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... these cases38 we rule as mentioned39 but we do not draw the inference of 'since similarly'; for where [the avoidance of an interval] is possible an interval must be avoided,40 and only where this is impossible41 may an interval be allowed.42 R. Yemar, however, stated: We may even draw the inferences of 'since similarly'43 except in the case where a woman is...
... [milweh]11 on interest [disqualifies the parties to the transaction]. Two witnesses testified against Bar Binithus. One said, 'He lent money on interest in my presence.' The other said, 'He lent me money on interest.' [In consequence,] Raba disqualified Bar Binithus [from acting as witness etc.]. But did not Raba himself rule: A borrower on interest is unfit to act as witness? Consequently he12 is...
... liable for them. This should not be so in equity12 but if thou wilt not rule thus, no man will save his neighbour from a pursuer.13 BUT HE WHO PURSUES AN ANIMAL [TO ABUSE IT]. It has been taught: R. Simeon b. Yohai said: An idolater may be saved [from sin] at the cost of his own life. This is deduced by reasoning from the minor to the major: If the dishonouring of a human14 being must be...
... is taught!11 — It refers to one who bends down. Alternatively, [he is standing] in a pit; another alternative: this refers to a dwarf. Raba demurred: Does the Tanna trouble to inform us of all these!12 Rather, said Raba, A man's hand is accounted to him as [an area) four by four. And thus too, when Rabin came,13 he said in R. Johanan's name: A man's hand is accounted to him...
... Beth Shammai's view. Beth Hillel rule: It may neither be served nor eaten [together]!10 — There it is different, because there are no [separate] minds.11 It is reasonable too that where there are [separate] minds it is different, because the second clause teaches, R. Simeon b. Gamaliel said: Two boarders12 eating at the same table, one may eat meat and the other cheese, and we...
... Lakish said that he may. R. Johanan ruled that he may not, In accordance with the dictum of Rab Judah,3 who said: A path [between two fields] over which the public has established a right of way must not be damaged. Resh Lakish, however, says that he may; we rule thus [in the case of the path] because there is no other space available, but here [in the case of the street] there is still plenty of...
...; — By saying: 'As you have in your herd an ox prone to goring, it should be your duty to control the whole of the herd.' There arose the following question: In the case of a neighbour's dog having been set on a third person, what is the law? The inciter could undoubtedly not be made liable,10 but what about the owner of the dog? Are we to say that the owner is entitled to plead: 'What...
... the Mishnah here6 deals with a case of inadvertence, [resembling thus Cattle which acts as a rule without any specific purpose] and [the law7 was laid down] in accordance with the teaching at the School of Hezekiah. For it was taught at the School of Hezekiah:8 [Scripture places in juxtaposition] He that killeth a man … and he that killeth a beast9 … [to...
... all the laws of Scripture and whose menstrual discharge defiles any garment which comes in contact with it. And have lapsed from the observance of the Law. Those who have never embraced the religion of Israel and have thus never been subject to the laws of purity and menstruation. Who as a rule do not expose to the public garments stained with menstrual discharge. For both Israelites and Cutheans...
... where it was the defendant who incriminated himself. Now again, according to the view that both verses deal with a bailee [falsely] advancing a plea of theft, in which case the text 'If to be found it be found' is employed to teach that there is double payment in the case of a thief himself, whence [in Scripture] do we derive the rule regarding a defendant incriminating himself? — From the text...
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