... founding father of their Law of hatred and murder! In Chapter 25 Moses is made to relate that "the anger of the Lord was kindled" because the people were turning to other gods. He is commanded by the Lord, "Take all the heads of the people and hang them up before the Lord against the sun", whereon Moses instructs the judges, "Slay ye every one his men that were joined unto...

... over, under the "Second Law" The theme of religious hatred is introduced With incitement of mass murder the Books of the Law were concluded The five books of the Torah are "accepted as true" by Christians The Torah was not revealed religion but "revealed legislation" The true captivity of "the Jews" - the law of racial and religious hatred The Babylonian episode was decisive in...

... Aaron made a golden calf; when Moses came down and saw it he commanded "the sons of Levi" to go through the camp "and slay every man his brother, and every man his companion, and every man his neighbour", which these dutiful Levites did, so that "there fell of the people that day about three thousand men". Christendom also has inherited this parable of the golden calf...

... give unto him my covenant of peace!" Thus the covenant between Jehovah and the hereditary Aaronite priesthood was again sealed (by the Levitical scribes) in blood, this time the blood of a racioreligious murder, which "the Lord" then describes as "an atonement for the children of Israel". Moses, the witness of the murder, is then ordered by the Lord, "Vex the Midianites...

... burnt their cities". This was not enough. Moses, the husband of a loving Midianite wife and the father of her two sons, was "wroth" with his officers because they had "saved all the Midianite women alive. With incitement of mass murder the Books of the Law were concluded Behold these caused the children of Israel... to commit trespass against the Lord in the matter of Peor, and...

... there was a plague among the congregations of the Lord. Now therefore kill every male among the little ones and kill every woman that hath known man by lying with him. But all the women children, that have not known a man by lying with him, keep alive for yourselves". (The booty is then listed; after the enumeration of sheep, beeves and asses follow "thirty and two thousand persons in all...

... Temple of the Lord, the Temple of the Lord, the Temple of the Lord..." (the formal, repetitious incantations) "... but thoroughly amend your ways and your doings, oppress not the stranger, the fatherless and the widow, and shed not innocent blood in this place" (the ritual of blood-sacrifice and the ordained murder of apostates)... "Will ye steal, murder and commit adultery, and...

... way through when going up and cut his way through when coming down. 'That a dead body, which anyone finding has to bury, should acquire the [right to be buried on the] spot [where found].' A contradiction could be pointed out [from the following:] If one finds a dead person lying on the road, he may remove him to the right side of the road or to the left side of the road. If on the one side of the...

... road there is an uncultivated field and on the other a fallow field, he should remove him to the uncultivated field;24  so also where on the one side there is a fallow field but on the other a field with seeds he should remove him to the fallow field.25  But if both of them are uncultivated, or both of them fallow, or both of them sown he may remove him to any place he likes.26  [Does...

... this not contradict your statement that a dead person acquires the right to be buried on the spot where he was found?] — Said R. Bibi: The dead person [in the latter case] was lying broadways across the boundary so that since permission had to be given to remove him from that spot27  he may be removed to any place he prefers. I would here ask: Are these stipulations28  only ten [in...

... there not the one mentioned by R. Judah? For it was taught: 'When it is the season of removing dung, everybody is entitled to remove his dung into the public ground and heap it up there for the whole period of thirty days so that it may be trodden upon by the feet of men and by the feet of animals; for upon this condition did Joshua transfer the land to Israel as an inheritance.33  Again, was...

... value of his fellow's bough; it is [similarly] a stipulation of the Court of Law that the owner of wine should pour out his wine [from the flask] so as to save in it the honey of his fellow35  and recover the value of his wine out of the honey of his fellow; it is [again] a stipulation of the Court of Law that [the owner of a bundle of wood] should remove the wood [from his ass] and load [on his...

...; since they are also essentials in the execution of the precept.18 But [the reason19  is because] it might have been assumed that this20  should be derived from the precept of the building of the Sanctuary. For it was taught: Since it might have been assumed that the building of the Sanctuary should supersede the Sabbath, it was explicitly stated, Ye shall keep My Sabbaths, and reverence My...

