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... girl had been subjected to intercourse. R. Shamin b. Abba proceeded to tell it in the presence of R. Johanan; R. Johanan proceeded to tell it in the presence of R. Judah Nesi'ah33 and the latter sent a constable34 who took her away.35 R. Hisda citing Mar Ukba stated: The meaning36 is not that the black must actually predominate but that it shall be such as, when two hairs lie flat...
... hair. The growth of no more than two hairs does not suffice in his opinion to deprive her of the right of mi'un (cf. Gemara infra). Which are rites already included in the general rule. Of halizah. Deut. XXV, 7; 'man', excluding the woman, implies that only the male must be of age. Sc. a minor also may perform halizah. In the case of a girl also. Lit., 'yes'. Cf. Yeb. 105b, B.B. 156a. A statement...
... referred to a woman who was handling a hen which contains several kinds of blood. A WOMAN ONCE etc. But was it not taught: Seeing that the Sages did not lay down the rule in order to relax the law but rather to restrict it?32 — Rabina replied: The meaning is that they did not lay down the rule to relax Pentateuchal laws,33 but rather to add restrictions to them;34 but the...
...'. Gamaliel II, also known as Gamaliel of Jabneh [He visited Rome twice — once during the reign of Domitian and again during that of Nerva, his successor, and the disputations that follow may have taken place on one of these occasions, probably the latter, v. Graetz, MGWJ I, 192ff] Gen. II, 21. [So Midrash ha-Gadol, p. 84]. [H], guard in charge of a military company. Lit., 'a handmaid'. I.e., when he...
... permit it to enter? Rashi: the infidel. Lit., 'rests'. I.e., He makes His prophets ridiculous. Ezek. IV, 4. Ibid. verse 6. Cf. Lev. XXV, 3; 21. Lit., 'His country.' Lit., 'A merciful one full of mercy.' I.e., the leaders. Ex. XXV. 2. Wave offering, as a rule, were given to Priests. Deut. XXXIV, 6. V. Lev. XXII, 4-6. Isa. XL, 12. I.e., He could not bathe in water, relatively so scanty compared with...
... from man, because these have the following points in common: — [i] man, [ii] sin, [iii] soul, and [iv] piggul.21 On the contrary, should we not compare it rather to the burnt bullocks, since they have in common [i] the carrying out of God's command, and [ii] permanency?22 — Even so, the others have more in common. Now, he who deduces it from the assembly of Korah, why did he...
... sacrifices had to be eaten within prescribed times (v. Zeb. V, 2. 53a). But the burnt bullocks differed from man on all these points I.e., they have the following in common: (i) each is performed by man in obedience to God's command, but Aaron's sons and the assembly of Korah were destroyed by God himself; (ii) the law of execution by fire, as that of sacrifices, was of permanent validity, whereas in the...
... shed. Now, how can man's blood be shed, and yet be retained within him? By strangulation. R. Hamnuna objected: Now, is not a [heathen] woman commanded [to keep the social laws]? Surely it is written, For I know him, that he will command his sons and his household [which includes the womenfolk] after him, and they shall keep the way of the Lord to exercise charity, and judgment?11 — He...
... raised the objection, and he answered it himself: he would command 'his sons' to exercise judgment; 'his daughters' to perform charity. R. Awia the elder said to R. Papa: Let us say that a heathen woman who committed murder must not be executed, since it is written, at the hand of every man [who committed murder] etc. implying,12 'but not at the hand of woman'? — He replied: Thus did Rab...
...). Thus the Baraitha teaches that the dispute between the rebellious elder and the Beth din was in respect of any of these laws enumerated. These are discussed below in detail. In nearly all cases cited these matters were disputed by the Rabbis themselves, but of course the minority had to submit to the majority. The crime of the rebellious elder, for which he was executed, consisted of his giving a...
... shall pay (lit., 'give') as the judges determine, Ibid, 22. V. supra 79a. If one intended killing one person but killed another instead, Rabbi maintains that he must make monetary compensation to the heirs, whilst the Rabbis rule that he is financially exempt. Hence, if the heirs seized the money, according to Rabbi, it belongs to them, according to the Sages it does not. — Extinction is then...
... film covers the water, fish cannot be caught-an anticipation of the havoc to sea life wrought in modern times by oil-burning vessels? [in the same connection, dealing with the destruction of Egypt (Maharsha).] Ibid. XXIX, 21. [So Maharsha. Rashi renders: 'until even the pettiest rule ceases among Israel' — i.e., Israel will be deprived of all semblance of power.] Metaphorical for 'petty...
... destined to eat [their fill] in the days of the Messiah.21 R. Joseph demurred: is this not obvious; who else then should eat — Hilek and Bilek?22 — This was said in opposition to R. Hillel, who maintained that there will be no Messiah for Israel, since they have already enjoyed him during the reign of Hezekiah.23 Rab said: The world was created only on David's account .24 ...
... still to be paid]? — R. Papa thereupon said: The ruling in the opening clause12 applies to all cases, whether where the ox improved by special fattening or where it improved by itself: the statement of the rule was required for the case where the ox improved by itself — even then compensation will be paid as at time of the damage. The ruling in the concluding clause,13 however...
... involve a more severe penalty than [injury by] Mu'ad?1 And should you maintain that this indeed is so,2 as we have learned: R. Judah says: In the case of Tam there is liability [where the precaution taken to control the ox has not been adequate] whereas in the case of Mu'ad there is no liability,3 it may be contended that you only heard R. Judah maintaining this with reference to...
... Babylonian Talmud: Baba Kamma 84 Previous Folio / Baba Kamma Directory / Tractate List / Navigate Site Babylonian Talmud: Tractate Baba Kamma Folio 84a how could capital punishment be applied in the case of a dwarf killing a giant or a giant killing a dwarf,1 seeing that the Torah says, Ye shall have one manner of law, implying that the manner of law should be...
..., ruled that she must leave.10 Said R. Menahem son of R. Jose, 'When do I rule that she must leave? Only when witnesses came first and she married afterwards, but where she married first and the witnesses came afterwards, she need not leave!'12 — Rab also spoke of the case where witnesses came first and the woman married afterwards, [his object being] to exclude the ruling of R...
... prohibitions which a priest must undoubtedly obey and the observance of which is obviously to be enforced. Who was a priest. Cf. supra p. 599, n. 16. V. supra p. 600, n. 13. Lit., 'but not?' Who was a priest. To separate from her if witnesses subsequently came and declared that the first husband was still alive at the time this second marriage with the priest took place. How then could Rab rule that in the...
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