... said: 'Come, let us divide the head too.' 'What! Shall I not receive even as much as before?' exclaimed he. 'Until now', he [R. Eleazar] replied, 'the money was [altogether] mine; had I not given you a little more [than half], It would have looked like usury. Now, however, we are partners: what will you plead? I have worked rather more? But people say 'The average aris binds himself to the landowner...

..., the local usage here is to breed [until fully grown], and we learnt: Where it is the usage to breed, they [the young] must be fully bred.24 Two Cutheans25  entered on a share partnership.26  Then one went and divided the money without his partner's knowledge. So they came before R. Papa.27  Said he to him [the plaintiff]: What difference does it make? Thus did R. Nahman rule: Monies...

... he is only entitled to his own half, and no more. Samaritans. As in the case of breeding, one investing the money, and the other trading with it. This shews that though by this time Jews regarded them as Gentiles, they nevertheless submitted to Jewish jurisdiction. For last year you upheld his dividing without my knowledge, but now disallow mine without his. Tractate List / Glossary / / Bible...

... full weight, but not if some are good, and others of full weight.3 R. Hama used to hire out a zuz for a peshita per day.4  [As a result] his money evaporated.5  Now he argued, [Wherein does it differ] from a spade?6  But the analogy is false: the self-same spade is returned, and its depreciation is assessable; whereas the self-same coins are not returned, nor can their depreciation be...

... estimated.7 Raba said: One may say to his neighbour, 'Take these four zuz and lend money to so-and-so,'8  [because] the Torah forbade only usury which comes from the borrower to the lender. Raba also said: One may say to his neighbour, 'Here are four zuz, and persuade so-and-so to lend me money.' Why so? He merely receives a fee for his talking; just as Abba Mar, the son of R. Papa, used to take...

... balls of wax from wax dealers, and then persuade his father to lend them money. But the Rabbis protested to R. papa: Your son enjoys usury. He replied: Such interest we may enjoy: the Torah forbade only interest that comes from the borrower [direct] to the lender; but here he receives a fee for his talking, which is permitted. MISHNAH. ONE MAY ASSESS COWS, ASSES, AND ALL ANIMALS WHICH TOIL FOR THEIR...

... was, nevertheless, ruled that if one assesses a cow for his neighbour, and says to him, "Your cow is charged to me at thirty denarii,18  and I will pay you a sela' per month," — it is permitted, because he did not assess it as money.' But did he not? — R. Shesheth said: He did not assess it as money whilst alive, but only in case of death.19  R. papa said: The law is: For a...

... ship, both hire and loss [is allowed], - To Next Folio - Original footnotes renumbered. See Structure of the Talmud Files That the litigant doubts my impartiality. Hence there can be no question of unfair division of money, as there may be in respect of wine. Some coins of particular mint were preferred to any others for current use; they were considered 'good'; on the other hand, money-changers, who...

... assessed them by weight, preferred those of full weight. Now, if all are 'good' or of full weight, one partner himself may make the division; but if some are 'good' and the others of full weight, they are not accounted as already divided, since some prefer the first and others the second. I.e., instead of calling it lending, he hired out money, as one hires any other commodity. [Such an arrangement was...

... not without advantage to the borrower, as it exempted him, in the same way as any other hirer, from responsibility in case of an unpreventable accident befalling the money, v. infra 93b (cf. Tosaf.)]. V. infra 71a; the penalty for usury is that one's wealth disappears. One may charge for hiring a spade; why not for hiring out money? Even if by chance the same coins should be returned. Though the...

... lender thus receives interest. V. supra p. 398, n. 7. V. p. 399, n. 10. This is discussed in the Gemara. In consideration of a loan for stock. In the first case, the money is expended on the field itself and therefore it is the equivalent of renting a better field, and hence worth more, notwithstanding that the 200 zuz must be separately repaid. But here the capital value of the shop and ship is not...

... increased; therefore the money advanced for stock is an ordinary loan, and the higher rental constitutes interest. In each case the money is expended in the shop or ship itself and therefore permitted. I.e., one may hire a ship at the lessee's risk in case it is damaged or sunk. I.e., the two together should be forbidden. For if the ship be assessed and the lessee accepts all responsibility, it is as...

... though he had borrowed money to its value, and the rent is usury. [H] (V. B.B. Sonc. ed. p. 206, n. 3) I.e., one may not accept a business on a profit sharing basis, whilst guaranteeing the investor absolute safety of his money, like 'iron sheep', which cannot come to harm. For if the investor's money is secured, it is a loan, on which he receives half profit as interest. Because one may receive from...

..., WHAT IS YOUR MESSAGE IN SHORT? Parinirvana -- better known in the commune as Paribanana -- Buddha's message in short is: Be a light unto yourself. And mine? Be a joke unto yourself! The sixth question: OSHO, WHY AM I ALWAYS THINKING OF MONEY? What else is there to think about? Money is power. Everybody else is thinking of money, don't be worried. Even those who are thinking of the other world... they...

... have different coins but they are also thinking of money. Money represents power, with money you can purchase power. Your saints are also thinking of money -- they call it virtue. By virtue you can purchase a better house in heaven, a better car, a better woman. A few people are not that greedy, they are thinking only of the money that is current in this world. A few people are more greedy, they...

... think of the other world. And if you are thinking of virtue to attain to paradise, what is it except money? A man stops thinking about money only when he starts living in the present. Money is the future; money is security for the future, a guarantee for the future. If you have a good bank balance your future is safe. If you have a good character, even life after death is safe. The whole world is...

... thinking in terms of money. Those who think in terms of power politics are thinking in terms of money, because money is nothing but a symbol for power. That's why you can go on accumulating more and more money, but the desire never leaves you to have still more -- because the thirst for power is unlimited, it knows no end. And people are thirsty for power because deep down they are empty. Somehow they...

... want to stuff that emptiness with something -- it may be money, power, prestige, respectability, character, virtue. Anything will do; they want to stuff their inner emptiness. There are only two types of people in the world: those who try to stuff their inner emptiness, and those very rare precious beings who try to see the inner emptiness. Those who try to stuff it remain empty, frustrated. They go...

... have the right way of seeing it. You see it through the mind; that is the wrong way. If you put the mind aside and look into your emptiness, it has tremendous beauty, it is divine, it is overflowing with joy. Nothing else is needed. Only then a person stops thinking about money, stops thinking about power, stops thinking about paradise -- because he is already in paradise, because he is already rich...

..., because he is already powerful. But ordinarily, Ramdas, it is not just to do with you; everybody thinks in some way or other about money. Two mothers were talking. One said to the other, "I haven't seen you in a long time. How is your son and what is he doing?" She replied, "My son is a famous actor in Hollywood and he's making a fortune. He just built a new home that cost three hundred...

... thousand dollars. What is your son doing?" Said the other mother, "My son is doing even better. He is gay and lives in Hollywood; he just moved in with an actor who has a three-hundred-thousand-dollar home." A young woman has decided to put aside some money for a rainy day and informs her husband that each time they make love she will expect him to put five dollars in the piggy bank. That...

... household, takes pity on him and gives him a hundred liras to visit the red-light district. When Sarah, the neighbor, sees Sammy running out of the house, she calls him, "Where are you running to like that? You look so very happy!" Sammy shows her the money and tells her that he is going to spend it on a beautiful young girl. "Give me the money!" proposes pretty Sarah. "You won't...

... regret it, you will see!" Rachel soon comes to know about it. Very indignant, she explodes, "The bitch! When she was pregnant last year, I did the same for Isaac, her husband, for nothing!" People are continuously thinking of money and money and money. It is nothing special to you, Ramdas, you are a normally abnormal person, as neurotic as everybody else. But please come out of this...

... neurosis. Live the moment, drop the future, and money loses its glamor. Live the moment with such totality and abandon, as if there is no other moment to come to you again, as if this is the last moment. Then all desire for money and power simply leaves you. If suddenly you come to know that today you are going to die, what will happen? Will you still be interested in money? Suddenly all desire for money...