...  it is the duty of all of you to honour Me!36  — The true reason37  is because this objection may be advanced: Those38  are in a different category39  since they are also essentials in the execution of the precept.40  [But the law relating to] essentials in the execution of a precept could be derived from the previously cited text!41  — That is so indeed...

...-days and on the Sabbath and, as regards the application of the text, Everyone that profaneth it22  shall surely be put to death,23  this might be said to refer to the several kinds of labour other than the execution of a judicial death sentence; or again it might be inferred24  that it25  refers even to a judicial execution of a death sentence and, as regards the application of He...

... it40  shall surely be put to death,41  it might have been said to apply to the several kinds of labour other than that of the execution of a judicial death sentence, but that a judicial death sentence does supersede the Sabbath, by inference a minori ad majus: - To Next Folio - Original footnotes renumbered. See Structure of the Talmud Files On which the Sanctuary stood. [H], Lat. funda...

... the thirty-nine principal kinds of labour which are forbidden on the Sabbath (v. Shab. 73a) and involve the penalty of kareth. Cf. supra p. 26, n. 8. Who deduced from Scriptural texts that a judicial death sentence may not be executed on the Sabbath. The assumption that the execution of a judicial death sentence might supersede the Sabbath. The Sabbath. Ex. XXXI, 14. Tractate List / Glossary...

... very advanced in their madness. If you are really advanced in madness, read TIME AND BEING. It is absolutely un-understandable. It will hit you like a hammer on the head. But there are a few beautiful glimpses in it. Yes, when somebody hits you on the head with a hammer, even during the day you start seeing stars. This book is just like that: there are a few stars in it. The book is not complete...

... from this sentence. That which cannot be spoken must not be spoken of. Wittgenstein writes in a mathematical way, small sentences, not even paragraphs - sutras. But for the very advanced insane man this book can be of immense help. It can hit him exactly in his soul, not only in the head. Just like a nail it can penetrate into his very being. That may wake him from his nightmare. Ludwig Wittgenstein...

... had taken a vow to kill one thousand people, and he was going to kill Buddha too; that's how he came into contact with Buddha. The murderer's name is not known. The name people gave to him was Angulimala, which means 'the man who wears a garland of fingers'. That was his way. He would kill a man, cut off his fingers and put them on his garland, just to keep count of the number of people he had...

... towards Angulimala. Angulimala again shouted, "Stop! It seems you don't know that I am a murderer, and I have taken a vow to kill one thousand people. Even my own mother has stopped seeing me, because only one person is missing.... I will kill you... but you look so beautiful that if you stop and turn back I may not kill you." Buddha said, "Forget about it. I have never turned back in my...

... solved the difficulty. And the Rabbis' views are also not opposed: Scripture says, That all women may be warned and not to do after your lewdness:11  but here, no greater warning is possible than this [sc. the execution].12  And should you say, Let us wreak both13  upon her, behold R. Nahman said in Rabbah b. Abbahu's name: Scripture says Love thy neighbour as thyself:14  choose an...

..., however, is not so] to prevent disfiguration.34 ONE OF THE WITNESSES PUSHED HIM: Our Rabbis taught: Whence do we know that it [the execution]35  was accomplished by hurling down?36  — Scripture states, And he shall be cast down.37  And whence the necessity of stoning? — Scripture states, He shall be stoned.38  And whence do we know that both stoning and hurling down [were...

..., he was turned on his back, v. Hoffmann.] I.e., the witness, the obligation of execution lying primarily upon him. According to the Naples ed. he himself takes etc. and only if that failed to cause death did the second witness take part. 'The' stone, because it was prepared beforehand. This was a very heavy stone, which it required two men to lift. Lit., 'placed'. Sc., the second witness. I.e., all...

... himself put the murderer to death;27  it is [primarily] the duty of the avenger of blood [to slay the murderer]. And whence do we know that, if he [the murdered man] has no avenger of blood,28  the Beth din must appoint one?29  — From the verse, When he meeteth him,30  i.e., in all cases.31 Mar Kashisha, the son of R. Hisda, said to R. Ashi: But are we really not to interpret...

