... communist commune. Now if a jailer can be impressed, and he said, no government can tolerate you, you will be nowhere welcome. You certainly are dangerous, because you can create a situation in which the government looks foolish. They have all the money, all the power, and they cannot do anything. It was strange that in the jails, where hundreds of inmates were there, they all welcomed me, because they...

..., small things, some money is given to them, they can purchase and they can go out and have a look at the outside world. But what work you are giving them? Do you understand the simple psychology that these people, remaining here for three years, will go out, accustomed to no work, accustomed to get everything that they want. Their only idea will be how to get back into the jail." And he said...

... prostitute will not argue with you. She will try in every way to please you, because you have paid. And she wants you to make as much happy as possible, so that you become a permanent customer. She does not want your love, you know she does not love you, it is a simple business; you give her money, she gives you physical pleasure. It is marriage who has degraded man to this state, that people are buying...

... pleasure with money. These ugly marriages lead people to become drunkards, these ugly marriages make people to commit suicide, to murder, and between these husbands and wives are growing your children, who are watching every scene. And they are learning that this is what life is all about. They will repeat the same thing in their own way. So generation to generation ugliness goes on as an inheritance. I...

... visiting." Children will grow faster, learn faster, have a wider experience of humanity; and it will be impossible to put them against anybody. Just because you are a Hindu, you have to kill the Mohammedan. That will be impossible. The third point; we abandoned money in the society, in the commune. Money should not be used in the commune. You use whatever commune can supply, and commune will try to...

... give you as much as you need. If you want to give money, you give money to the commune. But you cannot purchase anything in the commune for money. Communism has been trying to destroy the gap between the rich and the poor. Sixty years have passed since Russian revolution. They have destroyed the rich people, but they have not been able to destroy the gap, because in place of rich, now the bureaucracy...

... people ever had. So the distinction is there, even it has become bigger. And by simply removing money from the commune, there was nobody rich, nobody poor. Sometimes, small measurements can create great revolutions. All that is needed is that money should not be used. Then how you can make somebody poor and somebody rich? It is the money. Once there is no money, all are alike. And the commune supplies...

... pensions so all the red indians have become lazy -- nobody works, there is no need to work, and they get so much money that they simply gamble, fight, murder, rape and drink... they are all drunkards. Now this is destroying them psychologically. And they go on reproducing more children because more children mean more money. Each children brings more pensions. Perhaps this is the first instance in the...

... if there is a trial they are going to lose the case. All that they can do, they can prolong the case and force the court not to give me bail on the grounds that I have thousands of followers, enough financial resources, that if I am bailed I may leave the country. I don't care how much money you put for the bail, you may put one million or two million.... That was their argument that any amount of...

... money does not matter to him, so bail should not be allowed. But still they were afraid that even if bail if not allowed they can torture me but finally they will have to be defeated. So they asked my attorneys for a private meeting before the trial began that some negotiation is possible. If Bhagwan accepts on two counts `guilty' then we will ask the court to fine him and release him and the case if...

... dollars we were using to create the commune, and she came from a poor family, she was only a waitress in a hotel when she came to me. She may have never dreamt of three hundred million dollars. Naturally, lust for money arose in her. She stole fifty-five million dollars and opened a bank account in Switzerland in her own name. Then there was this great power because my people love me and she was my...

... the phones going out of the commune or coming in the commune, just out of fear because she has stolen the money, she has made a small gang and then this is how crime leads to more crime. Now she was afraid of her own husband because he knew that she has stolen fifty-five million dollars. She tried to kill him, to poison him in a cup of coffee. She tried to kill my personal physician -- four times...

... communism because we have stopped any money circulation in the commune. No money was used inside the commune. Whatever you needed you got from the commune's central office. Whatever you needed was given to you so there was no need for money. If you wanted money to donate to the commune, you could donate but you could not purchase anything by money. So there was no difference between the rich and the poor...

.... Without any dictatorship we dissolved the class differences of poor and the rich. Just by stopping the circulation of money in the commune.... You may have millions of dollars but they were useless. We had not a single beggar, nobody unemployed and for four years in the commune no rape, no murder, no suicide, no theft. This commune had a judge sitting useless for four years. The commune has a police...