... will leave you. If this is the last day, you can't waste it thinking about tomorrow, having more money in the world; there is going to be no tomorrow. Because we live in the tomorrows, money has become very important. And because we don't live, we only imitate others, money has become very important. Somebody makes a house, and now you are feeling very inferior. You were not at all dissatisfied with...

... your own house just a few days before, but now this man has made a bigger house: now comparison arises, and it hurts, it hurts your ego. You would like to have more money. Somebody has done something else, and your ego is disturbed. Drop comparing and life is really beautiful. Drop comparing and you can enjoy life to the full. And the person who enjoys his life has no desire to possess, because he...

... knows the real things of life which are worth enjoying cannot be purchased. Love cannot be purchased. Yes, sex can be purchased. So one who knows what love is will not be interested in money. But one who does not know what love is, is bound to remain interested in money, because money can purchase sex, and sex is all that he knows. You cannot purchase the starry night. One who knows how to enjoy the...

... night full of stars won't bother much about money. You cannot purchase a sunset. Yes, you can purchase a Picasso -- but one who knows how to enjoy a sunset will not be interested at all in purchasing a painting. Life is such a painting, such a moving, alive painting. But people who don't know how to see a sunset are ready to purchase a Picasso for millions of dollars. They will not even know how to...

... not be so much obsessed with money. The obsession is arising because we have forgotten the language of celebration. Hence money has become the only thing to brag about -- your life is so empty. I will not tell you to renounce money. That has been told to you down the ages; it has not changed you. I am going to tell you something else: celebrate life, and the obsession with money disappears...

... was lit17  on the Sabbath, all agree that it is forbidden [to handle it]; if a lamp was not lit therein, all agree that it is permitted. Rab Judah said in Rab's name: If a bed is designated for money, it may not be moved.18  R. Nahman b. Isaac objected: A NEW LAMP MAY BE HANDLED, BUT NOT AN OLD ONE. To Part b Original footnotes renumbered. See Structure of the Talmud Files Yet he may not...

... forbidden, even if money was not actually placed there. Tractate List / Glossary / / Bible Reference Shabbath 44b Now if a lamp, though made for that purpose, may be handled if it was not lit, how much more so a bed, which was not made for that purpose! Rather if stated, it was thus stated: Rab Judah said in Rab's name: In the case of a bed which was designated for money, if money was placed upon it,1...

...  it may not be handled; if money was not placed upon it, it may be handled. But if it was not designated for money, then if money is lying upon it [now], it may not be handled; if money is not lying upon it, it may be handled, provided that there was none upon it at twilight.2 R. Eleazar objected: As for its wheel-work, if detachable, it has no connection therewith, is not measured with it, does...

... not protect together with it in [the matter of] a covering above the dead, and it may not be rolled on the Sabbath if there is money upon it.3  Hence if there is no money upon it [now] it is permitted, though it was there at twilight? — That is according to R. Simeon, who rejects [the law of] mukzeh,4  whereas Rab agrees with R. Judah. - To Next Folio - Original footnotes renumbered...

.... See Structure of the Talmud Files Even on weekdays, and it was removed before the Sabbath. Yet it has thereby been set apart and employed for something (sc. money) that may not be handled on the Sabbath, and therefore may not be handled itself either. Before the commencement of the Sabbath. For if there was money upon it at twilight, it could not be handled then, and being interdicted then it...

..., it does not save them from uncleanness. For the body itself does not intervene, while the wheel-work has not a capacity of forty se'ahs, and it is not counted as part of the whole. The object which becomes unclean is technically called a tent or covering (ohel) of the dead. With respect to the last clause Ri explains: if it is not detachable it may be rolled even if money is lying upon it, because...

... the wheel-work is then only part of the carriage, whilst there is no money upon the body thereof, which is the chief portion. Nevertheless, since money may not be handled for any purpose whatsoever, he admits that the wheel may not be rolled when there is actually money upon it now. Tractate List / Glossary / / Bible Reference                    ...

... Babylonian Talmud: Baba Mezi'a 61         Previous Folio / Baba Mezi'a Contents / Tractate List / Navigate Site Babylonian Talmud: Tractate Baba Mezi'a Baba Mezi'a 61a now, since this is redundant in respect of money neshek, as it is already written, Thou shalt not lend upon usury to thy brother,1  utilise the subject [to teach that the prohibition of] ribbith [applies...

... to] money.2  [From this] I know it only of the borrower:3  whence do we know it of the lender? Neshek is stated in reference to the borrower; also in reference to the lender:4  just as with respect of the neshek written in reference to the borrower, no distinction is drawn between money and provisions, neshek and ribbith,5  so also, in respect to neshek written in reference to...

... the lender, you must draw no distinction between money and provisions, neshek and ribbith. Whence do we know to extend [the law] to everything?6  From the verse, neshek of anything that is lent upon usury. Rabina said: There is no need of any verse [to teach] either that the prohibition neshek in respect of victuals, or of ribbith in respect of money, [applies to the lender]. For were it...

... written, 'Thy money thou shalt not give him upon neshek, and thy food upon marbith,' [it would be] even as you say.7  Since, however, it is written, Thy money thou shalt not give him upon neshek and upon marbith thou shalt not lend thy victuals,8  read it thus: 'Thy money thou shalt not give him upon neshek and upon marbith, and upon neshek and upon marbith thou shalt not give thy victuals.'9...

... renumbered. See Structure of the Talmud Files The object of the loan being unspecified, it must include money, particularly as the verse ends, neshek of anything for which there can be neshek. It is one of the methods of the Talmudic exegesis that if a verse is redundant in respect of its own subject, it is applied to some other. This verse is assumed to refer to the debtor, and thus translated: Thou shalt...

... not cause thy brother to take neshek, neshek of money etc. This follows because [H] is [H], causative; were the lender referred to, Scripture should have written [H]. Hence it teaches that if a borrower repays more than he receives, whether money or provisions, he transgresses two injunctions. Lev. XXV, 37. I.e., the prohibitions under neshek and ribbith apply to both money and food. To things which...

... are neither money nor food. For then the two clauses would be distinctly separated, neshek being related to money, and marbith to provisions. Literal translation with disregard of the accents. I.e., since neshek and marbith are coupled in the middle of the verse, they are both read with the first half of the verse, which treats of money, and with the second half, dealing with provisions. V. supra...

.... Since the Tanna deduces its applicability to the lender by a gezerah shawah, how can Rabina, an Amora, maintain that it is inherent in the verse itself, it being axiomatic that an Amora cannot disagree with a Tanna? V. p. 364. n. 4. Therefore the gezerah shawah teaches that the lender violates these injunctions, whatever he lends upon usury. Since the essence of all three is the taking of money (or...

... goods) to which one is not entitled, had one been prohibited, the others would have followed as a matter of course. Lit., 'novel'. It is a principle of exegesis that an anomaly cannot provide a basis of analogy for other laws. The thing stolen is taken against the desire of its owner. Since the money of which the victim is defrauded is given of his own free will. So the injury remains permanently. But...

... in robbery and usury the victim's forgiveness may wipe it out. Even in fraud, though the money is given of one's free will, still he does not consent to be defrauded. Lit., 'buying and selling'. I.e., by robbery or usury. But overcharging is sometimes a normal incident in trade, i.e., when one is particularly in need of an article, he may knowingly overpay. That robbery is prohibited, the...

... distinguished in Egypt between the first-born and one who was not a first-born;14  even so, it is I who will exact vengeance from him who ascribes his money to a Gentile and lends it to an Israelite on interest,15  or who steeps his weights in salt, or who [attaches to his garment threads dyed with] vegetable blue16  and maintains that it is [real] blue.'17 Rabina happened to be in Sura on the...

