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... Babylonian Talmud: Baba Kamma 26 Previous Folio / Baba Kamma Directory / Tractate List / Navigate Site Babylonian Talmud: Tractate Baba Kamma Folio 26a But have we ever suggested payment in full? It was only half payment that we were arguing for!1 — Scripture further says, And they shall divide the money of it2 [to indicate that this3 is...
... confined to] 'the money of it' [i.e.. the goring ox] but does not extend to compensation [for damage caused] by another ox.4 But should we not let Tooth and Foot doing damage on the plaintiff's premises involve the liability for half damages only because of the following a fortiori: If in the case of Horn, where there is liability for damage done even on public ground, there is yet no more than half...
... to the Rabbis, who by the authority of a special Mosaic tradition order the payment of half damages; cf. supra p. 80. In accordance with the Rabbis who differ from R. Tarfon; v. supra p. 125. Supra p. 132. Ex. XXII, 4. Lit., 'good', 'perfect'. [Ex. XXI, 35; the phrase being superfluous, as the text could have read, They shall divide the money of it and the dead.] Cf. supra p. 92. V. Supra p. 12...
... money unto the owner of it19 [implying] that everything is included which has an owner. If so, why not also include even inanimate objects and human beings?22 — Because Scripture says specifically 'an ox', [implying] and not 'a man', 'an ass' [implying] and not inanimate objects. Now according to R. Judah who included inanimate objects we understand the term 'ox' because it was...
... BEASTS AND BIRDS ARE LIKE THEM. IF SO WHY DO WE READ, AN OX OR AN ASS? ONLY BECAUSE SCRIPTURE SPOKE OF THE MORE USUAL [ANIMALS IN DOMESTIC LIFE]. GEMARA. [WITH REFERENCE] TO FALLING INTO A PIT, since it is written, He should give money unto the owner of it,14 [to include] everything that an owner has, as indeed already stated.15 TO EXCLUSION FROM MOUNT SINAI [as it is written] Whether it be...
... amplification? What about tithes where [the word] 'all' occurs and we nevertheless expound it as an instance of generalisation and specification? For it was taught:40 And thou shalt bestow that money for all that thy soul lusteth after41 is a generalisation; for oxen, or for sheep, or for wine, or for strong drink41 is a specification; or for all that thy soul desireth is again a...
... to be good at mathematics. Somebody is good at earning money, so you have to compete - otherwise you are inferior. So everybody is driven crazy by this competitive state. A man becomes silent and happy only when this competitive state is dropped, when one comes to feel that there is no point in comparison: 'I am myself Somebody else is somebody else. I am myself and I cannot be anybody else. There...
... than fighting, use it, because sadness can also be used. [Osho went on to say that problems arise because we resist the moods we find ourselves in and create conflict, but all moods can be used and enjoyed.] [A sannyasin says: I find that I keep counting things - money, what food I have eaten - and I can spend half an hour or so just counting and then I do it over and over again. I know it is stupid...
... something else hiding behind it. It is just a signal. There is some other problem, which you don't want to face, hiding behind it. But don't feel guilty about it. Nothing is wrong in it... and you have a scientific mind, that's all (laughter). And so have a notebook - and don't just do it by the way. Do it very particularly, in a scientific way - each item. money. everything. Whenever you have the idea...
... even your clothes! You will have to go nude and alone; hence fear cannot move inwards, fear moves outwards. Fear moves towards money, fear moves towards power, fear moves towards God; fear moves in all directions except inwards. To go inwards the first requirement is fearlessness. Alima, you are wondering how to make friends with the fear. One has not to make friends with darkness, death or fear. One...
... without asking..." Father Murphy wants to raise money for his church and he has heard that there is a fortune to be made in horse racing. However, he does not have enough money to buy a horse, so he decides to buy a donkey instead and enters him in a race. To his surprise the donkey comes third. The headline on the sports page reads: "Priest's Ass Shows." Father Murphy enters it in...
... Babylonian Talmud: Baba Kamma 112 Previous Folio / Baba Kamma Directory / Tractate List / Navigate Site Babylonian Talmud: Tractate Baba Kamma Folio 112a applies prior to Renunciation.1 R. Adda b. Ahabah read the statement of Rami b. Hama with reference to the following [teaching]:2 'If their father left them money acquired from usury they would not have to...
... following Monday and Thursday and Monday.16 If he still does not appear we write a Pethiha17 out against him to take effect after ninety days. For the first thirty days we do not take possession of his property as we say that he is busy trying to borrow money; during the next thirty we similarly do not take possession of his property as we say perhaps he was unable to raise a loan and is...
... trying to sell his property; during the last thirty days we similarly cannot take possession of his property as we still say that the purchaser18 himself is busy trying to raise the money. It is only if after all this he still does not appear that we write an adrakta19 on his property. All this, however, is only if he has pleaded: 'I will come [and defend]', whereas if he said: 'I will not...