... desirable when possible. Hence the injunction can be carried out. Num. XXXV, 21, I.e., decapitation by the sword. E.g., if he fled, but could be reached by an arrow (Rashi on 72b). Infra 53a; 72b. Hence it is not necessary to understand the verse literally. [H]. The infinitive strengthens the idea of the verb and denotes an inclusion of other modes of execution if necessary. That just as there, where he...

... should be decapitated, he is nevertheless executed by any means possible, so here too, where he should be hurled down by the hands of the witnesses, he is still to be executed even if their hands have been cut off. V. p. 458, n. 9. Num. XXXV, 19, referring to wilful murder. Rashi's interpretation that it refers to accidental homicide where the murderer was found outside the city of refuge is difficult...

... opinion of R. Eliezer and R. Simeon a verse need not be understood literally, whilst the first Tanna maintains that it must be so interpreted. Hence Samuel agrees with the latter. Though this southern coastal city was never for any length of time populated by Jews, a fact which makes such an execution most unusual, it was twice surrendered to Jonathan the Maccabee (cf. Mace. X, 36; XI, 60) and later to...

... sacrifices had to be eaten within prescribed times (v. Zeb. V, 2. 53a). But the burnt bullocks differed from man on all these points I.e., they have the following in common: (i) each is performed by man in obedience to God's command, but Aaron's sons and the assembly of Korah were destroyed by God himself; (ii) the law of execution by fire, as that of sacrifices, was of permanent validity, whereas in the...

... din that did this. Now, is this what R. Eleazar b. Zadok said, and did the sages answer him so? Has it not been taught: R. Eleazar b. Zadok said, 'I remember when I was a child riding on my father's shoulder that a priest's adulterous daughter was brought [to the place of execution], surrounded by faggots, and burnt.' The Sages answered him: 'You were then a minor, whose testimony is inadmissible'?7...

... one [of the Baraitha] first, to which they replied: 'You were a minor.' Then he told them of the case that occurred in his majority, and they replied, 'That was done because the Beth din at that time was not learned in the law.' MISHNAH. EXECUTION BY THE SWORD WAS PERFORMED THUS: THE CONDEMNED MAN WAS DECAPITATED BY THE SWORD, AS IS DONE BY THE CIVIL AUTHORITIES.9  R. JUDAH SAID: THIS IS A...

... Rabbah b. Abbuha: Scripture teaches, But thou shalt love thy neighbour as thyself'19  choose an easy death for him. Now we find this law [of execution by the sword] when one murdered a slave; whence do we know that this law holds good if he murdered a free man? — Surely this can be deduced by reasoning from the minor to the major: if the murderer of a slave is decapitated, shall he who slays...

... that shed blood are likened [in treatment] to the atoning heifer:21  just as there, it is done with a sword and at the neck, so here too, execution is with the sword and at the neck [i.e., the throat]. If so, just as there it was done with an axe, and on the nape of the neck, so here too? — R. Nahman answered in the name of Rabbah b. Abbuha: Scripture saith: But thou shalt love thy...

... in the Mishnah was in respect of the other. Under the Empire the Romans practised various forms of execution. Execution by the axe after flogging, previously confined to slaves, was revised in the early Empire and applied to citizens too. (Tac. An. II, 32; Suet. Nero, 49). Beheading by the sword ('decollatio') was also common, Sandys: A Companion to Latin Studies, p. 339. With the introduction of...

... odours for thee', is not warranted by the text.) Jer. XXXIV, 5. V. Infra. Infra 76b. Deut. XIII, 18. Ex. XXI, 20. Lev. XXVI, 25. Ibid. XIX, 18. Deut. XXI, 9. Lit., 'the heifer, the neck of which is broken.' Lev. XIX, 18. Ibid. XX, 10. Lit., 'attract it to stringency etc'. Hence strangulation, the easiest of deaths, must be meant. E.g., God's slaying of Onan, Gen. XXXVIII, 10. I.e., a normal death...

... and empirical tradition of the foreskin of circumcision and blood Torah presupposed two different moral codes for Jews and non-Jews "The dark tunnel of necromantic medicine" The custom of ingesting dried blood p. 92] p. 93] MAGICAL AND THERAPEUTIC USES OF BLOOD Reading the depositions of defendants accused of ritual child murder with relation to the utilization of blood, one is left with the clear...