...: What is R. Johanan's reason?33  The Writ saith, He hath given forth upon usury, and hath taken increase: shall he then live? he shall not live: he hath done all these abominations:34  For it [this transgression] death is prescribed, but not return [of the money]. R. Adda b. Ahaba said: Scripture saith, Take thou no usury of him, or increase: but fear thy God:35  fear is prescribed, but...

.... XV, 38, 41); weights: Just balances, just weights, a just ephah, and a just hin, shall ye have: I am the Lord your God which brought you out of the land of Egypt (Lev. XIX, 36). Though this, particularly where the child is a first-born on the father's and not on the mother's side, is not always known to man but only to God. Gentiles being permitted to take interest, Jews pretended that their money...

.... Lit., 'according to these words'. Lending a sum of money for a larger return is Biblically forbidden; but buying ahead, as illustrated in the Mishnah, was prohibited by the Rabbis. I.e., usury as defined in the first clause. Job XXVII, 17: i.e., if a man received interest, his heirs ('the just') are under no obligation to return it, but may put it to their own use. Surely not! If interest that is...

... ultimate that even if the whole world is against it, it makes no difference at all. You don't need any validity from anybody else. The last question: Question 4: BELOVED MASTER, WHY DO I ALWAYS FEEL THAT SEX AND MONEY ARE SOMEHOW DEEPLY CONNECTED WITH EACH OTHER? Nirmal, they are connected. Money is power; hence it can be used in many ways. It can purchase sex, and down the ages that has been the case...

... were numbered, and it depended on how much money you had. In fact, in the old days, that was the only way to know how rich a man was; it was a kind of measurement. How many wives has he? Now, Hindus, particularly ARYA SAMAJIS, criticize Hazrat Mohammed very much for having nine wives - and they don't think of Krishna who had sixteen thousand wives. And he is not an exception, he is the rule. In this...

... country, as in other countries, down the ages, the woman has been exploited - and the way to exploit is money! The whole world has suffered through prostitution, it degrades human beings. And what is a prostitute? She has been reduced to a mechanism, and you can purchase her with money. But remember perfectly well that your wives are not very different either. A prostitute is like a taxi, and your wife...

... is like your own car, it is a permanent arrangement. Poor people cannot make permanent arrangements, they have to use taxis. Rich people can make permanent arrangements - they can have their own cars. And the richer they are, the more cars they can have. I know one person who had three hundred and sixty-five cars - one car for every day. And he had one car made in solid gold.... Money is power, and...

... power can purchase anything. So, Nirmal, you are not wrong that there is some connection between sex and money. One thing more has to be understood. The person who represses sex becomes more money-minded, because money becomes a substitute for sex. Money becomes his love. See the greedy person, the money maniac: the way he touches hundred-rupee notes - he touches them as if he is caressing his beloved...

...; the way he looks at gold, look at his eyes - so romantic. Even great poets will feel inferior. Money has become his love, his goddess. In India, people even worship money. There is a particular day to worship money - actual money - notes and coins, rupees, they worship. Intelligent people doing such stupid things! Sex can be diverted in many ways. It can become anger if repressed. Hence the soldier...

... has to be deprived of sex, so that the sex energy becomes his anger, his irritation, his destructiveness so he can be more violent than he ever was. Sex can be diverted into ambition. Repress sex: once sex is repressed, you have energy available, you can channel it into any direction. It can become a search for political power, it can become a search for more money, it can become a search for fame...

..., name, respectability, asceticism, etcetera. Man has only one energy - that energy is sex. There are not many energies within you. And only the one energy has been used for all kinds of drives. It is a tremendously potential energy. People are after money in the hope that when they have more money, they can have more sex. They can have far more beautiful women or men, they can have far more variety...

.... Money gives them freedom of choice. The person who is free of sexuality, whose sexuality has become a transformed phenomenon, is also free of money, is also free of ambition, is also free of the desire to be famous. Immediately all these things disappear from his life. The moment sex energy starts rising upwards, the moment sex energy starts becoming love, prayer, meditation, then all lower...

... manifestations disappear. But sex and money are deeply associated. Your idea, Nirmal, has some truth in it. A wizened little client in a fancy whorehouse is heard shouting from the upper floor: "No! Not that way! I want it my way, the way we do it in Brooklyn. So quit it! Do it my way or forget it!" The madam climbs the stairs and erupts into the girl's room. "What is the matter with you, Zelda...

... different about it?" "In Brooklyn I get it for nothing." People can be so obsessed with money, as much as they are obsessed with sex. The obsession can be shifted towards money. But money gives you purchasing power and you can purchase anything. You cannot purchase love, of course, but you can purchase sex. Sex is a commodity, love is not. You cannot purchase prayer, but you can purchase...

... priests. Priests are commodities - prayer is not a commodity. And that which can be purchased is ordinary, mundane. That which cannot be purchased is sacred. Remember it: the sacred is beyond money, the mundane is always within money's power. And sex is the most mundane thing in the world. A man enters a modern Chicago whorehouse-nightclub run by the gangland syndicate which is now planning to...

... streamline its image. The whorehouse takes up various floors of a skyscraper hotel, and he is received by a lovely young receptionist in a sexy uniform, who sits him at a teakwood interview desk and asks how much money he wants to spend. She explains that prices range from five dollars up to one thousand dollars, depending on the quality and number of girls wanted. Everything is shown on the television...

...?" he asks at last. "Of course," says the receptionist. "Seventh floor - roof garden. One dollar a shot. Self- service." Money is certainly associated with sex, because sex can be purchased. And anything that can be purchased is part of the world of money. Remember one thing: your life will remain empty if you know only things which can be purchased, if you know only things...

... have traveled so far. In your own capital I have a follower who has attained to the same state, and he is so poor that he may be willing to sell it. I am not willing, because I don't need any money. You can see I am naked, I don't need any clothes, I am utterly satisfied - I don't have any needs, so what will I do with your money? Even if you give me your whole kingdom I am not going to accept it. I...

... had my own kingdom - that I have renounced. I had all that you have got!" And Bimbisara knew it, that Mahavira had had all and had renounced, so it was difficult to persuade this man to sell. Certainly, money meant nothing to him. So he said, "Okay, who is this man? Give me his address." And Mahavira told him, "He is very poor, lives in the poorest part of your city. You may...

... can die for you right now, I can cut off my head - but how can I give you my samadhi? It is not sellable, it is not purchasable - it is not a commodity at all. It is a state of consciousness. Mahavira must have played a joke on you." Unless you know something which cannot be sold and cannot be purchased, unless you know something which is beyond money, you have not known real life. Sex is not...

... beyond money - love is. Transform your sex into love, and transform your love into prayer - so one day even kings like Bimbisara may feel jealous of you. Become a Mahavira, a Buddha, become a Christ, a Zarathustra, a Lao Tzu. Only then have you lived, only then have you known the mysteries of life! Money and sex are the lowest, and people are living only in the world of money and sex - and they think...

... they are living. They are not living, they are only vegetating, they are only dying. This is not life. Life has many more kingdoms to be revealed, an infinite treasure which is not of this world. Neither sex can give it to you, nor money. But you can attain to it. You can use your sex energy to attain it, and you can use your money power to attain it. Of course, it cannot be attained by money or by...

... sex, but you can use your sex energy, your money power, in such an artful way that you can create a space in which the beyond can descend. I am not against sex, and I am not against money, remember it. Always remember! But I am certainly for helping you go beyond them - I am certainly for going beyond. Use everything as a step. Don't deny anything. If you have money, you can meditate more easily...

... than the poor person. You can have more time to yourself. You can have a small temple in your house; you can have a garden, rosebushes, where meditation will be easier. You can allow yourself a few holidays in the mountains, you can go into isolation and live without worry. If you have money, use it for something which money cannot purchase, but for which money can create a space. Sexual energy is a...