... Ethiopia. There is going to be perhaps a nuclear war. A very strange disease AIDS is spreading like wildfire. In this world, if you love your child, this is not the time to give birth. And they understood. And not a single child was born. The way the commune functioned created a comparison that if these people can maintain, why America having all the power of the world and all the money of the world...

...; [that he never misappropriated the leaven]? Shall we say that since if the leaven were to be stolen from him he would have to pay for it, there was therefore here a denial of money,2  or perhaps since the leaven was still intact and was [in the eyes of the law] but mere ashes, there was no denial here of an intrinsic pecuniary value?3  [It appears that] this matter on which Raba was doubtful...

...,' he would be liable,4  for he would thereby have released himself from any liability were the animal to have died merely because of the usual work performed with it.6  Now, this surely proves that though the animal now stands intact, since if it were to be stolen7  the statement would amount to a denial of money, it is even now considered to be a denial of money.4  So also here...

... in this case though the leaven at present is considered [in the eyes of the law] to be equivalent to mere ashes, yet since if it were to be stolen he would have to pay him with proper value, even now there is a denial there of actual money.4 Rabbah8  was once sitting and repeating this teaching when R. Amram pointed out to Rabbah a difficulty [from the following]: And lieth concerning it9 ...

... liability24  is regarded in law as directly touching upon money.25  whereas the [other] Master maintained that it is not regarded as directly touching upon money.26 R. Shesheth said: He who [falsely] denies a deposit is [instantly] considered as if he had misappropriated it, and will therefore become liable for all accidents;27  this is also supported by the [following] Tannaitic teaching:28...

...  [From the verse] And he lieth concerning it29  we could derive the penalty,30  but whence could the warning be derived? From the significant words: Neither shall ye deal falsely.31  Now, does this not refer to the 'penalty' for merely having denied the money?32  — No, it refers to the 'penalty' for the [false] oath.33  But since the concluding clause refers to a...

... a thief. In the case he swore he was an unpaid bailee. So in MS.M. [This is to be given preference to the reading 'Raba' of cur. edd. as Raba was doubtful on the matter under discussion.] Lev. V, 22. Why then has Rabbah made a statement to the contrary effect? I.e., Rabbah to R. Amram. Lit., 'said to him, here is thine.' In which case there is no denial of money. And there is therefore a potential...

... denial of money. I.e., Abba b. Abba. So interpreted by Rashi, but v. Malbim on Lev. V, 22, n. 374. Referring to Lev. V, 1. On the question whether it refers to the law of liability or exemption v. the discussion that follows. Cf. Sifra on Lev. V, 22. And no perjury at all was committed. And took nevertheless an oath to the contrary. I.e., whether to that of liability or to that of exemption. To deliver...

... accused of ritual child murder, were executed at Venice On 6 July 1480, three Jews accused of ritual child murder, required for the performance of their Passover rites, during the Passover period of that year, were executed at Venice. Servadio da Colonia, money lender at Portobuffolè, Mosè da Treviso and Giacobbe of Cologne [1], having confessed -- sometimes spontaneously and sometimes under torture...

... place at Treviso, where he had been begging, by two Jews, who were alleged to have taken him to nearby Portobuffolè, on the Livenza river, in an eventful journey, the stages of which did not pass entirely unobserved by travelers and boatmen. Here, in the dwelling of the local money lender, Servadio, who was also the instigator of the abduction, the cruel crime was said to have been committed for...

... ritual purposes, in the presence and with the active participation of other local and foreign Jews. After draining off the blood, the perpetrators burnt the body in the oven of a house owned by Mosè da Treviso, another money lender at Portobuffolè. Denunciations and informer's reports, including Donato, Seradio's servant, then converted to Christianity, are said to have led to the indictment p. 62] of...

... the members of the little Jewish community of German origin, including Madio (Mohar, Meir), the local money lender, and the requisition of all pledges deposited in the bank. The persons under investigation were subsequently transferred to Milan. At the conclusion of the investigation, the culpability of the Jew Simone, the instigator, and the "scoundrel friar", the unnatural, cruel executioner, was...

.... In this village on the banks of the Po river, a child disappeared along the road from Padua to Piacenza during the Passover period of that year, while suspicion immediately fell on the local money lenders Bellomo di Madio (Simha Bunim b. Meir), and his entourage. Finally, David, employed by Bellomo, decided to spill the beans and reveal the particulars of this obscure crime. His patron had...

