... them! — Said Abaye: We forbid the borrowing from them as a safeguard against lending to them. But Raba said: It is all on account of their going to offer thanks.14 TO LEND THEM MONEY OR BORROW ANY FROM THEM. It is quite right to forbid lending them money, which profits them, but why not borrow any from them? Abaye said: The borrowing is forbidden as a safeguard against lending. Raba, however...

... importance that the idolater attaches15  to it [would induce him to] go and offer thanksgiving for it, but to borrow money from him might only cause him anxiety, as he might think, 'My money may not be returned again.' Were the case of lending money only mentioned, [it might be thought this is] because he might say, 'I can enforce payment,' and he would have good cause for thanksgiving, but to recover...

... from them money which will never return to the lender we might regard as troublesome, so that he would not offer thanks for it — hence all the instances are necessary. R. JUDAH SAYS: WE SHOULD RECEIVE REPAYMENT FROM THEM, [AS THIS CAN ONLY DEPRESS THEM; BUT THE RABBIS SAID TO HIM: EVEN THOUGH IT IS DEPRESSING AT THE TIME, THEY ARE GLAD OF IT SUBSEQUENTLY]. Does R. Judah, then, disregard the...

... the vendor8  would be subject to the law of "a day or two"9 because the slave was still "under" him,' his view being that the right to a usufruct in the slave amounts in law to a right to the very substance of him. 'R. Judah on the other hand says that it is the purchaser who would be subject to the law of "a day or two"10 because the slave was "his money",' his view being that a right to a...

... usufruct in the slave does not amount in law to a right to the very substance of him. 'But R. Jose says that both of them11  would be subject to the right of "a day or two": the vendor because the slave was still "under" him and the purchaser because the slave was already "his money",'for he was in doubt whether a right to a usufruct should amount to a right to the very substance or should not...

... amount to a right to the very substance, and, as is well known, a doubt in capital charges should always be for the benefit of the accused.12  'R. Eliezer on the other hand says that neither of them would be subject to the law of "a day or two": the purchaser because the slave is not "under" him, and the vendor because he is not "his money".' Raba said: The reason of R. Eliezer was because...

... Scripture says, For he is his money,13  implying that he has to be 'his money' owned by him exclusively.14  Whose view is followed in the statement made by Amemar that if a husband and wife sold the melog property [even simultaneously], their act is of no effect? Of course the view of R. Eliezer.15  So too, who was the Tanna who stated that which our Rabbis taught: 'One who is half a slave...

... and half a freeman,16  as well as a slave belonging to two partners does not go out free for the mutilation of the principal limbs,17  even those which cannot be restored to him'? Said R. Mordecai to R. Ashi: Thus was it stated in the name of Raba, that this ruling gives the view of R. Eliezer. For did R. Eliezer not say that 'his money' implied that which was owned by him exclusively? So...

... renumbered. See Structure of the Talmud Files Viz., its value when borrowing. To return money; why then repay wheat if its value falls? Lest it become dearer. I.e., he has it, but it is temporarily inaccessible. Since the prohibition of lending a se'ah for a se'ah is only Rabbinical, it was not enacted when the borrower actually possesses the grain. The reference is to 'LEND ME UNTIL MY SON COMES etc.' For...

... GIFT], SAYING, 'IT IS IN ORDER THAT YOU SHOULD LEND ME' — THAT IS INTEREST IN ADVANCE. IF HE BORROWED FROM HIM, REPAID HIS MONEY, AND THEN SENT HIM [A GIFT], SAYING, 'IT IS ON ACCOUNT OF YOUR MONEY WHICH, [AS FAR AS YOU WERE CONCERNED], LAY IDLE WITH ME' — THAT IS POSTPAID INTEREST. R. SIMEON SAID: THERE IS A FORM OF VERBAL INTEREST. [THUS:] HE [THE BORROWER] MAY NOT SAY TO HIM [THE...