... of proven efficacy on those occasions for more than twenty years, ever since the first time he had been present at a circumcision ceremony with his father, twenty years before. [6] The Jews accused of ritual child murder at Tyrnau in Hungary in 1494 also declared, among other things, that they had used powdered blood as a circumcision haemostatic. [7] The widespread use of blood as a powerful...

... Jews used blood in powders, dried or diluted in wine or water, applying it to the eyes of the new-born, to facilitate their opening, and to bathe the bodies of the dying, to facilitate their entry into the Garden of Eden. [26] Samuel Fleischaker, Israel Wolfgang's friend, indicted for the ritual murder at Regensburg in 1467, attributed infallible magical properties to young blood, which, spread on...

... of Milan, in their petition to Gian Galeazzo Maria Sforza in May dated 1479, intended to defend themselves from the ritual murder accusations spreading like oil on water after the Trent murder, by recalling the Biblical prohibition in stressing that these accusations had no basis in fact: "That they are not guilty is easily proven by very effective proofs and arguments, both legal and natural, from...

... very trustworthy authorities, first for the Jewish Law Moysaycha which prohibits murder, and in several places, the eating of blood, not only human but of any animal whatever". [28] Also the most authoritative among the accused in the Trent trial, Mosè da Würzburg, kown as "the Old Man", in the initial phases of his interrogation, did not hesitate to mention the rigid Biblical prohibition against...

... Caballist moreover prescribed, for the cure of epilepsy, the dilution in wine of dried blood from a virgin having her first menstrual period. [31] In this regard, it should be noted that Mercklin (Mordekhai), one of those condemned for the plural ritual murder at Endingen in 1470, stressed the effectiveness of using young human blood in curing epilepsy. [32] The compendia of segullot furthermore stressed...

... is said to have been of proven effectiveness in such cases. Other compendia of segullot state that the recipe was to be considered valid for both men and women and that, to be of greater effectiveness, the blood should be taken from the little finger of the right hand of the person suffering from an unrequited passion. [34] The defendants accused of the ritual child murder at Tyrnau in 1494 and at...

... ritual murder, rather than justify the necessity of the -- so to speak – religious uses of blood, they preferred to expatiate at length upon the magical and therapeutic functions of blood generally, both human and animal, known and widespread among the people and, in particular, among German-speaking persons, both Jewish and Christian. This does not yet explain how the Jews, and the Ashkenazi...

.... And this was not an easy thing to do, or something to be taken for granted. During the trial for ritual child murder brought against the Jews of Waldkirch, a village a short distance from Freiburg, in 1504, the victim's father, Philip Bader, was later found to be the murderer of the victim, little Matthew, and therefore executed publicly, thus illustrating the perpetrator’s relations with Jews...

.... In his deposition rendered to the Judge, Bader admitted obtaining a certain amount of blood from the child's neck, without intending to kill him, to sell the blood to the Jews, who, according to him, paid high prices for that type of merchandise. In this case, the Jews are said to have refused to buy it, saying that Bader intended to swindle them, offering them animal blood instead of the blood of...

... et statim altero vel tertio die santitatem recipiunt" ([Benedetto Bonelli], Dissertazione apologetica sul martirio del beato Simone da Trento nell'anno MCCCCLVXXV dagli ebrei ucciso, Trent, Gianbattista Parone, 1747, p. 113). [5] Cfr. K. von Amira, Das Endinger Judenspiel, Halle, 1883, pp. 95-97; R. Po-Chia Hsia, The Myth of Ritual Murder. Jews and Magic in Reformation Germany, New Haven (Conn...

....)-London, 1988, pp. 20-21 [6] Cfr. Po-Chia Hsia, The Myth of Ritual Murder, cit., p. 29. [7] Anton Bonfin, in Rerum Hungaricuarum Decades, by K.A. Bel, dec. V.I. 4, 1771, p. 728. [8] On this matter, see recently P. Billar, View of Jews from Paris around 1300. Christian or Scientific?, in D. Wood, Christianiy and Judaism, Oxford, p. 199; I.M. Resnick, On Roots of the Myth of Jewish Male Menses in Jacques...

