand...
... latter before a court of seventy-one. Ibid. XIII, 14. V. p. 83, n. 4. Ibid. XIII, 13. 'Undefined plurals mean at least two,' is a Talmudic rule. V. n. 12. I.e., depopulation. Lit., 'place'; e.g., Judea and Galilee. Tosef. Sanh. XIV. That a border city may not be condemned. V. 111. I.e., that the court consisted of seventy besides Moses. Tractate List / Glossary / / Bible Reference ...
... their blood.23 An objection is raised: And rule over the fish of the sea;24 surely that means that they should serve as food?25 — No. It refers to toil.26 But can fish be made to work? — Yes, even as Rahabah propounded: What if one drove [a waggon] with a goat and a shibbuta?27 Come and hear: and over the foul of the heaven.28 Surely this is in respect of food...
... accounted sons of Noah. Lev. XII, 3. Hence, being repeated for a purpose, the above principle does not apply to it. Gen. IX, 7. Deut. V, 27. This is interpreted as a command to resume their marital obligations, which were suspended for three days before the Revelation, v. Ex. XIX, 15. Although the prohibition in Ex. XIX, 15 was explicitly limited to three days, yet after that it did not cease...
... thief's] ownership; so here too, they are under the thief's ownership.9 But it is not so.10 The Divine Law placed it under the thief's control only in respect of injury;11 but as to ownership, it remains the property of the first owner,12 just as in the case of a borrower.13 We learnt: IF HE BROKE THROUGH AND BROKE A JUG, SHOULD THERE BE BLOOD-GUILTINESS FOR HIM', HE MUST PAY...
..., and passes into that of the thief, who is therefore liable for having removed it from its owner's control as for an ordinary debt. Consequently, he is liable even if it is broken. For if it theoretically remained in its first ownership, the thief would not be liable for any injury to it. Hence in this case, since the thief, by his act of breaking in, became liable to death, restoration cannot be...
... first dynasty [sc. the Hasmonean] shall last seventy years, the second [the Herodian], fifty two, and the reign of Bar Koziba16 two and a half years.17 What is meant by 'but at the end it shall speak [we-yafeah] and not lie?' — R. Samuel b. Nahmani said in the name of R. Jonathan: Blasted be18 the bones of those who calculate the end.19 For they would say, since the...
... the Messiah. R. Nathan however, on the authority of Hab. II, 3, asserts that all such calculations are false. The three verses refer to the Hasmonean, Herodian, and Bar Koziba's reign, but the advent of Messiah is unknowable, Rashi. [H] The verse is rendered, 'he will blast him who calculated the end.' I.e., Messiah's advent. Isa. XXX, 18. I.e., because we are not yet worthy of it. Ibid. [H...
... of safeguarding [the property of the owner of the premises], whereas in this case, permission had been given and the woman had accepted responsibility for safeguarding13 [the property of the owner of the premises]. But why should the rule in this case be different from [what has been laid down, that] if a woman enters the premises of another person to grind wheat without permission, and the...
... explanation is satisfactory if we adopt the view of Samuel who held24 that all kinds of nuisances come under the head of Pit. But on the view of Rab who said24 [that they do not come under the head of Pit] unless they have been abandoned,25 what are we to say? — It may safely be said that excrements as a rule are abandoned.26 Raba said further: If one enters the premises of another...
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