... LENDER], 'KNOW THAT SO-AND-SO HAS COME FROM SUCH AND SUCH A PLACE.'4 THE FOLLOWING TRANSGRESS NEGATIVE INJUNCTIONS: THE LENDER, THE BORROWER, THE SURETY, AND THE WITNESSES; THE SAGES ADD, THE NOTARY TOO. THEY VIOLATE: THOU SHALT NOT GIVE [HIM THY MONEY UPON USURY],5  TAKE THOU [NO USURY] OF HIM,6  THOU SHALT NOT BE TO HIM AS AN USURER,7  NEITHER SHALL YE LAY UPON HIM USURY,8  AND...

...? From the verse, Thou shalt not be to him as an usurer.18  R. Ammi and R. Assi say: It is as though he subjected him to a twofold trial,19  for it is written, Thou hast caused man to ride over our heads; we went through fire and through water.20 Rab Judah said in Rab's name: He who has money and lends it without witnesses infringes, and thou shalt not put a stumbling block before the blind...

... opportunity of buying a small parcel of land.' He replied, 'Bring witnesses and we will draw up a bond.' 'Even for me too!' he sent back. 'You in particular,' he retorted, 'being immersed in your studies, you may forget, and so bring a curse upon me. Our Rabbis taught: Three cry out23  and are not answered. Viz., he who has money and lends it without witnesses; he who acquires a master for himself; and...

... US MONEY, THEY RANK AS UNPAID BAILEES.15  [IF A MAN SAID TO ANOTHER] 'KEEP THIS ARTICLE [FOR ME], AND I WILL KEEP [ANOTHER] FOR YOU,' HE RANKS AS A PAID BAILEE. [IF HE REQUESTED,] 'KEEP [THIS] FOR ME,' AND HE REPLIED, 'PUT IT DOWN BEFORE ME,' HE IS AN UNPAID BAILEE. IF A MAN LENDS ANOTHER ON A PLEDGE,16  HE RANKS AS A PAID TRUSTEE. R. JUDAH SAID: IF HE LENDS HIM MONEY [ON A PLEDGE], HE IS...

...: in return for that benefit, that he holds it against his remuneration and is not forced to go seeking for money, he ranks as a paid bailee in respect thereof. Alternatively, it is as Rabbah b. Abbuha reversed [the Baraitha] and learnt: How does a hirer pay? R. Meir said: As a paid bailee; R. Judah said: As an unpaid bailee.21 BUT IF THEY DECLARE, 'TAKE YOUR PROPERTY AND THEN BRING US MONEY.' THEY...

....23 R. Nahman b. Papa raised an objection: BUT IF THEY DECLARE, 'TAKE YOUR PROPERTY AND THEN BRING US MONEY,' THEY RANK AS UNPAID BAILEES: - To Next Folio - Original footnotes renumbered. See Structure of the Talmud Files I.e., an additional se'ah. This contradicts Abaye. [Instead of a load of 15 se'ahs of wheat liberally measured, he brought one consisting of barley counted by levelled measures, in...

... that he pays for that benefit. Superficially, the same reasoning applies to an artisan: the object comes into his keeping for his own benefit, viz., that he may earn money thereby; but at the same time, he gives his labour for that benefit. Rashi: it is impossible to assess exactly in the case of a contractor the value of the actual labour involved, and therefore he is assumed to be slightly overpaid...

... as meaning that it is required for itself?13  — Said Raba, Our Mishnah, by deduction, supports him. For the second clause14  states: If money is lying on a cushion, one shakes the cushion, and it falls off. Whereon Rabbah b. Bar Hanah said in R. Johanan's name: They learnt this only if it [the cushion] is required for itself; but if its place is required, one removes it while it...

... [the money] is upon it. And since the second clause means that it is required for itself, the first clause too means that it is required for itself. R. JUDAH SAID: ONE MAY ALSO REMOVE, etc. Yet why? surely he makes it fit?15  — R. Judah agrees with R. Eliezer, who maintains: The terumah lies as a [separate] entity.16  For we learnt: If a se'ah of terumah falls into less than a hundred...