... For what form of 'oppression' did Scripture impose a sacrifice?20 For that which is analogous to a bailment,21 where one [falsely] repudiates a debt of money [or its equivalent]! — But, said R. Shesheth, 'I have paid you' — that is 'oppression'; 'You have indeed a charge upon me but I will not pay you' — that is 'robbery'. To this Abaye demurred:22 What is...
... 'robbery' for which Scripture imposed a sacrifice? — That which is analogous to a bailment, where one falsely repudiates a [debt of] money [or its equivalent]!23 — But, said Abaye, 'I never engaged you' — that is 'oppression'; 'I paid you' — that is 'robbery'. Now, as for R. Shesheth, how does 'oppression' differ from 'robbery', that he objected to the former, but not the...
... BE THE HIRE OF MAN, BEAST, OR UTENSILS, IT IS SUBJECT TO [THE LAW], AT HIS DAY THOU SHALT GIVE HIM HIS HIRE,30 AND, THE WAGES OF HIM THAT IS HIRED SHALL NOT ABIDE WITH THEE UNTIL THE MORNING.31 WHEN IS THAT? ONLY IF HE DEMANDED [IT] OF HIM; BUT OTHERWISE, THERE IS NO INFRINGEMENT. IF HE GAVE HIM AN ORDER TO A SHOPKEEPER OR A MONEY-CHANGER,32 HE IS NOT GUILTY OF INFRINGEMENT. A...
..., Lippmann, Lehman, Dreifus, Lamont, Rothschild, Lord, Mandel, Morganthau, Ezekiel, Lasky....any one of the names I have enumerated, even of those not belonging to "Them" could always lead to "Them" with any proposition of an important type." (272) By allowing bankers the privilege of creating money, we have created an insatiable vampire. If you could manufacture money, imagine the...
..., Dreifus, Lamont, Rothschild, Lord, Mandel, Morganthau, Ezekiel, Lasky....any one of the names I have enumerated, even of those not belonging to "Them" could always lead to "Them" with any proposition of an important type." (272) By allowing bankers the privilege of creating money, we have created an insatiable vampire. If you could manufacture money, imagine the temptation to...
... is not unusual for a man to pay a debt before it falls due; sometimes he happens to have money, and he says to himself, I will go and pay him, To Part b Original footnotes renumbered. See Structure of the Talmud Files According to the ruling of R. Jose as interpreted by R. Huna. According to the same ruling as interpreted by Hiyya b. Rab. According to one version of the opinion of the Rabbis. By...
... Talmud Files Lit., 'so that he may not trouble me'. Viz., when the wall reached a height of four cubits. According to the rule that in money claims the word of the defendant is taken against that of the claimant. Because each is equally under obligation to build the wall. l.e., as soon as the wall was finished. As explained above, p. 19, n. 7. And therefore we do not believe him even if he says that he...
... disappointment. The talisman is absolutely useless, except that it brings the magician some money. The magic really lies in hypnosis. In this case, it is post-hypnosis. There is a simple technique for post-hypnosis. You put a person into hypnotic sleep through suggestions, and it is a very simple thing to do. After he goes into sleep - which is different from ordinary sleep - you ask him to look closely at the...
... and obsolete in this sense; it has lost its original meaning. Words like money lose their value through too much use - too much wear and tear - and they go out of usage, and a time comes when they have to be replaced by new words. That is why you will often find it difficult to understand me because I am doing the same thing, I am minting new devices for the old ones which have become out-of-date...
... poverty it ceases to he celebrative, to be joyous. Not that there are no festivals in a poor society, but those festivals are lack-luster, as good as dead. When the Festival of Lights - Diwali - comes here, the poor have to borrow money to celebrate it. They save their worn out clothes for Holi - the Festival of Colors. Is this the way to celebrate a festival like Holi? In the past, people came out in...
... clothes. The West now can well afford a festival like Holi. They have already adopted Krishna's dance; sooner or later they are going to adopt Holi as well. It does not need an astrologer to predict it. They have everything - money, clothes, colors and leisure - which is necessary to celebrate such a festival as Holi. And unlike us they will celebrate with enthusiasm and joy. They will really rejoice...
.... When a society on the whole is affluent, even its poor are not that poor; they are better off than the rich people of a poor society. Today even the poorest of America does not cling to money in the way the richest of India does. Living in a sea of poverty, even the rich people of this country share the psychology of the poor. Their clinging to money is pathetic. I have heard that on a fine morning a...
... gave away my wealth in the same way you gave me food and clothes a little while ago. You will not take long to join me in the street." Clinging to money is characteristic of a poor society; even its rich people suffer from this malady. And clinging disappears in a rich society; even its poor can afford to spend and enjoy what little they have. They are not afraid, they know they can make money...
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