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..., I can say that a purchaser is [on a] different [footing from an heir], because he is not likely to have thrown away money for nothing.7 The question was asked [in the Beth Hamidrash:] If the previous owner was seen [on the property],8 what [are we to infer]?9 — Abaye replied: That is just what we mean.10 Raba, [however], said: It is quite possible for a man to measure out...
...].2 Said R. Ashi: If he [the owner] is clever, he will procure a sight of it by saying to the tailor, The reason why you are keeping back the coat is because I owe you money, is it not? Why not then bring it out and have it valued so that you can take what is yours and I can take what is mine?3 R. Aha b. R. Awia said to R. Ashi: The tailor can say to him, I do not require your valuation...
... villagers do not spend money on statues just as ornaments. Since there it is uncertain whether they are ornamental or for worship. Lit., 'it rules itself beneath the whole world' etc. The purpose is to avoid saying that an idolatrous image has sway over the world. Similarly with the phrases that follow. As symbols disqualifying the image. In which case the image would be prohibited for any use whatsoever...
... a state of ritual purity8 and leaves it in [the latter's] domain who writes for him, 'I have received the money from you,'9 then [the wine] is permitted.10 If, however, the Israelite wished to remove it and [the heathen] refuses to let it go until he paid him — this actually happened in Beth-Shan and [the Rabbis] prohibited it.11 The reason [why they prohibited it...
... have companions or visitors for invalids, to cheer them up. Therefore if the visitor gives the invalid his company without accepting a fee, he is benefiting him. That money is paid for sitting and not for standing. One who sits presumably stays a long time; but one who stands pays only a fleeting visit, and hence may not receive a fee. V. 42b. I.e., the Mishnah refers to an invalid who is forbidden...
... husband. Viz., in the verse under discussion. Tractate List / Glossary / / Bible Reference Sanhedrin 79b above:1 just as the latter refers to money, so the former too. Raba said: The following Tanna of the School of Hezekiah differs from both Rabbi and the Rabbis — For a Tanna of the School of Hezekiah taught: And he that killeth a beast [shall pay for it:] and he that killeth a man, [he...
... TREES, IF A MAN HARVESTS HIS GRAPES, GATHERS IN HIS OLIVES, AND HARVESTS HIS FIGS, THIS COUNTS AS THREE YEARS. And whence do the Rabbis17 derive the rule [that three years possession confers presumptive right]? — R. Joseph said: They derive it from the Scriptural verse, Men shall buy fields for money and subscribe the deeds and seal them.18 For there the prophet is speaking in the...
... consulted R. Bana'ah. He said to them: Go and knock at the grave of your father, until he gets up and tells you which one of you [he has made his heir]. So they all went to do so. The one who was really his son, however, did not go. R. Bana'ah thereupon said: All the estate belongs to this one. They then went and slandered him before the king, saying: There is a man among the Jews who extorts money from...
... strange to him';18 as Rab said19 to R. Kahana: Flay20 a carcass in the street and earn21 a wage, and say not, 'I am a great man and the work is degrading to me'. When David saw that he had an exceptional liking for money, he put him in charge over the treasuries, for it is said, Shebuel the son of Gershom, the son of Manasseh22 was ruler over the treasuries.23 But was...
...] taught: Others say, Whence [could it be derived] that it is upon the owner of the pit to bring up the [damaged] ox from his pit? We derive it from the text, 'Money shall he return unto to the owner. And the dead beast'…7 Abaye said to Raba: What does this trouble about the carcass mean? If the value of the carcass in the pit is one zuz,8 whereas on the banks9 its value will be...
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