.... Judah's [ruling] goes beyond R. Simeon b. Eleazar's.3  MISHNAH. IF A STONE IS ON THE MOUTH OF A CASK [OF WINE], ONE TILTS IT ON A SIDE AND IT FALLS OFF.4  IF IT [THE CASK] IS [STANDING] AMONG [OTHER] CASKS,5  HE LIFTS IT OUT, TILTS IT ON A SIDE, AND IT FALLS OFF. IF MONEY IS LYING ON A CUSHION, ONE SHAKES THE CUSHION, AND IT FALLS OFF. IF DIRT6  IS UPON IT, ONE WIPES IT OFF WITH A...

... edible.14 IF IT IS [STANDING] AMONG THE CASKS, HE LIFTS IT OUT. It was taught, R. Jose said: If the cask is lying among a store [of casks], or if glassware is lying under it, he lifts it out elsewhere, tilts it on a side, so that it falls off, takes thereof what he requires, and replaces it. IF MONEY IS LYING ON A CUSHION: R. Hiyya b. Ashi said: They learnt this only where one forgot [it there]; but if...

... required, one may move it while they are yet upon it. IF MONEY IS LYING ON A CUSHION, ONE SHAKES, etc. R. Oshaia said: If one forgets a purse in a courtyard, he places a loaf or a child thereon and moves it. R. Isaac said: If one forgets a brick in a courtyard, he places a loaf or a child thereon and moves it. R. Judah b. Shila said in R. Assi's name: They once forgot a saddlebag full of money in the...

... 'I am not and the whole is.' If you feel the boundary you are limited, small. Then your limitation gives pain, hurts - so limited, so small. Then you want to become big. Just see the mechanism of the ego. First the ego makes you feel small; it creates a sort of inferiority that 'I am so tiny against such a big world, I have to be big - big in money, big in power. I have to be the president or the...

... for profit become possible. This whole society exists in greed and fear. Once a child has learned the ways of greed, then for his whole life he will be rushing after money or power or prestige. He will be losing his whole life in something absolutely non-essential. Money is not important, remember, money is important because you have got the idea of the ego. Many people drop money, they renounce...

... money. In India it happens that people renounce their money and they think they have renounced something really essential. It is nothing - because money is secondary. One never loves the money for money's sake, one loves the money for the ego's sake. You have one million dollars, your ego feels puffed up. You can renounce one million dollars and you can go to the Himalayas and you can still feel...

... puffed up with the idea that 'I have renounced a million dollars. Many people have a million dollars but how many renounce them?' Now you are getting still higher. The very idea that very few people can renounce such a lot of money with such ease will make your ego a little bigger. So those who renounce have very subtle egos. If you are a president of a country and you renounce it and you say, 'Now I...

... world there is nothing, this world is all nonsense. Death comes and everything is taken away. I will seek some eternal power.' But it is still power.... 'This world's money is not very significant. I will seek some other kind of treasure which is eternal, which will remain with me.' Then again you become an egoist with new names - spiritual power, miraculous power. There are three ways that the so...

... doing them he is no longer spiritual, not at all. He has fallen to the status of a magician. Now there is nothing of spirituality left. Just as people want to show their money he wants to show his psychic powers. But the showman is there - so he is as much part of the show business as anybody else. Around a spiritual man miracles happen, real miracles. These are not real miracles - that you can...

... wife wants you to go on and on earning money, purchasing bigger and bigger houses, having more diamonds, more gold, more money in the bank, bigger insurance policies and all that. If you lose the ego your ambition disappears. Then you are concerned with ambition no longer, then you are driving yourself mad no longer. Of course you will be healthy, but who bothers about a healthy husband? You will not...