... is possible only through meditation, not through sex alone. Use sex, use money, use the body, use the world, but we have to reach God. Let God remain always the goal. Enough for today. Generated by PreciseInfo ™ ...

... in R. Judah's opinion even the half against which he holds a pledge is also cancelled! But [if so,] what is the purpose of the pledge? — As a mere record of fact.3 R. Kahana was given money [in advance payment] for flax. subsequently flax appreciated, so he came before Rab. 'Deliver [the goods] to the value of the money you received,' said he to him; 'but as for the rest, it is a mere verbal...

... resentment against him? Since he took possession thereof, he has a monetary claim upon him! Hence it must certainly mean that he did not [first] take it from him. Which proves it.25 A certain man gave money for poppy seed. Subsequently poppy seed advanced in price, so he [the vendor] retracted and said, 'I have no poppy seed: take back your money.' But he would not take his money, and it was stolen. When...

... 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...

... Tannaim respectively. I.e., to prove the fact of the debt — presumably this refers to a verbal loan. Though the Mishnah states that he who does not stand by his word will be punished, that is only when his word is substantiated by the payment of money, which, though not legally, is morally binding. But where no money has been paid, a transaction can be cancelled without any scruples. Lev. XIX. 36...

... 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...

... "No," I answered. "Then let me entrust this money to you," he replied, "as it is growing dark,"1  "The house lies before you." I replied; so he deposited it in the house, and it was stolen. When he came before Raba, he ruled: In every case of "The house lies before you," not only is one not a paid bailee,2  he is not even a gratuitous trustee.' Thereupon I observed to him,3  'But the...

... 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...

...] cannot retract, since the money is in his hand. [You say,] 'in his hand'!7  but it is in the vendor's! — Say then, because his money's worth is in his hand.8  But that is obvious!9  — Said Raba: The circumstances here are, e.g., where the vendee's loft was rented to the vendor.10  Now, why did the Rabbis institute meshikah? For fear lest he say to him, 'Your wheat was...

... burnt in the loft'.11  But here it is [already] in the vendee's ownership; should fire accidentally break out, he will take the trouble to save it — 12 A certain man gave money [in advance payment] for wine. Subsequently he learnt that one of the men of the Field-marshal13  Parzak intended to seize it — Thereupon he said to him, 'Return me my money:I do not want the wine' &mdash...

... stated: Rab said: We learnt, A sixth of the [true] purchase price. Samuel said: A sixth of the money [actually] paid was also taught. Now, if that which is worth six [ma'ahs] was sold for five or seven, all agree that we follow the purchase price.18  Wherein do they differ? If something worth five or seven [ma'ahs] was sold for six. According to Samuel, who maintained that we follow the money paid...

... a sixth on one side, it is fraud.22 We learnt: FRAUD IS CONSTITUTED BY [AN OVERCHARGE OF] FOUR SILVER [MA'AHS] IN TWENTY FOUR, WHICH IS A SELA', [HENCE] A SIXTH OF THE PURCHASE. Surely that means that one sold something worth twenty [ma'ahs] for twenty-four. which proves that a sixth of the money paid was also taught? No; It means that twenty-four [ma'ahs] worth was sold for twenty. Then who was...

... RULED IN LYDDA THAT FRAUD IS CONSTITUTED BY EIGHT SILVER [MA'AHS] IN TWENTY-FOUR, WHICH IS A SELA', [HENCE] A THIRD OF THE PURCHASE. Surely that means that one sold something worth sixteen [ma'ahs] for twenty four, which proves that a third of the money paid was also taught?24  — No: it means that what was worth twenty-four was sold for sixteen. Then who was overreached? the vendor! But...

... six — who was defrauded? The vendee. Therefore the vendee has the upper hand, [and] he can demand of him [the vendor] either, 'Return me my money', or, 'Return me the overcharge'.26  If he sold him - To Next Folio - Original footnotes renumbered. See Structure of the Talmud Files The Sabbath was about to commence. To be responsible for theft. Rabina to the Rabbi who related this story...

.... Which shows that a sale was in question. Lit., 'the thing never happened'. That one can withdraw. Which grammatically refers to the vendee. I.e., he has already received the goods. That the sale cannot be revoked once the purchaser has taken possession, and even the Rabbis admit it. And the goods were stored therein. V. p. 282, n. 7. This assumes that by Biblical law the delivery of money alone...

...: even the defrauding party too can declare the sale null in these circumstances (infra 50b). Since it is only a seventh of the true purchase price, the vendor is regarded as having foregone part of his due. I.e., whether we regard the true purchase price or the money paid. Which is returnable, whilst the sale is valid. Since the article is no longer in his hand, he can retract whenever he finds that...

... usage arose as the result of the Baraitha which was taught.4 R. 'Anan said in Samuel's name: Orphan's money may be lent out at interest.5  R. Nahman objected: Because they are orphans we are to feed them with forbidden food! Orphans who eat what is not rightfully theirs may follow their testator! Now tell me, said he, what actually transpired?6  — He replied: A cauldron, belonging to...

... men, since he [the owner] stands the loss of wear and tear, for the more the copper is burnt, the greater is its depreciation.8 Rabbah b. Shilah said in R. Hisdah's name — others state, Rabbah b. Joseph b. Hama said in R. Shesheth's name: Money belonging to orphans may be lent on terms that are near to profit and far from loss.9 Our Rabbis taught: [One who invests money on terms] near to...

... profit but far from loss is a wicked man; near to loss but far from profit is a pious man; near to both or far from both — that is the arrangement of the man in the street.10  Rabbah asked R. Joseph: What is done with orphan's money? — He replied: It is entrusted to Court, and paid out to them in instalments.11  But surely the principal will disappear! he urged. What then would...

... you do? he asked. — He replied: We seek out a man who possesses broken pieces of gold,12  take the gold from him,13  and entrust to him the orphan's money on terms that are near to profit and far from loss. But an object which bears an identification mark14  cannot [be taken as a security]15  lest it was [merely] entrusted to him, and its owner may come, state the mark...

... [which proves his ownership] and take it away. R. Ashi demurred: That is well if you find a man who possesses broken gold; but if you do not, is the orphan's money to be frittered away? — But, said R. Ashi, we seek out a man whose property is secure,16  who is trustworthy, obedient to the law of the Bible,17  and will not suffer a ban of the Rabbis,18  and the money is given to him...

... Samuel, but must have deduced it from some incident. V. p. 405, n. 2; the same reasoning applies here, and therefore he concluded that interest may be taken on orphan's money. Though the hirer pays for actual loss of weight, yet even the rest loses in value the more often it is placed upon the fire, and therefore the hiring fee is not interest. I.e., the orphans taking a share of the profit, but none...

... of the loss. Though this is forbidden to adults as indirect interest, the Rabbis permitted it in the case of orphans who, being unable to earn money themselves, might soon be reduced to penury if not permitted to put out their money on advantageous terms. 'Near to both' — taking more than half the profit, and standing more than half the loss; 'far from both' — less than half the profit...

... or loss. Lit., 'coin by coin.' Then they are certainly his, for when money is given into the safe-keeping of others, only proper coins are given — i.e., a wealthy person is sought. [Omitted in some texts, v. Rashal and D.S.] I.e., any object which a person may claim as his own on the strength of identification marks. [Or, as proof of wealth.] I.e., whose ownership thereof is universally...

... acknowledged. [MS.M. rightly omits 'of the Bible', there being no distinction between Rabbinic and Biblical law in regard to the obedience expected of a man to be entrusted with orphan's money.] Who will obey them rather than come under their ban. That he may be duly impressed with the solemnity of his obligations (Asheri). Tractate List / Glossary / / Bible Reference Baba Mezi'a 70b MISHNAH. ONE MAY NOT...