... husband’s innocence. Sacle (Izchak), a money lender from the Borgo San Giovanni, in the Piacenza region, who had, years before, been mentioned in the defendant’s depositions at the Trent trial as an habitual consumer of Christian blood, and had for this reason been exposed to more than a few minor risks, was also arrested and taken to Pavia, where he was to be tried. [12] In the meantime...

... convinced that the Jews would be open-minded and well disposed to accede to the paradoxical statement that, "for so little money, I am certain the Jews will not prove themselves too unwilling". [14] p. 66] The facts of the Arena case led the representatives of the Jewish communities of Lombardy to appeal to Gian Galeazzo Maria Sforza, so that he might defend them from the ritual murder accusations which...

...] Five years later, in the spring of 1500, the podestà of Vicenza, Alvise Moro, informed the Venetian authorities that the "devote hermit", sole eyewitness to the crime, after being incarcerated and duly tortured, had revealed the name of the person guilty of Lorenzino’s murder. The murderer was alleged to be ben Marcuccio, money lender at Bassano ("which hermit is in prison here, and would like...

...] Active at Bassano although highly unpopular locally, he had until then enjoyed the protection of Venice, constant over time, the City having renewed his ten-year money lending permit in April 1499. [25] We do not know whether the tardy revelations of the "devote hermit" induced Marcuccio to leave Bassano and turn over the management of the local money lending bank. But that was precisely what happened...

... Vicenza in 1486 and the cessation of their money-lending activities were not related to the presumed martyrdom of the Saint Lorenzino. [26] Of course, none of this will discourage historians, scholars and local priests constantly on the lookout for more or less imaginary holy personages by means of whom their own poverty-stricken, obscure village or locality may be exalted, causing it to perform an...

... beforehand, in the dwelling of a certain Mayer Pilmon, in the presence of and with the participation of all the males of the family. [33] Professional child hunters - ritual murderers for the Christian blood Mosè da Bamberg was a poor traveler who, having left Bayreuth with his son on his way to Pavia, had stopped for a brief stay in the city of Trent, as a guest in money lender Samuele da Nuremberg’...

... they were going to rake in a tidy sum through the sale of that liquid. But they needed the money to live. [35] Whether or not this was all simply a Grimm's Brothers fairy tale, which might well be told at the right time and place to frighten children and give them sleepless nights, we don't know. It is certain that the poor Mosè da Bamberg could not precisely remember the identity of the two hunters...

... (Brünnlein), also an unhappy and frustrated woman, as the more or less welcome guests of her brother, Angelo da Verona, who had, in recent years, been able to scrape together a small fortune in the money trade. Before the judges, Bona admitted to using Christian blood during the Passover period, beginning as early as her brief matrimonial journey to Borgomanero. Her husband Madio had obtained it from a...

... homicide, committed at Trent in 1451 by Isacco and other Jews from Trent; however, she knew nothing of the details. [40] Isacco was Maestro Tobias’s father-in-law, being the father of Tobias’s first wife, Anna, who had died, leaving Tobias a widower; Isacco is almost certainly identical with the money lender of the same name active at Trent in the first half of the 14th century. [41] There...

... of Milan, cit., vol. I, p. XXII, and vol. II, pp. 738-789, nos. 1794, 1868, 1877-1880, 1882-1884, 1888-1889, 1891-1892, 1895-1897. [12] Mosè da Bamberg, a German traveller staying in Angelo da Verona's dwelling, told the Trent judges hat he had been in the service of the Sacle, a money lender at Borgo San Giovanni, near Piacenza, and his wife, Potina. According to him, the Ashkenazi Jew had been...

... clothes and luxuries like that." Now food, clothes, are not luxuries - but if you repress, then you become afraid of everything. Then fear grips you. A repressed person is a frightened person, afraid of everything. If you go and present some money to Vinoba Bhave, he will not touch it. He's afraid to touch money. Not only that: he will move his head so he cannot see, or he will close his eyes. Now...

... this seems a little too much. It seems as if the miser is standing on his head - the same type of mind. The miser goes on accumulating money, and then one day, frustrated, he starts repressing his desire. Then he chooses just the reverse course, just the opposite pole. Then he is afraid even to see money. Now if money is worthless, then what is the fear in seeing it? And if money has no deep...