... you cannot possess God - so power can never be spiritual. With God you have to be possessed by him, you cannot possess him. If you possess something then the ego will be there. Who is this one who claims that 'I possess'? 'I possess money, I possess a political post, or I possess spiritual power' - but the 'I' continues to possess. The 'I' is possessiveness. Through possessiveness the ego exists...

... decisive factor. The sutras: THE ESSENCE OF THE WAY IS DETACHMENT. It is true. All of our miseries are nothing but attachment. Our whole ignorance and darkness is a strange combination of a thousand and one attachments. And we are attached to things which will be taken away by the time of death, or even perhaps before. You may be very much attached to money but you can go bankrupt tomorrow. You may be...

... money, our prestige, respectability, they are all soap bubbles. And certainly, THE ESSENCE OF THE WAY IS DETACHMENT. Don't get attached to the soap bubbles; otherwise you will be continuously in misery and agony. Those soap bubbles don't care that you are attached to them; they go on bursting and disappearing into the air and leaving you behind with a wounded heart, with a failure, with a deep...

... railway stations, in airports, small children dragging their teddy bears with them, ugly, dirty, but to them they are very essential. Without them they cannot sleep; the teddy bear is their companion. They will become older and they will drop the teddy bear but they will drop it only when they have found another teddy bear. It does not matter what the shape of the teddy bear is -- it can be money. I...

... are you going? Have you counted your rupees? -- because if there are ninety nine and suddenly you feel like going to the urinal, you will be stuck. And he would immediately count his money and he would say, "There is no problem. One hundred rupees is a must. Without it I cannot do even such a small thing as pissing -- what to say about great things?" That was his teddy bear. He used to...

... again. And death and life are not in the hands of man, they are decided by fate. If she's going to die, she will die whether I call the physician or not. Why waste money? If she is going to live, she will live. Either way, a physician is absolutely unnecessary." The friends said, "We have never thought that you are so greedy. We have always heard that you are greedy -- but so much! Do you...

... think you are going to take all your money with you when you die?" He said, "Of course. I have a plan." They could not believe him. They said, "What plan?" He said, "Before I die I will take all the money in a boat, go deep into the ocean and jump with all my money, into the ocean." The friends could not believe their ears. They said, "Are you mad or something...

...? Still your money will be left in the ocean and you will have to go alone." At least there would be a satisfaction that nobody else was enjoying his money. You will find all kinds of greedy people and you will find all sorts of greed within yourself. And when greed is not fulfilled, anger arises, frustration arises. You become angry with the world, you become angry with yourself, you become angry...

... world, and you will go empty-handed out of the world. Everything that you have is not yours. Your house is nothing but a caravanserai. Your money is not your money; you have exploited for it. Your land is not your land; it was always there before you came and it will remain there after you are gone. What is yours? You can only give that which is yours, you cannot give that which is not yours. You...

... screams that are in you are all released. But Janov has failed the same way as Sigmund Freud has failed. Psychoanalysis has not been able to give man his spirituality, his being, his freedom. Of all that it has promised, not a single thing has been delivered, and millions of people have wasted their time and money for nothing. Now Janov has done the same number again. One primal scream releases you, but...

... ancient. They have gone to other therapies because there are other geniuses, and any type.... Now one of my sannyasins who is here invented a therapy - hugging therapy. The whole hour, the whole session, everybody is hugging everybody else... but in California, everything goes, and he was earning a lot of money. The strangest thing is, that you can tell the Californians any stupid thing and they will do...

... better - include me out. Don't put me in this game. There are many who are mad, who want to compose question papers because that brings money, who want to examine answer copies because that brings money. I am simply refusing money - anybody else will be happy to have it. Make somebody happy." He looked at me and he said, "I have always thought that in your eccentricities, there is always...