... ACCEPT FROM AN ISRAELITE AN 'IRON FLOCK' [INVESTMENT WITH COMPLETE IMMUNITY FOR THE INVESTOR], BECAUSE THAT IS USURY. BUT SUCH MAY BE ACCEPTED FROM HEATHENS.1  AND ONE MAY BORROW FROM AND LEND TO THEM ON INTEREST. THE SAME APPLIES TO A RESIDENT ALIEN.2  AN ISRAELITE MAY LEND A GENTILES MONEY [ON INTEREST] WITH THE KNOWLEDGE OF THE GENTILE, BUT NOT OF THE ISRAELITE.3 GEMARA. Shall we say that...

... thereof: since if he [the breeder] did not render the money,8  the heathen would come and seize the cow [entrusted to the breeder in the first place], and should he not find the cow, seize the young, it is a case of 'the hand of a heathen coming in the middle',9  and wherever that is so, there is exemption from the law of firstlings: He that by usury and unjust gain increaseth his substance...

... [further] raised an objection: ONE MAY BORROW FROM AND LEND MONEY TO THEM ON INTEREST, AND THE SAME APPLIES TO A RESIDENT ALIEN!18  — R. Hiyya, the son of R. Huna, said: This [permission] is granted only [up to] - To Next Folio - Original footnotes renumbered. See Structure of the Talmud Files V. p. 405, n. 3. Heb. [H], one who, for the sake of acquiring citizenship in Palestine, renounced...

... the agreement. I.e., the heathen retains certain rights therein. Prov. XXVIII, 8. Shapur I, King of Persia, and a contemporary of Samuel (third century), with whom he was on terms of intimacy. He took money from the Jews and made grants thereof to poor heathens. (Rashi: To heathens, who are poor in that they have no fulfilment of precepts and good deeds to their credit.) Deut. XXIII, 21. V. p. 363...

... - that was the year of the Democratic Convention in Chicago in '68. And so my club became a hangout for the hippies, because they wanted to go to Chicago and protest what was going on. And I was having a concert at my club one night, to raise money, and the police raided the nightclub - my club - for no reason at all. And I was standing outside in my office over-looking the street, and I saw all these...

... each one will cost you that much money a month. "Which one do you want?" AJ: What was the Super Deluxe? AR: That was the one I took. That was the two-thousand-a-month plan. And I took that plan, and I paid them $2000 a month, and they left me alone. And whenever they were going to raid the club they would call in "We going to have a phony raid tonight, just to look good for the people in the...

... things. Finally, what happened for me was, one day they came to me and said "Look. We can't take your money any more." I said: Why? What's up? What's going on? They said "We have to close your club; there's elections coming, and the aldermen in the neighborhood don't want you open any more. So, we can't take your money." So I had to go to court and fight them, and they were trying to close the club...

... respect if somebody else did them. And what's the point of living if you don't like who you are? You can have all the money in the world, and if you look in the mirror and you don't like what you see there, what's the point of it? So to me the most important thing is that I like who I am, and that I take actions that I would respect if somebody else did them. And you live a life of character, honesty...

... they've taught everybody we're a democracy, which is not true. So then in 1913 they bring the Federal Reserve System into being. Now they have this Federal Reserve System which in 1913 got the right to create money for the government, when before that the government could create its own money. [8] Now the government, when it needed money, had to borrow from this private bank called the Federal Reserve...

..., which is a private bank, owned by individuals, incorporated in Delaware. [9] And so what happens is, now the government borrows money from them, to fund the government, then the government says "Well, we have to pay these people interest. How are we going to pay them interest? Let's impose a tax on the labor of the American people-" which never existed before "-to pay the interest to the bankers." [10...

...] Not one nickel goes of your personal income taxes goes to the infrastructure of the country AJ: In fact in 1980 Ronald Reagan said not one red cent of your income tax money goes to run the country, it all goes to the Federal Reserve. AR: Well, it was the Grace Commission Report that said that "not one nickel goes to the infrastructure of the country." [11] [AJ: "I guess Reagan quoted that then...

...."] Right. But the point I'm trying to make is that by creating this Federal Reserve System, the government now became dependent on these private banks for money. And they started taxing us. And so now what happens is, in 1935 Social Security started, and they gave you these Social Security cards, said "not to be used for identification". Social Security number, right on the card. And through Social...

... Security, they started deducting money out of your paycheck. That was the first time they were ever to take money out of your paycheck. Of course, people agreed to it because they thought it was going to their retirement fund. And so then when they instituted the income tax again, they start taking money out of your paycheck, because Social Security could do it. And then they could do it again. You see...

... Federal Reserve System, the government has become vested in these bankers, and they get their money from the bankers, and so then they impose a tax on us, which makes us more slaves, and makes it more difficult for us to survive. Right? Giving them more profits. And now what's happened is that through the Federal Reserve System the bankers have pretty much taken control of our government, it doesn't...

... trying to do it in America with the North American Union. And they want to create a new currency called the "amero". [13] And the whole agenda is to create a one-world government where everybody has an RFID chip implanted in them. All money is to be in those chips - there'll be no more cash. And this is given me straight from Rockefeller himself; this is what they want to accomplish. And all money will...

... be in your chips. And so, instead of having cash, any time you have money in your chip, they can take out whatever they want to take out whenever they want to. If they say "you owe us this much money in taxes," they just deduct it out of your chip, digitally. [AJ: "Total control."] Total control. And, if you're like me or you, and you're protesting what they're doing, they can just turn off your...

... chip. And you have nothing. You can't buy food. You can't do anything. It's total control of the people. AJ: And that chip's connected to a database that has your purchasing records, what you do- AR: Everything! Everything is in there. And so, they want a one-world government, controlled by them, everybody being chipped, all your money in those chips, and they control the chips! And they control...

... you can for you and your family. What do the rest of the people mean to you? They don't mean anything to you. They're just serfs, they're just people." It was just a lack of caring. And that's just not who I was. It was just sort of cold, you know? And I used to say to him: What's the point of all this? You have all the money in the world that you need. You have all the power need. What's the point...

... now" [18]. But this isn't the socialism the public thinks it is, where the government robs from the rich to give to the poor. Actually it's always the big banks, the elites throughout history, that fund socialism. They want to use the middle class's money to basically domesticate the working class and expand the size of government so it can basically, in the endgame, eradicate the middle class, and...

... take men away from them - look at what they did with black families. You only had about ten percent illegitimacy 50 years ago, in black communities, and now it's over 90 percent. And look at welfare: "We're going to give you some money, but you can't have a man in the house." And so that was further to degrade the family. Totally destroyed. And now illegitimacy's over 50 percent in the general...

... population. AR: Well, see the whole thing is that these people control the money, so they make all the rules. You understand? And they put whatever the rules they want into effect. And the truth is America has really become a socialistic, communistic country. And everybody says its a capitalistic country, it's not a capitalistic country. How can it be capitalistic when you have a central bank? That's first...

... - it can't be! [AJ: "It's a planned economy."] It's a planned economy, it's a phony! If they want to create prosperity, they just print dollars, they just make dollars, or put digits into the economy. And then now you have prosperity. You don't have real prosperity, you don't have real manufacturing, you just have money being injected in, it's an infusion of credit. AJ: Which only makes the...

... government go into more debt. [AR: "Into more debt."] * * * AR: The Federal Reserve is poison to our country. Of course it is. It's poison. Whoever makes the money makes the rules. Rothschild said that. And they make the money! Why are we allowing these private bankers to make the money for our country? It makes no sense! Why are we paying interest to these banks, to make make money for us, when the...

... government can do it itself without paying interest? And without all that debt. There's no answer to that question and it's the question no politician will raise. Everybody talks about "America's debt" - how much debt we're in - we're in debt because we have to borrow money, and we don't have to borrow money. [AJ: "They designed it so we go into debt."] Exactly. We can create the money and back it by gold...