... attachment in you, deep obsession in you, then why close your eyes? You don't close your eyes to other things. If you ask Vinoba he says: "Money is dirt." One of his disciples came to me once and he said, "I asked Vinoba and he says money is dirt." "But then," I said, "you go back and tell him: 'Then whenever you see dirt, close your eyes! And don't touch earth, don't...

... walk on earth - hang yourself in the air. Because if money is dirt, then dirt is money. But you behave differently: with dirt you are not afraid! With money you are afraid.'" No. I cannot believe that money is dirt. Money is still money, dirt is dirt. And when you call money dirt, you are simply showing some deep obsession. Otherwise, why is money dirt? It is a useful means. Use it, but don't be...

... Mary and Martha's home and Mary brings very costly perfume and washes Jesus' feet with that costly perfume. Judas immediately raises a question; he says, "This is stupid - wasting so much money unnecessarily!" And he gives a good argument - a socialistic argument. He says, "This much money could have been given to the poor. There are beggars outside the house. This money could have fed...

...;Don't disturb her. Don't disturb her love, her faith, her trust. It's perfectly alright. It is coming from her deep love for me. Let her do it. And beggars will always be there. Even if this money is given to them, nothing much is going to happen. Maybe for a few days they will be able to eat; then again...." With whom are you going to agree? Ninety-nine percent is the possibility you will agree...

... in Russia, in Tiflis, and Gurdjieff sent a message, "Come immediately. Sell everything there. Don't waste a single moment. Bring all the money and come." Those were the days of the first world war; it was very difficult to travel, dangerous to travel, and going back to Russia was dangerous for Ouspensky because the Bolsheviks, communists, had come into power and Russia, the whole of...

... Russia was in a turmoil. There was no order, no government. Still, the master had asked, so he sold all his possessions, his house, took all the money and traveled back to Russia knowing perfectly well he was going into danger. The journey was long; three months it took for him to reach, sometimes traveling by train and sometimes by horse and sometimes he was prevented and the police were after him...

.... But somehow he reached there - the master had asked him to come, and he did. He was hoping that as he had made a great sacrifice, so he was going to be patted on the back by the master. And do you know what Gurdjieff did? The moment Ouspensky arrived he said, "Put down your money and go back! Leave your money here and go back to London immediately!" This was too much. He became...

... cannot buttress their egos. I cannot say that "You are great spiritual people" - and that's what they want to hear. They don't have anything else. They don't have science, they don't have technology; they don't have money, they are poor; they don't have food, they are starving. The only thing that can give them a little hope, a little satisfaction, is spirituality. So when I say, "You...

... the world is cunning, what are you going to lose by being innocent, simple? Nothing of real value can be lost by being simple. In fact, by being simple and innocent the real is attained. Yes, by cunningness you can attain to power, to money, to prestige, but what is the point of attaining all that? Death is bound to take everything away from you. And can't you see the people who are powerful? Are...

.... Times in the fifties were not easy for Ma and Pa in the rural area of West Texas, as a ten- year drought took no mercy on small farmers. Still, Pa was determined to send Junior off to the prestigious University of Texas, if only for one semester, to boast of his son's academic achievements to the neighbors. So money was saved for several years until one thousand dollars were accumulated. As Junior...

... boarded the bus ready for departure, Pa sternly announced, "Junior, your Ma and I have sacrificed a lot to send you to the university, and if you really watch yourself you can make it through the year with this money." And he handed the boy an envelope containing the one thousand dollars. Junior, however, arrived at the university with notions other than that of earning a degree. He enjoyed...

... nights and days of fun and games, recklessly spending Pa's money until one month later all was spent. In spite of his desperate situation, Junior wrote a letter, saying, "Pa, there are many smart teachers here and one of my professors says he can teach old Blue, our hound dog, to talk... for only five hundred dollars." When Pa read the letter he became excited and told Ma, "This may be...

... our lucky day at last. If the boy is right, we can put that useless hound dog in the circus, become rich, and retire for life!" So Pa mortgaged the farm and all the equipment, borrowed five hundred dollars from the bank, and sent it along with Old Blue on the bus. When the dog arrived with the money, Junior, not wanting to be bothered with the animal, killed it and forgot about it. As he...

