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... power, "it seemed that religion chiefly consisted of Sabbatarian rigours; and that a British senate had been transformed into a company of Hebrew Rabbins": and later "In 1650, after the execution of the King, an Act was passed inflicting penalties for a breach of the Sabbath." Buckingham, Strafford and Laud are the three chief figures round the King in these early stages: Men on whose loyalty to...
... wine merchant named Roussel was the founder of this family in Tudor times. With the impeachment and execution of Strafford, the powers behind the rising Calvinist, or Cohenist, Conspiracy began to reveal themselves, and their focus, the City of London. At this time there suddenly began to appear from the City armed mobs of "Operatives" (the medieval equivalent for "workers" no doubt). Let me quote...
... removed and Jews admitted. Assassination too dangerous. Charles shall be given opportunity to escape: His recapture will make trial and execution possible. The support will be liberal, but useless to discuss terms until trial commences." With this information now at our disposal, the subsequent moves on the part of the regicides stand out with a new clearness. On 4th June, 1647, Cornet Joyce, acting on...
... cunning suggestion that attempted escape should be used as a pretext for execution. Just such an event took place, on 12th November of that year. Hollis and Ludlow consider the flight as a stratagem of Cromwell's. Isaac Disraeli states: "Contemporary historians have decided that the King from the day of his deportation from Holmby to his escape to the Isle of Wight was throughout the dupe of Cromwell...
... where their purpose was to kill one another, even if mischief results to a woman, a civil liability13 will be imposed, whereas where they purposed to kill the woman herself [who was in fact killed], no civil liability13 would be imposed. In the case of oxen, however, even where their purpose was to kill the woman [who is indeed killed by them] a civil liability should be imposed for the...
.... 427, n. 2. For the civil liability of the owner should not be affected by the ox having to be put to death. V. p. 238, n. 4. For where he intended to kill another person and it was only by accident that the woman and her embryo were killed, there would, according to R. Adda b. Ahabah, be no capital charge but a civil liability; cf. for such a view infra p. 252 and Sanh. 79a. V. supra p. 232...
... essential [before any liability can be imposed]; and in this case where the sentence has already been passed on the ox to be stoned2 it would not be possible to keep the ox for inspection1 by the Court of Law, as we could not delay3 the execution of the judgment. I said to them: 'You may even say that the teaching follows the view of R. Akiba, for we may have been dealing here with a...
... to suffer … and how long he will not.' Supra pp. 522-3 [This usually represents R. Jeremiah.] Cf. Sanh. 17b. [And yet R. Akiba does not impose more than four hundred zuz, the same amount as mentioned by the first Tanna.] [The figure 400 mentioned by him being a maximum whereas R. Akiba would award this amount to all alike.] For the execution of a judgment. Sustained by the plaintiff...
... man may not injure himself? It could hardly be said that he was the Tanna of the teaching, And surely your blood of your lives will I require,6 [upon which] R. Eleazar remarked [that] it meant I will require your blood if shed by the hands of yourselves,7 for murder is perhaps different. He might therefore be the Tanna of the following teaching: 'Garments may be rent for a dead person8...
...;… Rabbah b. Bar Hanah recited in the presence of Rab: [Where a plaintiff pleads] 'You killed my ox, you cut my plants, [pay compensation', and the defendant responds:] 'You told me to kill it, you told me to cut it down', he would be exempt. He [Rab] said to him. If so you almost make it impossible for anyone to live, for how can you trust him? — He therefore said to him: Has this teaching...
... my own anymore," replies Paddy. "I'm coming downstairs to die." "Thank God for that," says Maureen, "because I was just coming upstairs to kill you!" Big Chief Running Bear walks into the drugstore and starts complaining to the druggist. "Rubbers you give me no good!" he says, "Chief go, UGH! Squaw go, UGH! Rubbers go, BOOM!" The druggist is...
... when one meditates one slowly is transformed into being more laughing and loving, but I just get hollow and empty and start withdrawing myself from others." But this is not because you are meditating. Just face the reality, look in the mirror and remove your masks. And what is only your idea will be found just phony. Meditate, but right now, the condition in which you are, you cannot meditate...
... doing it because it was giving power, prestige, respectability. The group to which you belonged in the commune in America - none of that group were meditators; they had no time to meditate - but they were conspiring to do all kinds of things, even trying to murder people. You may not have done anything, but if you were part of the group and you remained silent, you are as much responsible as the...
... judgmental. They will all feel sympathetic towards you, loving towards you. What happened, happened, but we can change the future. The past is already gone, but if you go on carrying the past inside yourself, then it is not gone. It is present and it will remain your future also. This will be like a cancer which will kill you. Paddy is driving along a winding mountain road in his old Ford car. Suddenly a...
... to be nasty. That is part of the whole business world. He was nice - just butterlike, very soft. Let me confess, I used to hit him, but he would not hit me back. He would simply laugh and say, "You are a child, you can hit me. I am an old man, I cannot hit you back. When you are old you will understand." That's what he said to me, and yes, I understand. He was a nice villager with great...
