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... authority over the community must be filled by at least two persons.' Whence is this rule derived? — R. Nahman said: Scripture says, And they shall take the gold10 etc. This shows that they were not to exercise authority over the community, but that they were to be trusted.11 This supports R. Hanina, for R. Hanina reported [with approval] the fact that Rabbi once appointed two brothers...
... to supervise the charity fund.12 What authority is involved [in collecting for charity]? — As was stated by R. Nahman in the name of Rabbah b. Abbuha, because the collectors can take a pledge for a charity contribution even on the eve of Sabbath.13 Is that so? Is it not written, I will punish all that oppress them,14 even, said R. Isaac b. Samuel b. Martha in the name of Rab, the...
... rule Rabbenu Tam diverted money collected for charity to the payment of the town guard, since it had been collected on this condition. Lit., 'to remove (those who infringe) their regulations.' Ex. XXVIII, 5. The emphasis is on 'they', denoting a minimum of two. The gold was brought as a free-will offering, but each of the 'wise men' took what he required without rendering account. As treasurers...
... the days of the Greeks. For when R. Dimi came5 he said: Thirty-two battles did the Romans fight against the Greeks and could not prevail against them until the Romans made an alliance with the Israelites. And these were the conditions made with them: If the kings are [chosen] from among us, the princes should be chosen from your midst, and if the kings are chosen from among you, the princes...
... to him: Rabbi, tell us the two or three things which thou hadst told us in thy father's name. He then told them: One hundred and eighty years before the Temple was destroyed did Rome cast her rule over Israel; eighty years before the destruction of the Temple it was decreed that neighbouring countries of Palestine10 were to be regarded as ritually unclean,11 and likewise all glass...
... do according to the sentence, which they of that place which the Lord shall choose shall tell thee, which implies that it is the place that matters.22 [Now, it was mentioned above that Rome cast her rule over Israel] one hundred and eighty years prior to the Destruction. Is not the period longer? For R. Jose b. Rabbi23 - To Next Folio - Original footnotes renumbered. See Structure of the Talmud...
... the penalty; but whence is the prohibition? There is a text to state, Take heed to thyself lest thou offer thy burnt offerings in every place that thou seest;3 and it is as R. Abin said in the name of R. Elai: Wherever it is stated Take heed, or lest, or do not, it denotes a negative command. From [and they shall no more sacrifice] onwards it speaks of sacrificial animals which had been...
... sacrifices upon an improvised altar at a time when such is prohibited, Scripture ascribes it to him as though he sacrifices in the open field. 'And bring them unto the Lord' — this is a positive command; but whence is the negative precept in this connection? There is a text to state, And they shall no more sacrifice their sacrifices. It is possible to think that the penalty [for transgressing the law...
... when improvised altars were prohibited, as mentioned above. Ibid. 7. I.e., the penalty is restricted to the offence stated and not to one who sacrifices, e.g., to Mercurius. Consequently Lev. XVII, 7, cannot be employed to support the rule that a man who sacrifices to Mercurius is liable. Lit., 'they shall not sacrifice' and 'no more'. The double phrase therefore indicates two prohibitions, and one...
.... This is not a yoga exercise... chaotic, anarchic. Why? - because if you use any systematic breathing, any rhythm, the mind can control it. Mind can control any system. Mind is the great systematizer. So we are here to break the systems, the system of the mind. So breathe chaotically, like a madman - fast. Take the breath in as much as you can and throw it out - fast, with no rhythm; so that the mind...
... has to be thrown out. Laugh - but madly, totally; cry, weep or whatsoever comes to your mind - but madly. Jump, dance, do whatsoever comes to you; and if nothing is coming then too, try something, because mind is a long suppression. So sometimes you feel nothing is coming, start; choose anything - laugh, cry, scream, jump, dance - but do something; don't just stand there. Do something, and...
..., fed up with its material progress... fed up with its technology... fed up by this and that, and reaching nowhere. And that is what Tao has always been saying - 'Where are you going? There is nowhere to reach. Just be here and enjoy.' And what do you need intelligence for? All intelligence becomes exploitive. You want intelligence so that you can dominate others... you can dictate... you can own and...
... possess. But if you don't want to possess, and you don't want to dominate anybody, if you are not in search of finding and creating slaves, life does not need any intelligence. Trees are perfectly happy, birds are perfectly happy, animals are perfectly happy. Intelligence seems to be almost superfluous. So these techniques will bring your sharpness, by and by, to a point where you will lose it. So allow...
..., This shews that a far longer period than three days is necessary to enable every Jew to reach his house. I Kings IV, 20. [Owing to the communities being widely scattered.] Ezra II, 64. Neh. VII. 73. [So that they thus lived scattered 'in their (former) cities' despite their paucity in numbers.] I.e., the actual article lost, the claimant having to submit identification marks. Without stating that it...