... continued his carefree life-style for a few more weeks, the money again ran out. By now, however, Junior had learned the trick, so he again wrote to his Pa, "Gee, Pa, Old Blue had us all fooled. He is smarter than we thought. The professor has already taught him to speak English, and now he says that this dog is so intelligent that for only five hundred dollars more he could be taught two more...

... languages, to sing and to dance." After reading the letter, Pa and Ma were overtaken by visions of great wealth and fame. They immediately hocked all of their belongings, borrowed from all of their friends, and finally raised another five hundred dollars to send to Junior. This time the money lasted until the Thanksgiving break, at which time Junior and Blue were both expected home. Excited, Pa went...

... afore-mentioned Rabbis] were sitting together the question was raised: How is it with the price of an idol in the possession of an idolater?13  Does [the prohibition] affect the money which is in the possession of an idolater or not? — R. Nahman said to them: The more probable view is that the price of an idol in the possession of an idolater is permitted, [as may be seen from the incident...

... must surely have annulled [his idolatrous objects]!16  — Rather may [support for R. Nahman's view be obtained] from this teaching: If an Israelite has a claim for a maneh against an idolater and the latter sold an idol or yen nesek and brought him the proceeds, [the money] is permitted to him; but if [the idolater] said, 'Wait until I sell an idol or yen nesek and I will bring you the...

... father who was an idolater, the proselyte can say to the other, 'You take the idol and I the money; you take the yen nesek and I the fruits';19  but after [the inherited objects] have come into the possession of the proselyte it is forbidden [to make such a proposition]!20  — Raba b. 'Ulla said: This Mishnah refers to an idol which can be divided according to its pieces.21  Granted...

... interests that they should be cultivated since he would have employment. [This is what led them to maintain that the author of the Baraitha permitting uprooting could also be R. Akiba.] Who are unconcerned about the man's interest in the preservation of the mixed plantings in order to earn money from their eradication. [As regards idolatry, however, they would agree that it is forbidden to accept payment...

...) and yet where the effect is to reduce what is improper it is permitted. As, e.g., uprooting mixed plantings. And R. Nahman who permits the breaking of a cask of yen nesek finds support in this Baraitha, whoever the author of it may be. If an idolater sold an idol to another idolater, may a Jew have dealings with him for that money? If they become converts first, their idolatrous objects could not be...

... annulled and the proceeds used by them or by Jews generally. This supports R. Nahman. And then they could be sold and the money used. Tosef. A.Z. VIII. This supports R. Nahman. So that it may be sold and he receive the proceeds. The proselyte then hopes for their preservation, so that he may have his share; and yet this is permitted. Dem. VI, 10. E.g., a golden image which is broken up and the metal...

... to another within that area on the Sabbath. Whatever he may do in private. The fact that he observes it publicly indicates that his Jewish sensibility has not been completely suppressed. By the mere declaration, without the purchase money having been first paid. Tractate List / Glossary / / Bible Reference                          ...

.... Obviously it is only when fruit is found in a vessel, or money in a purse. [that they have to be proclaimed]; but if the fruit is in front of the vessel, or the money in front of the purse, they belong to the finder. Our Mishnah thus teaches the same as our Rabbis taught [in another place]: If one finds fruit [lying] in front of a vessel, or money in front of a purse, they belong to the finder. If [the...

... fruit is] partly in the vessel and partly on the ground, or if [the money is] partly in the purse and partly on the ground, they have to be proclaimed. But the following contradicts it: If a man found an object lacking an identification mark at the side of an object possessing it, he is bound to proclaim [them]; [2] if the identifier of the mark came and took his own, [3] the other [sc. the finder] is...

...] — Solve at least one [problem]. For R. Nahman said in Rabbah b. Abbuha's name: Wherever a chip can be inserted [23] whereby they [the coins] may be lifted simultaneously, a proclamation must be made. [24] R. Ashi propounded: To Part b Original footnotes renumbered. See Structure of the Talmud Files V. Gemara below. E.g.. a purse and money; if the purse is identified, the money too belongs to its...