... so they can't create too much of it, so you don't have the inflation, and do what the founding fathers gave us. But instead, the bankers make the money, they control the government, they buy the politicians, they tell us who gets into office - they have computer voting, that's a fraud. They do whatever they want to do to us. They do whatever they want to do to us. And it has to stop. * * * AR: My...

..., to what it's supposed to be, get the bankers out of our government. Get the bankers out of our government: government should stop borrowing money from the banks. Government should make its own money, restore the republic, individual freedoms. That's what this country's about. And until we do that, we're going to be slaves. * * * AR: I see people like Bill O'Reilly on television. And I see how much...

... dollars, and setting up Israel in the state of Arizona. [AJ: "Unbelievable."] To end that problem, because that's a problem that they're not in charge of, in a sense. They're not controlling that problem. [. . .] They're very arrogant, they can do whatever they want to do. We've given these people the authority to create money out of thin air, and through that device, they control everything. And if you...

... want to win the battle to stop that, you have to deny them the ability to create money. It's only because they can make money that they have all this power. [AJ: "They literally have the money machines."] They have the money machines, they can print it, they can do whatever they want to do. They own everything. AJ: Aaron, we'd take over pretty quick, if we were the guys that issued the money, and...

... everybody had to come to give us real assets for the use of this money we just printed up. AR: I tell people: Why in the world does the American government borrow money from the banks when they have the ability to create it themselves without borrowing it and paying interest on it? Why? And nobody can answer that question. Not one politician ever raises that. Why does the American government borrow money...

... you're getting massive debt. So with the Federal Reserve you have inflation and debt. Now if the American Government made the money, backed by gold, which limited the amount they could make, you wouldn't have debt and you wouldn't have inflation. [22] AJ: But inflation was only about 50 percent from the 1780s - I've looked it up - until the late 1800s. And then we have the central banks already trying...

... to cause some panics which they then used to push the Federal Reserve. And if we look at inflation since 1913 until 2007, it's exponential, and in fact a dollar is worth about two pennies of what it was worth in 1913. Former Federal Reserve Chairman doubled the money supply from 2000-2006, and then [Ben] Bernanke, the new Fed chief, came in and said he's going to double it again in the next two...

... years. And then he said I'm now going to make the money supply numbers secret, and so now we don't even know, but the evidence is they are just - I mean in the curve of inflation, it just gradually grows, and then suddenly a point goes straight up [23] - and it seems we now- AR: It's parabolic, yeah. But the thing is - the only thing I disagree with you on - from early 1800 to 1913 there was no...

... inflation, other than during the Civil War, you know, when Lincoln was President. [AJ: "Well I'm talking about how much a dollar was worth."] A dollar never changed. There was no inflation. For a hundred years, there was no inflation. People knew what their money was worth, they could retire, they knew what it would cost them to live their lives out, there was no problem. It was only since 1913 when the...

... Fed came in that we've created massive inflation and massive debt. AJ: So, then what you said earlier, then there really wasn't inflation? [AR: "There was no inflation."] So you don't get inflation when the government issues money, at least in the U.S. History? [AR: "Not if it's backed by gold."] Exactly. But I'm talking about - and I did look this up - and I believe that if you look after the...

... country was set up - and some of the things back with Andrew Jackson and the rest of it - there were points when it spiked, and there were manipulations- AR: There were points, mostly during the Civil War. [AJ: "Yeah. And that's because Lincoln printed so much money."] Exactly, exactly. That's right. But once that ended, basically there was no inflation other than during that short period of time. I...

.... It's all because of the Federal Reserve System, and the Federal Reserve System, these bankers, are responsible for the demise of America. And if we ever want to win this battle, you must shut down the Federal Reserve System. And we must shut down these bankers, and restore sound money to this country. AJ: Would you talk a little about some of the families that own the private Federal Reserve? The...

.... A lot of people in Hollywood know the truth, and they're not willing to stand up and speak about it. I know many of them see my movie, and they know I'm right, and they won't talk about it - because everybody's afraid. Everybody's afraid because they think that this money they get, these Federal Reserve Notes, are really money, and they think they have a comfortable life-style, and they're afraid...

... take it any more." * * * AR: Well, I think if you analyze the situation, and if you realize that since the Federal Reserve has come into being in 1913, illegally, without a Constitutional amendment, by bribing a few Senators during Christmas vacation, they turned over the most important power that the American government has - the creation and issuance of money - to a private bank. Through that...

... private bank issuing money, they have destroyed this country. They have destroyed the purchasing power of the money, in this country. They've created social programs that are destroying this country. * * * AJ: Thanks to the work of Aaron Russo, and Ron Paul, and many others, folks are starting to find out who the real enemy is: offshore, private banking corporations that have engaged in a hostile...

... money to win - they make sure who gets the money. * * * AJ: The most important point is they control both parties. And public continues to only focus in on the distraction of the left puppet and the right puppet instead of looking at the puppet-master. In fact, more and more of this is coming out: "Top Senate Democrats: 'Bankers Own the U.S. Congress,' Senator Dick Durbin on Chicago radio station last...

... doing the right thing. I think a lot of them think they're doing the right thing. Not the top elite, but people within the system. But I think that it's all about, as Nick said to me, it's about control, and power. They have all the money they want, they can make all the money they want. They have a machine that can make all the money. It's not about money. It's about control. It's about their vision...

... game: the bank always wins, it has unlimited money, it's not the people playing on the board. [AR: "Exactly."] The bank owns the board, the box, [AR: "Right."] the shelf it's sitting on. AR: So that's because you gave them the ability to make the money. You have to take that away from them. [AJ: "You need to take the bank away from the private bankers."] Exactly. You have to take the creation of...

... money away from the private bankers and you'll solve 95 percent of your problems. AJ: Well, look at America. Ten percent growth rates every year like China's having right now. The US had ten percent growth rates until the Federal Reserve took over. And then if you look at that, it all starts really going downhill from there. AR: Well they destroyed the American worker. What they've done - here's...

... what's happened: The Federal Reserve has created this massive inflation in America. Which means that the American worker has to keep making more money to keep up with the cost of living. The more money they make to give it to cost of living, the less competitive they become in the world economy. So now what happens is we have to pay our workers so much to keep up with the cost of living, say "Well...

..., screw the American worker, let's go overseas now and get the cheap labor." AJ: But really that's a war being waged against the middle class. [AR: "Of course it is."] The bankers print the money - I mean really this is a war being waged against the middle class. The bankers print the money. Everything they're doing is about destroying any private pools of wealth or independence. AR: Yeah. But what I'm...

... the same way. And I don't know what's going to come out of- AJ: I mean, I don't have that much money, but I've got some money and it's like "What more do I need?" I can go on a trip if I want, I can help pay for my kids to go to school, and be happy. My wife's comfortable. How do I have to go out and screw some people so I can have some more junk? AR: Well, you know money's a funny thing. I was...

... talking to Michael Eisner one day and I said to Michael: You may have a billion dollars, Michael, but they're all dollars. You know? If the dollar goes bad, how much money are you going to have? And that's the thing. Everything is denominated in dollars. Everybody thinks in terms of dollars. But the dollar has no value. And some day, everything "returns to the mean". AJ: Well, really, the whole universe...

... says something, they let it die. But they keep perpetuating War on Terrorism. They keep perpetuating all these things that are lies. And it's because we've given them the money-making power - they control the media, they control the government, and they're all in bed together. So you're fighting all this propaganda all the time. And it's a very difficult fight. * * * AR: Americans: mobilize. Stand...

... libertarians, and I do not generally fault anyone too harshly for not being able to actually source the quotes of their heroes, although in the interest of being accurate and correct, I believe we should not continue to misattribute them. [8] I would say that Aaron Russo has it wrong here, when he says that the government issued its own money prior to the Federal Reserve Act. No, only during Lincoln's...