... zur Geschichte der Juden in Regensberg, 1453-1738, Munich, 1960, p. 78-79; Po-Chia Hsia, The Myth of Ritual Murder, cit., p. 75. The use of (animal) blood as a safeguard against the Evil Eye is also present among the traditions of the Jews of Kurdistan (cfr. M. Yona, Ha-ovedim be-erez: Ashur: yehude' Kurdistan ["Dispersed in the Land of Assyria: The Jews in Kurdistan"], Jerusalem, 1988, p. 59). [28...

..., cit., par. 6, 18, 43, 80. The prescription of the menstrual blood of a virgin as a cure for sterile women is repeated with several variants by Banjacov, Ozar ha-segullot, cit. [32] Cfr. Amira, Das Endinger Judenspiel, cit., p. 97; Po-Chia Hsia, The Myth of Ritual Murder, cit., p. 21. [33] Cfr. Ytzhaky, Amulet and Charm, cit., p. 169. [34] Cfr. Benjacov, Ozar ha-segullot, cit. [35] Cfr. Strack, The...

...). [48] H.O. Grodzinksi, Sheelot w-teshuvot Achiezer. Responsa, New York, 1946, vol. III, pp. 66-68 (par. 31). [49] On the magical and necromantic practices of Medieval Ashkenazi Judaism, with particular reference to the creation of the Golem, the artificial anthropoid, see M Idel, Golem. Jewish Magical and Mystical Traditions on the Artificial Anthropoid, New York, 1990. [50] On the ritual murder at...

... Waldkirch (1504), see F. Pfaff, Die Kindermorde zu Benzhausen und Waldkirch im Breisgau. Ein Gedicht aus dem Anfang des 16. Jahrhunderts, in "Alemannia", XXVII (1899), pp. 247-292; Po-Chia Hsia, The Myth of Ritual Murder, cit., pp. 86-110. [51] Cfr. Esposito and Quaglioni, Processi, vol. I, cit. [52] "Predictia quibus (dictus Moises antiquus) emit sanguinem pueri Christiani habebant litteras testimonials...

... world is already overpopulated. Half of humanity is starving, and by the end of this century the starvation is going to be so acute, so intolerable, that the earth is going to become a mad planet. Either suicide or murder will be the only possible ways for people to exist, and both are wrong. And the Catholic pope and the Hindu shankaracharya and the Hindu priests, these will be the responsible...

... him, "Tell the truth, otherwise we will kill you!" So he had to tell the truth: "It is because my wife had cut off my nose, and what else could I do? I had to find some way to save my face, and this seemed to be the most simple, attractive way. And I am perfectly happy now: I have a following, my needs are taken care of, and you will be surprised - even my wife who knows perfectly...

... well that she had cut off my nose, she has come to see me the other day and asked me, 'What is the matter?' And I said, 'Although you had cut off my nose... but the moment my nose dropped I saw God!' And she is contemplating becoming a follower and I am just waiting for her. I want to cut off her nose! Let me cut off her nose, then you can kill me or whatsoever you want to do to me. Let me take...

... and said, "So you are still in a hurry! Okay, today I will start teaching you meditation." And he started teaching in a very strange way. The young man was cleaning the floor of the temple and the master would come from the back and hit him hard with a wooden sword - really hard he would hit him! The young man would be reading the Buddhist sutras, and he would come from behind. And he was...

... such a silent man that you would not even be able to hear his footsteps. And suddenly, out of nowhere, the hit - the wooden sword would descend on him. The young man thought, "What kind of meditation is this?" In seven days he was feeling so tired and wounded and scratched. He asked, "What are you doing? You go on hitting me!" The master said, "This is my way of teaching. Be...

... alert, be very conscious, so before I hit you, you can dodge - that's the only way." There was no other escape, so the young man had to be very alert. He was reading the book but he was alert, conscious. Slowly slowly, within two, three weeks, he started hearing the footsteps of the master - and his walk was almost like a cat's. When the cat goes to catch the rat she walks so silently. The master...