... anything because we have nothing to lose, and we have the whole universe to gain. You are right on the doorstep of the temple of God. Love is the beginning, God is the journey. God is not the goal, God is the pilgrimage. I am reminded of Al Hillaj Mansoor, a great Sufi mystic. He was young, but very poor. He collected money, borrowed money, tried to earn, because he wanted to go to Mecca for a pilgrimage...

.... For Mohammedans, one of the essential things is that at least one time in your life, you should go for a pilgrimage to Mecca, the place where Mohammed created the whole world of Islam. Finally, after three years, he had enough money to go. The whole town had come to bid him farewell. As he left the people and was leaving the town boundaries, he saw an old man, sitting under a tree. It was a...

... crossroad, so he had to ask him: "Which road goes to Mecca?" The old man said, "Come here," and the way he said "Come here" was such that Al Hillaj's Mansoor had to go. The man said, "No road goes to Mecca! But if you are interested in the pilgrimage, that is possible, and there is no need to go anywhere. First, put everything, all your money and everything in front of...

... me." He was saying it in such a way... he had a certain charisma around him; whatever he said, Al Hillaj had to do. He hesitated a moment - "He is going to take all my money! Three years I have worked... but what to do? Looking at the man, money seems worthless. Looking into his eyes, it seems you have reached Mecca." And the old man laughed, "Right! You are understanding it...

... only be outside, they should be inside, too." He went back home. The whole town gathered. They said, "What happened?" Because Mecca in those days used to take at least four to six months, going and coming. "You are back! We have just reached home and you are back. What happened?" He said, "Mecca came to meet me outside the town and asked me to give all my money. I took...

..., " You don't understand my problem. I cannot touch money. He keeps the money to pay the taxi driver. I always have him with me; otherwise how can I manage to come here?" I said, "It is strange. It is your money -- he is the keeper. You are famous for not touching money and this poor fellow will fall into hell. He is touching YOUR money! It is not even his! What kind of karma is he...

... committing? Touching one's own money is bad and touching somebody else's money -- that must be worse." I said, "Think of this poor man also. If it is your money, whether you touch it or not ...or you can purchase rubber gloves. Make it simple so you can touch the money but still you are not touching it." But that will not make somebody a saint. If somebody is wearing rubber gloves and having...

... all kinds of money with him, you will not call him a saint. This seemed to be very cunning man ...but having another person is not very different either. So there are people who are silent, but inside they are boiling. They want to speak and they find ways of speaking by making gestures, which is a very difficult thing because they become absolutely dependent, almost slaves, on the person who...

... anything. It is beyond its power to tell Nepal, "Please don't cut the trees." In the first place, even if Nepal stops cutting the trees, the wrong has already been done. And in the second place, Nepal cannot stop cutting those trees; it has sold them even for the future thirty years. It has taken the money to survive. A similar kind of situation exists in many areas of the world. There are many...

... was just to do business, sell things, accumulate money. All their violence became their greed. That is the reason why they are the only people in India who don't have beggars; they are the richest people in India. But this is a kind of sucking the blood of the society. Everything else is being done by somebody else, and the money somehow goes on moving into hands which don't do anything. Mahavira...

.... Everybody has taken a certain portion of life, ignoring the remaining parts which are essentially joined with it. There are people... for example, the man who created the Nobel Prize committee was the greatest arms producer in the first world war. He earned so much money out of the production of war materials that he created a Nobel Prize for peace. There is so much money that every year dozens of Nobel...

... Prizes are given - with each Nobel Prize two hundred and fifty thousand dollars also are given - and this all comes only from the interest on the money. The basic money remains in the banks of Switzerland. It will continue forever to give twelve Nobel Prizes per year for creating arts, for creating peace, for creating great poetry, painting, science. And the man who created the money created it by...

... books. The federal government was giving money to it, as to any city; the state government was giving money to it. They managed a very tricky thing. They persuaded the president of the Mormons to send a message to the judge, "You have been chosen by God to go to Nigeria for missionary work." I wrote a letter to him, saying, "It is very strange that in the whole world God has chosen you...