... "greenback" adventure and the Continental currency days did the government issue its own money. And the currency ended up in hyperinflation both times within the span of a few years. The US Government was getting its money from Treasury bonds bought by banks and investors (lent to the Government by banks and investors) before the Federal Reserve Act. The Federal Reserve System just institutionalized a...

... loses no money. The banks can always dump bonds for cash on the Fed. So the Fed can save the banks by buying the bonds and hyperinflation will still result as if the Government had been printing its own money. [9] Is the Federal Reserve a private bank, owned by individuals, incorporated in Delaware? Put just that way, oversimplified as it is: no, no it is not. But let's address various parts of the...

... streams for the repayment of bonded debt is vital to prevent hyper-inflation under this system. This is just speaking to the mechanics of money-from-bonded-debt, and leaves alone the issue of derivative contracts abstracted from bond debt (derivative contracts are abstracted from many "underlying" things or assets). Without people paying their debts, monetization of unpaid bonded debt will lead to hyper...

...://www.ocregister.com/articles/dmv-189719-police-confidential.html [21] http://www.youtube.com/watch?v=l-F-zmTNuk4 http://www.youtube.com/results?search_query=bill+o%27reilly+sunsara+taylor+world+can%27t+wait [22] The question of "what should our money system be?" is a very tricky one. It is a mistake to imagine that a gold standard is only a good thing, or even the best thing. I intend to describe the down-sides of...

...: N.A. Video Available: N.A. Length: N.A. ONE EVENING AS SHICHIRI KOJUN WAS RECITING SUTRAS A THIEF WITH A SHARP SWORD ENTERED, DEMANDING EITHER HIS MONEY OR HIS LIFE. SHICHIRI TOLD HIM: 'DO NOT DISTURB ME. YOU CAN FIND THE MONEY IN THAT DRAWER.' THEN HE RESUMED HIS RECITATION. A LITTLE WHILE AFTERWARDS HE STOPPED AND CALLED: 'DON'T TAKE IT ALL. I NEED SOME TO PAY TAXES WITH TOMORROW.' THE INTRUDER...

... GATHERED UP MOST OF THE MONEY AND STARTED TO LEAVE. 'THANK A PERSON WHEN YOU RECEIVE A GIFT,' SHICHIRI ADDED. THE MAN THANKED HIM AND MADE OFF. A FEW DAYS AFTERWARDS THE FELLOW WAS CAUGHT AND CONFESSED, AMONG OTHERS, THE OFFENCE AGAINST SHICHIRI. WHEN SHICHIRI WAS CALLED AS A WITNESS HE SAID: 'THIS MAN IS NO THIEF, AT LEAST AS FAR AS I AM CONCERNED. I GAVE HIM THE MONEY AND HE THANKED ME FOR IT.' AFTER...

... just on the right hand of God - then who is going to be next to him? Their worry comes out of their greed and comes out of their fear. They are not much concerned that Jesus is going to be crucified tomorrow, they are much concerned with their own interests. All other religions are based in very ordinary greed and fear. The same greed that you have for money one day becomes transformed into the greed...

... for God. Then, God is your money; now, money is your God - that's the only difference. Then God becomes your money. Now you are afraid of the state, of the police, of this and that - and then you start being afraid of hell, and the supreme court, the suprememost court of God... the last day of judgement. The so-called Christian saints, even in their last moments of life, are constantly trembling...

... do it perfectly, it is impossible. It cannot be done really, he can only pretend. And then some times or others when he is not pretending, when he is a little relaxed - he is in a holiday mood and he is on a picnic - the reality asserts. Then you think you have been deceived; this man is a deceiver. You were thinking he is good, and today he has stolen money from you. And for years you have been...

... thinking he is good, he is a saint - and now he has stolen money from you. You think he has deceived you? No, it is your labelling that has deceived you. He is moving according to his reality. Enough he tried to fit within your frame - but one day or other one grows out of the frame. One has to do things one wants to do. Nobody is here to fulfill your expectations. And only very cowardly people try to...

... MONEY OR HIS LIFE. SHICHIRI TOLD HIM: 'DO NOT DISTURB ME. YOU CAN FIND THE MONEY IN THAT DRAWER.' THEN HE RESUMED HIS RECITATION. No condemnation, no judgement. Simple acceptance - as if a breeze has come in, not a thief. Not even a slight change in his eyes - as if a friend has come, not a thief. No change in hi. attitude. He says, 'DO NOT DISTURB ME. YOU CAN FIND THE MONEY IN THAT DRAWER. Can't you...

... see I am reciting my sutras? At least you should he that much respectful, not to disturb a man who is reciting his sutras, for such a foolish thing as money. You go and find it yourself! And don't disturb me.' Now see: he is not against the thief because he has come to steal. He is not against the thief because he is after money, obsessed with money - no, nothing of the sort. A simple acceptance...

... will trust you. He simply said: 'DON'T TAKE IT ALL. I NEED SOME TO PAY TAXES WITH TOMORROW.' THE INTRUDER GATHERED UP MOST OF THE MONEY AND STARTED TO LEAVE. 'THANK A PERSON WHEN YOU RECEIVE A GIFT. Now, see the compassion of the man. He does not call it theft; he says, 'Thank a man when you receive a gift.' He is transforming; his vision is totally different. He does not want this man to feel guilty...

..., AMONG OTHERS, THE OFFENCE AGAINST SHICHIRI. WHEN SHICHIRI WAS CALLED AS A WITNESS HE SAID: 'THIS MAN IS NO THIEF, AT LEAST AS FAR AS I AM CONCERNED. I GAVE HIM THE MONEY AND HE THANKED ME FOR IT. ' You see the point? How respectful! What immense respect! What unconditional respect towards a man - towards a thief! If this Shichiri was a Christian saint, he would have threatened him to be ready to...

... suffer hell - and hell for eternity. If he was a Hindu saint, he would have preached him a long sermon on no-theft, and he would have made him very frightened that he will be thrown into hellfire. And he would have painted a very nightmarish picture of hell. And he would have preached the uselessness of money. Look: the Zen master does not say anything about the uselessness of money. In fact, instead...

... he says, 'Leave a little for me; in the morning I will need it.' Money has a purpose. One need not be obsessed, this way or that, for or against. Money is utilitarian. You need not be only living FOR money, and you need not be against money. It is just utilitarian. That's why my attitude towards money is: Money has to be used. It is very very instrumental. In the world of religion, money is...

... condemned very much - the religious people are very much afraid of money. That fear is nothing but the greed standing on its head. It is the same greed which has now become afraid. If you go to Acharya Vinoba Bhave with money in your hand he will close his eyes. He closes his eyes, he will not look at the money. So much fear of money? Why should you close the eyes? And he goes on saying that money is dirt...

... - but he never closes his eyes when he looks at dirt. This is very illogical. In fact, if money is dirt he should have to keep his eyes closed twenty-four hours, because dirt is everywhere. Money is dirt? Then why be so afraid of dirt? What is the fear? Zen has a totally different and a very fundamental approach. The master does not say that money is dirt and you should not be looking for other...

... people's money. What does it have to do with people? Money is nobody's. So to say to somebody, 'You are a thief,' is to believe in private property. Is to believe that somebody can have it rightly and somebody can have it wrongly, somebody has the RIGHT to own it and somebody has no right. Stealing is condemned because of the capitalist mind in the world; it is part of the capitalist mind. The capitalist...

... mind says money belongs to somebody - there is a right owner, and nobody should take it away. But Zen says nothing belongs to anybody, nobody is the right owner. How can you own this world? You come into this world empty-handed, you go out of it empty-handed - you cannot own it. Nobody owns it; we use it. And we are all together here to use it. That is the message: 'Take the money! but leave a little...

... for me too. I am also here to use it, as much as you are here to use it.' Such a practical, such an empirical attitude! And so free of money! And in the court he said, 'THIS MAN IS NO THIEF...' he has turned this thief into a friend. He says '... AT LEAST AS FAR AS I AM CONCERNED. I don't know about others - how can I know about others? This much I know: I gave him the money and he thanked me for it...