... bottom, a smaller one above it, and so on. These must have been placed so, and the owner will be able to identify them by the manner of their disposal. — The reason of such disposal might have been that the owner found himself bearing the money on the Sabbath, or on Friday just before the commencement of the Sabbath; v. Shab. 153b. Lying partly on each other and partly on the ground. &mdash...

... only two persons, Shivapuri Baba, a very old ancient man, at the time he must have been about one hundred and twenty years' old - and an English lady, a young woman. She became interested. This old beggar was in the first class and was carrying a whole box of one-hundred-rupee notes? An idea came in her mind. She jumped up and said, 'You give me half the money otherwise I will pull the chain and I...

..., the fortune-tellers live they live on your imagination. If you go to a fortune-teller he will look at your hand and he will say, 'There is a great possibility that money will come - but it will not stay.' It can be said about anybody except a man like me. You cannot say that about me! But it can be said about anybody - money will come. Everybody is hoping for it so who is going to deny that it will...

... come? That's why he has come to the fortune-teller - for his ideas to be approved, to be confirmed. Money will come, but he will not be able to keep it. Who has ever been able to keep money? Money comes and goes. In fact, money exists only in its coming and going. If you are able to keep it, it is no longer money. You can keep a thousand notes in your house, you can hoard it underground, but it is no...

... longer money. You could have kept stones there, it would have been just the same. Money exists only in its coming and going. When somebody gives you a hundred-rupee note, when the note changes hands, then it is money. Just for a moment it is money - when it changes hands. Then that man is getting something out of it and you are getting something out of it. When you give it to somebody else, again it...

... will be money. That's why notes are called currency. Currency means movement. They should move. The more they move, the more there is money. That's why there is more money in America and less in India. There is so much movement. Everybody is just spending - spending what they have and spending even that which they hope they will have one day. People are purchasing cars and fridges and everything on...

... the installment basis. Some day they hope they will have the money and then they will pay. But they are purchasing things right now. There is money in America because people have come to know that money exists in its movement. Let the money change hands. And the more it changes hands, the richer and richer and richer the country becomes. Let a one hundred-rupee note circulate here. If we are five...

... paid it [back] to you.' he is believed!2  — Because he would have [in that case] to teach [in] the last clause: 'If there are witnesses that he borrowed from him [a maneh] and he says. "I have paid it [back]" he is not believed', but it is established for us3  [that] if one lends [money] to his fellow before4  witnesses, he need not pay it [back] to him before witnesses.5 ...

... / / Bible Reference Kethuboth 18b [Indeed] he would like to admit the whole of it,1  only he does not do it in order to slip away from him [for the present].2  and he thinks, 'as soon as I will have money I will pay it'.3  And [therefore] the Divine Law4  said: Impose an oath on him, so that he should admit the whole of it.5  [Now] R. Eliezer b. Jacob holds [that] he is not...

... WERE DISQUALIFIED WITNESSES,10  THEY ARE BELIEVED.11  BUT IF THERE ARE WITNESSES THAT IT IS THEIR HANDWRITING, OR THEIR HANDWRITING COMES OUT FROM ANOTHER PLACE,12  THEY ARE NOT BELIEVED.13 GEMARA. Rami b. Hama said: They taught14  this15  only when they16  said: We were forced [by threats] with regard to money.17  but [if they said]. we were forced [by threats...

...; it has been said with regard to the first clause, [where it is stated:] THEY ARE BELIEVED. Whereupon Rami b. Hama said: They taught this21  only when they22  said, 'We were forced [by threats] with regard to [our] life.' but if they said, 'we were forced [by threats] with regard to money. they are not believed. because no one makes himself [out to be] a wicked man.23 Our Rabbis taught...

... present document. The witnesses. Money threats should not have made them sign a falsehood. And they are not believed to say that they signed a falsehood, v. note 12. Retracting what he testified before — By their signatures they declared the document valid. and they cannot now declare it to be invalid. Therefore, what applies to oral testimony applies also to testimony in a document. I.e., if Rami...

... b. Hama made any statement similar to the one mentioned above. That they are believed to disqualify their signature. The witnesses. I.e.. a man's testimony against himself has no legal effect. And by saying now that money threats made them sign a false testimony. the witnesses would make themselves out to be wicked men. V. n. 6. The witnesses who signed the document. In the manner stated in the...