... was really an old cat! But the young man became alert enough; he started hearing his footsteps. Within three months the master was unable to hit him even a single time. Twenty-four hours a day he would try, but the young man would dodge and jump, whatsoever he was doing. Then the master said, "The first lesson is over. Now begins the second lesson: now be alert in your sleep. Leave your doors...

... open, because I may come any time." Now this was a harder thing! Initially he would come and hit him hard. The old man did not need much sleep either; two hours was enough for him. And this was a young man, he needed eight hours sleep, and the whole night it was a struggle. Many times he would come and hit him, but the young man was now certain that if the first lesson had been of such value...

...... he became so alert and so peaceful that he was no longer inquiring, "What are you doing? This is nonsense!" The master himself said, "Don't be worried. Just keep alert even in your sleep. And the harder I hit you, the better, because then you will be really alert. The situation has to be created." Within three months he would jump from his sleep. He would immediately open his...

... eyes and say, "Wait! There is no need - I am alert." After three months the master said, "You have passed the second lesson. Now the third and the last." The young man said, "What can be the third, because there are only two states - waking, sleep. Now what are you going to do?" He said, "Now I will hit with a real sword - that is the third lesson." It is one...

... thing to be hit by a wooden sword - you know that at the most you may be hurt but you cannot be killed. And he brought out a real sword. He took it out of the sheath, and the young man thought, "This is the end - I am finished! This is a dangerous game. Now he can hit with a real sword. Even if I miss once I have missed forever!" But he did not miss even once. When the danger is such, you...

... rise to face that danger. After three months, not even a single time had the master been able to hit him with the real sword. The master said, "Your third lesson is complete - you have become a meditator. Now tomorrow morning you can leave. You can go and tell your father that I am absolutely contented with you." The next morning he would leave. It is evening; the sun is setting. The master...

... is reading a sutra under a tree in the last rays of the sunlight. And the young man thinks - he is sitting somewhere back - "Before I leave" - the idea had come to him many times - "one time I have to hit this old man! Now this is the last day; tomorrow morning I will leave." So he prepares. He takes a wooden sword, hides behind a tree. The master says, "Stop!" He does...

... not look at him at all. "Come here! I am an old man, and such desires are not good - the desire to hit your own master!" The young man is puzzled. He says, "But I have not said anything." The master says, "One day when you become really alert, even that which is not said is heard. Just as one day you were not hearing my footsteps and one day you became aware and started...

..., but the world does not need lovers. It needs soldiers; it needs people to kill and to be killed. It needs butchers. It needs mad people. It does not need sane people, who love, who live -- who live peacefully and who help others to live peacefully. The world does not believe in rose flowers. It believes in swords, in rifles in atom bombs. Intellect has been very destructive. I am not saying that...

... just been hit by a lightning bolt. The co-pilot is dead. Our power is gone. Here are four parachutes. Decide among yourselves who will use them." ... There are five persons and four parachutes. ... With that, the pilot bails out. President Carter speaks first: "I have the burden of the whole free world on my shoulder. I am sure you will agree I must carry on." He dons a parachute and...

..., and they have to disappear. You have to be disillusioned. Only in that moment of disillusionment does reality explode. Question: THE ZEN MASTERS SAY, "KILL YOUR PARENTS, " AND EVEN, "IF YOU MEET THE BUDDHA ON THE WAY, KILL HIM IMMEDIATELY." IS IT NOT SHOCKING? IS IT NOT IRREVERENT? It is shocking, but precisely, that is the purpose. A Master has to shock you to awake you. A...

... style of her hair, or her voice, or something, suddenly has clicked your unconscious and the unconscious knows, "This is the woman." People fall in love so suddenly, without knowing the woman, who she is -- love at first sight. How is it possible? What psychological mechanism is functioning there? Your mother. And so it is true about the father. When Zen Masters say, "Kill your parents...

... Father or Kali the Mother. You are still looking for your parents. Now, even in the ultimate reality you are looking for your parents. When will you become adult? When will you become mature? Zen is a process of maturity: so kill the parents. There is a saying among Zen people that a man becomes really mature when his father and mother are dead. Have you not watched? If your father and mother have died...