... known that in this hut lives a master, he would not have dared at all. He had come only for the money; he had stumbled upon the master by accident. But even if you meet a Buddha by accident, it is going to change you utterly. You will never be the same man again. Many of you are here just by accident. You were not searching for me, you were not seeking for me. By a thousand and one accidents you have...

... fight with darkness, just light a candle. The master lighted a candle in the man. Exactly the same, but a little more Zen, there is another story out another master - almost the same, but still more Zenish. One midnight when Master Taigan was writing a letter a thief came into his room carrying a big naked sword. Looking at the thief, the master said, 'Which do you want - money or my life?' Now, this...

... is more Zen - he does not give a chance to the thief to say anything. Shichiri at least gave him the chance; with Shichiri the thief asked: A thief with a sharp sword entered into Shichiri's room DEMANDING EITHER HIS MONEY OR HIS LIFE. Taigan has improved upon it. Maybe Taigan followed later on - he must have come across Shichiri's story. He does not give that much chance to the thief. He says to...

... this thief, 'Which do you want - money or my life? Both are irrelevant - whatsoever you need, you can take. It is your choice.' 'I came for money,' replied the thief, a little afraid. This man - he has never come across such a dragon - he says, 'What do you want? - money or my life?' And so ready to give: 'You can choose.' No condemnation, nothing of the sort. Even if he had chosen his life, Taigan...

... would have given it. All that has to be taken, it is better to give it. And one day or other even life will disappear - so why worry about it? Death is coming: let this thief enjoy a moment. 'I came for money,' replied the thief, getting a little bit afraid. The master took out his purse and handed it to the man, saying, 'Here it is!' The master then returned to writing his letter as if nothing had...

... the giving of] money.51  R. Nahman b. Isaac said, and so did R. Joseph the Zidonian recite at the school52  of R. Simeon b. Yohai: An analogy is drawn between the two forms of the root 'to lay'.53 R. Jeremiah raised the question: What is the ruling54  where [the husband] hired them55  with a piece of land?56  What [if he hired them] for a sum less than a perutah?57 ...

... witnesses. MS.M. 'Zaidana of the school'. [Probably of Bethsaida]. V. supra p. 262, n. 13ff. According to R. Judah who laid down that a husband incurs no penalties unless he has hired the witnesses. The witnesses (v. supra p. 262, n. 12). Does R. Judah include land also under the term of 'money', or does he, since his ruling was deduced from the law of interest, restrict the price of the hiring to...

... movables only, such as money and foodstuffs, which are specifically mentioned in connection with the laws of interest, (v. Ex. XXII, 24 and Deut. XXIII, 20). V. Glos. Who remarried his wife after he had once divorced her. Who was under the obligation to contract levirate marriage with his deceased brother's wife (cf. Deut. XXV, 5ff). The last. Deut. XXII, 16. I.e., the husband. Sc. the penalties...

... EFFECTED] BY MONEY,3  DEED4  OR INTERCOURSE;5  HE IS ENTITLED TO ANYTHING SHE FINDS AND TO HER HANDIWORK; [HE HAS THE RIGHT] OF ANNULLING HER VOWS6  AND HE RECEIVES HER BILL OF DIVORCE;7  BUT HE HAS NO USUFRUCT8  DURING HER LIFETIME.9  WHEN SHE MARRIES, THE HUSBAND SURPASSES HIM [IN HIS RIGHTS] IN THAT HE HAS10  USUFRUCT DURING HER LIFETIME,11  BUT HE IS ALSO...

... UNDER THE OBLIGATION OF MAINTAINING AND RANSOMING HER12  AND TO PROVIDE FOR HER BURIAL. R. JUDAH RULED: EVEN THE POOREST MAN IN ISRAEL MUST PROVIDE13  NO LESS THAN TWO FLUTES AND ONE LAMENTING WOMAN. GEMARA. 'BY MONEY'. Whence is this14  deduced? — Rab Judah replied: Scripture said, Then shall she go ant for nothing without money,15  [which implies that] this master16 ...

...; receives no money17  but that another master does receive money;18  and who is he? Her father.19  But might it not be suggested that it20  belongs to her?21  — Since22  it is her father who contracts23  her betrothal, as it is written in Scripture, I gave my daughter unto this man,24  would she take the money!25  But can it not be suggested that this26...

...  applies only to a minor27  who has no legal right28  [to act on her own behalf], but that a na'arah29  who has such rights30  may herself contract her betrothal, and she herself receives the money? — Scripture stated, Being in her youth in her father's house,31  [implying that] all the advantages of her youth belong to her father. [Consider], however, that which R...

... twelve and a half years and one day. Sc. the money belongs to him. The receipt of the deed by him effects his daughter's betrothal. It is within his rights to allow such an act to have the validity of a kinyan (v. Glos.). V. Num. XXX. 4ff. If she was divorced during her betrothal before attaining her adolescence (v. Glos. s.v. bogereth). Of property that came into her possession from her mother's side...

.... Such property passes into the possession of a father as heir to his daughter only after her death. In addition to the privileges enjoyed by a father. Cf. infra 65b, Kid. 3b. If she was taken captive. For his wife's funeral. That the money of the betrothal belongs to her father. Ex. XXI, 11, referring to a Hebrew maidservant. To whom a father sold his daughter (v. ibid. 7). When she leaves him on...

... becoming a na'arah (v. Glos. and cf. Kid. 4a). When, on marriage, she passes out of his control. Since beside the master spoken of in the Scriptural text (cf. Ex. XXI, 8) the daughter of an Israelite has no other master but her father. The money of her betrothal. The implication of the text cited merely indicating that, unlike the case of the liberation of an Israelite maidservant, her passing out of her...

... father's control at betrothal is attended by money, without necessarily meaning that this money goes to her father. Lit., 'now'. Lit., 'accepts'. Deut. XXII, 16. Of course not. Hence it must be concluded that it, as stated in our Mishnah, belongs to her father. A father's right to the betrothal money of his daughter, as implied in the Scriptural text cited. Though the Scriptural text referred to deals...

... entitled to his daughter's handiwork. And, therefore, no deduction from it can be made in respect of handiwork. Similarly, here also, no deduction from it could be made in respect of a father's right to his daughter's money of betrothal. The previous question, therefore, arises again. That a father is entitled to his daughter's money of betrothal. From the law of the annulment of vows. As the fine...

... prescribed in Deut. XXII, 19, belongs to her father so does the money. Which belongs to her father (v. supra 40b). From the case under consideration. As a father has the right to dispose of the indignity and blemish of his daughter while she is still a na'arah, by allowing any sort of person to marry her, he is also entitled to compensation for any indignity or blemish anyone inflicted upon her without his...

... consent. The question, whence is it deduced that the money of betrothal belongs to her father, thus arises again. Why deduction may be made from Ex. XXI, 11 (cf. supra p. 266 notes 13-20, and text). Cf. supra p. 266 notes 15-18 and text. V. supra p. 266, n. 17. As in the original it is the master, and not the maidservant, who, in the absence of the specific text to the contrary, would have received the...

... money for the latter's redemption, so in the implication it must be the father (who corresponds to the master), and not his daughter, who is to receive the money when she passes out of his control at betrothal (v. Rashi). [Now since we learn that her father is entitled to her betrothal money, it follows that the right to effect her betrothal is vested in him, Tosaf.]. Lit., 'but that'. Lit., there...

..., nn. 3-4) by these two methods. Deut. XXIV, 2; and becometh [H]. [H] lit., 'beings', 'becomings', of the same rt. [H] as that of [H] (v. supra p. 268, n. 15). As betrothal by money is entirely in the hands of the father (to whom the money belongs, as has been shewn supra) so is betrothal by deed or intercourse. Tractate List / Glossary / / Bible Reference            ...