... the oppressors increased, it was enacted that one's neighbours and acquaintances should be informed, and that sufficed. What is meant by 'when the oppressors increased'? — They insisted that lost property belonged to the king.4 R. Ammi found a purse of denarii. Now, a certain man saw him displaying fear, whereupon he reassured him, 'Go, take it for thyself: we are not persians who rule that...
... ARTICLE LOST, BUT NOT ITS IDENTIFICATION MARKS, IT MUST NOT BE SURRENDERED TO HIM. Now, if you say that he proclaims a loss, it is well; we are thus informed that though he states that it was a garment, yet since he does not submit its identification marks, it is not returned to him. But if you say that he proclaims a garment, then if one [the finder] states that it was a garment, and the other [the...
... debtor, for then the loan is equivalent to a bailment ('in that which was delivered to him to keep' — i.e., a bailment). Sc. his wages, the reference being to one who withholds his employee's wages (cf. Deut. XXIV, 14-15: Thou shalt not oppress an hired servant … At his day thou shalt give him his hire). Here too, a sacrifice for false denial of liability is incurred only if the...
... acts as is fitting for 'thy people'.5 Raba said: Whence do I know6 it? For [it once happened that] money was given to R. Hiyya b. Joseph [in advance payment] For salt. Subsequently7 salt rose in price. On his appearing before R. Johanan,8 he ordered him, 'Go and deliver [it] to him9 [the purchaser], and if not, you must submit to [the curse]: He who punished.' Now if you say...
... that one is merely informed — did R. Hiyya b. Joseph require to be told?10 — What then: he is anathematised? Did R. Hiyya b. Joseph come to submit to a curse of the Rabbis?11 But [what happened was that] only a deposit had been paid to R. Hiyya b. Joseph. He thought that he [the purchaser] was [morally] entitled only to the value thereof, whereupon R. Johanan told him that he...
... they came before Raba, he said he him: Since he said to you, 'Take back your money,' and you would not, not only is he not accounted a paid bailee.26 but he is not even a gratuitous bailee. Thereupon the Rabbis protested before Raba: But he [the vendor] would have had to submit to [the curse] 'He who punished'!27 — He replied: That is even so.28 R. Papi said: Rabina told me, 'One of...
... cannot retract. Who is responsible for theft. And possibly he would not have submitted, in which case it was his money that was lost. He must either submit thereto, in which case he is free from further responsibility, or deliver the goods. [H] = cavern. This is told by R. Tabuth. He was the vendor referred to in the story of the poppy seed. Tractate List / Glossary / / Bible Reference Baba Mezi'a 49b...
... Rabbis protested to Raba: He would have to submit to [the curse] "He who punished";4 and he answered, "That is a pure fiction".'5 R. SIMEON SAID: HE WHO HAS THE MONEY IN HIS HAND HAS THE ADVANTAGE. It has been taught: R. Simeon said: When is that?6 If the vendor has both the money and the produce. But if the money is in the vendor's hand, and the goods in the vendee's, he [the vendee...
... 'fellowman.' But for 'oppression' also three are written, viz., and thou shalt not oppress him,21 Also thou shalt not oppress a stranger,22 and [If thou lend money to any of my people that is poor by thee,] thou shalt not be to him as a usurer23 which includes a proselyte! — But [say] both [are forbidden] by three [injunctions]. It has been taught: R. Eliezer the Great said: Why did...
... the Torah warn against [the wronging of] a proselyte in thirty-six, or as others say, in forty-six, places? Because he has a strong inclination to evil.24 What is the meaning of the verse, Thou shalt neither wrong a stranger, nor oppress him; for ye were strangers in the land of Egypt? It has been taught: R. Nathan said: Do not taunt your neighbour with the blemish you yourself have.25 ...
.... Ila'i in the matter of the first shearing', as it has been taught: R. Ila'i says: The rule of the first shearing applies only in Palestine. 'R. Josiah in the matter of mixed kinds', as it is written, Thou shalt not sow thy vineyard with two kinds of seeds.14 R. Josiah says: The law has not been broken until one sows wheat, barley and grape kernels with one throw.15 'R. Judah b. Bathyra in...
... prepared an ewer holding nine kabs.25 When R. Dimi came, he reported that R. Akiba and R. Judah Glostera26 had said: The rule,27 was laid down only for a sick person who has an emission involuntarily, but for a sick person who has a voluntary emission28 forty se'ahs [are required]. Said R. Joseph: R. Nahman's ewer was broken.29 When Rabin came, he said: The thing took place...
...., rendered useless, because in view of his teaching nine kabs can rarely be of effect. Tractate List / Glossary / / Bible Reference Berakoth 22b in the anteroom of R. Oshaia. They came and asked R. Assi, and he said to them, This rule was laid down only for a sick person whose emission is voluntary, but a sick person whose emission is involuntary requires nothing at all. Said R. Joseph: R. Nahman's ewer...
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