...; The gatekeeper said, "Do one thing - another advice that we have been giving since my ancestors. Here is the instrument. Remove somebody's name and put your name. And this is not new; this has been happening for centuries as far as I know, my father knew, my father's father knew. You have to remove somebody's name and create space for your signature." The emperor said, "But that takes...
... all the joy out of it. Somebody will come and remove my name." The gatekeeper said, "That, of course, is going to happen. It is up to you." This is the failure of success. Ultimate success brings ultimate failure. And this story may be not a fact; the Sumeru Mountain range does not exist anywhere, but all these three religions have accepted it for the simple reason to show you: Don't...
... run after the ego. Your ego can take you at the most to the Sumeru Mountains; and then you will see you have wasted your whole life, just to remove somebody's name. What is the joy of being the greatest celebrity in the world? One great philosopher, Rousseau, wrote in his autobiography that, "When I was not known to anybody, I was hankering to be known to the whole world. That was the only...
... have given their evidence?25 R. Aha, the son of R. Ika demurred: Let us warn them at first26 and gesticulate to them [afterwards].27 Later28 Abaye said: What I said29 was nothing. For if one were to say30 that Zomemim witnesses require a warning, [it would follow that], if we have not warned them, we would not kill them.31 [But then] is it possible32 ...
...; that who they wished to kill without a warning,33 that they should require a warning? Surely, it is necessary34 [that the words be fulfilled,] 'then shall ye do unto him as he has thought to do onto his brother',35 and this would not be [the case here]? To this R. Samma the son of R. Jeremiah demurred. But now [according to your argument], [if the witnesses testified falsely about...
... receive the lashes is derived from this:41 [It is written:] And if men strive together and hurt a woman with child, so that her fruit depart.42 [Upon this] R. Eleazar said: The verse speaks of a striving with intent to kill, for it is written, But if any harm follow, then thou shalt give life for life.43 How shall we imagine this case? If they did not warn him, why should he be killed...
... street and that one13 should be killed?14 But it teaches that they imprison him;13 if he12 dies, they kill him; and if he does not die, 'he shall pay for the loss of his time, arid shall cause him to be thoroughly healed.'11 Now how shall we imagine this case? If they did not warn him, why should he be killed? Hence it is plain that they warned him, and [it is held], one...
... me18 to slay me, or a snake pursued me to bite me, I would enter a heathen Temple [for refuge], but not the houses of these [people], for the latter know (of God] yet deny [Him], whereas the former are ignorant and deny [Him], and of them the Writ saith, and behind the doors and the posts hast thou set up thy memorial.19 R. Ishmael said: [One can reason] a minori: If in order to make...
... not a Be Nizrefe;25 Samuel would not enter a Be Nizrefe, yet he would enter a Be Abedan. Raba was asked: Why did you not attend at the Be Abedan? A certain palm-tree stands in the way, replied he, and it is difficult for me [to pass it].26 Then we will remove it? — Its spot will present difficulties to me.27 Mar b. Joseph said: I am one of them28 and do not fear them...
... are given. The text should read [H], as above, not [H]. But he does not state his own view there. E.g., bills, documents relating to business transactions, etc. I.e., the bag or box in which they are kept. This is discussed infra. Starting from the hind legs. One can then remove the fats which 'are to be burnt on the altar (these are called emurim, lit., 'devoted objects'), the burning being...
...'. Of scholars — i.e., it was generally ruled. Lit., 'uprooting'. For, as stated in the Mishnah, if an article is placed in one's hand and he withdraws it, he is exempt. Hence the article upon his body is likewise at rest, and he effects its removal, On the ground: hence he does not actually remove the article from its place. Tractate List / Glossary / / Bible Reference Shabbath 3b Said R. Hiyya...
...; but if [he does it] after nightfall, so that if he throws it away he incurs the liability of a sin-offering, the Rabbis should not punish him. Now, since we do not answer thus,11 you may solve R. Bibi b. Abaye's [problem]. For R. Bibi b. Abaye asked: If a person places a loaf in an oven,12 do the Rabbis permit him to remove it before he incurs the liability of a sin-offering, or not?13...
....,'sticks a loaf to (the wall of) an oven.' If it remains in the oven until baked he incurs a sin-offering for baking on the Sabbath. On the other hand, it is Rabbinically forbidden to remove bread from the oven on the Sabbath. How is it here? Since the reverse answer is not given, we see that the Rabbis do not abrogate their interdict even when it leads to a liability to a sin-offering. To reconcile the...
... Babylonian Talmud: Baba Bathra 113 Previous Folio / Baba Bathra Contents / Tractate List / Navigate Site Babylonian Talmud: Tractate Baba Bathra Folio 113a It was taught in another Baraitha: So shall no inheritance remove from tribe to tribe.1 Scripture speaks [here] of a transfer through the husband. Thou sayest [that it speaks] of a transfer through the...
... husband, perhaps [it speaks] only2 of a transfer through the son? — Since it was said, so shall no inheritance of the children of Israel remove from tribe to tribe,3 behold, transfer through the son has been spoken of, to what, then, shall one apply, so shall no inheritance remove from one tribe to another tribe?1 [It must be assumed, therefore, that] Scripture speaks [here] of...
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