... your heart, you can feel them for the first time. You can be with them in a loving space. So it is shocking, but it is not irreverent, one thing. The second thing: they say, "If you meet the Buddha on the way, kill him immediately." And these people who have said these things, they were worshiping Buddha every day in the temple. They may have said it sitting at the feet of the statue of...

... Buddha. The man who said this was a priest in a temple. He lived in the temple, worshiped in the morning, evening, would bring flowers and incense, and he said one day to his disciples, "If you meet the Buddha on the way, kill him immediately!" One disciple asked, naturally, "What do you mean? And you have been worshiping Buddha." And the man said, "Yes, I have been worshiping...

... him because he has helped me. Even to kill him he has been helpful! It is he who has helped me to kill him. It is he who has helped me to be free of him." The ultimate work of the Master is to make you free of himself. Zarathustra is leaving his disciples and they ask him, "What is your last message?" And he says, "Beware of Zarathustra." Without any comment he escaped into...

... the forest. "Beware of Zarathustra" -- the last message. Beautiful. Tremendously Zen. "Beware of me; otherwise you may become a slave to me" -- that's what he means. The same I say to you. Forget about Buddha. because you can kill Buddha very easily. Kill me. That will be far more difficult. With Buddha you have no relationship at all, so you can take it, "Okay, if he comes...

... on the way, we can kill him." But I say to you, kill me when I come on your way. And I will come. At the last moment, when everything has been cut off, the Master remains, because that is the deepest relationship. You can cut your relationship even with your mother because that is only biological, physical. You can cut your relationship even with your beloved because that is psychological. But...

... from Christians. You cannot think of a Christian saying to another Christian, "Kill Jesus when he comes on your way. Kill him immediately!'? That will look very sacrilegious because Christians have not yet been able to be nonserious about their religion. Their religion is very serious. Hence it misses much. Zen has the quality of laughter, it can laugh. And Zen has the quality of rebelliousness...

... sliced the ball off into the rough beside the fairway. Just as the ball hit the ground, a rabbit came running out from beneath a bush, picked up God's golf ball in his mouth, and ran with it out onto the fairway. Down from the sky swooped a hawk and pounced on the rabbit. The hawk picked up the rabbit in its claws and flew with it over the green. A hunter spotted the hawk, took aim with his rifle, and...

... permitted. And what about another courtyard? Said he to him, It is forbidden. And what is the difference? — When you measure out a measure of salt for it!3  There his intention is not carried out; here his intention is carried out.4 [To revert to] the main text: 'R. Bibi b. Abaye propounded: If one places a loaf of bread in an oven, do they permit him to remove it before he incurs the liability...

... [of the forbidden action] are unwitting. On the other hand, if his problem refers to a deliberate action, he should have asked [whether he may remove it] before he comes to an interdict involving stoning!8 — R. Shila said: After all, it means unwittingly; and [as to the question] 'whom are they to permit?', [the reply is], Others. R. Shesheth demurred: Is then a person told, 'Sin, in...

... order that your neighbour may gain thereby?'9  Rather, said R. Ashi, after all it refers to a deliberate act; but say [in the problem], before he comes to an interdict involving stoning.10  R. Aba son of Raba recited it explicitly: R. Bibi b. Abaye said: If one places a loaf in an oven, he is permitted to remove it before he comes to an interdict involving stoning. IF THE POOR MAN STRETCHES...

... Structure of the Talmud Files When one stands in a courtyard, which is private ground, and stretches his laden hand into the street, he may withdraw it into the same courtyard, but not into an adjoining one and drop the article there. I.e., into the street. A jesting remark: then I will tell you the difference. If he stretches out his hand into the street he wants to remove the produce from that courtyard...

... Sabbath, and not 'before he incurs the liability of a sin-offering'? Can one be told to infringe the minor injunction of removing bread from an oven in order to save his neighbour from the greater transgression of baking on the Sabbath? From this it is obvious that R. Bibi's original question was merely whether he is permitted to remove it or not. 'Before he incurs etc.,' was a later addition, which R...