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The literal meaning of דבטש בכספתא is: kicked the money-box - as Rashi says in Shavuos Daf 30b: בטש. בעט And similarly in Eiruvim 54a: בטשה ביה. בעטה בו And in Shabbos 116b: אתא חמרא ובטשא. דחפתו לארץ So the שורש of דבטש is בטש - and I suspect it's Aramaic - and the ד means that, to give us that kicked. כספתא is a money box, as Rashi says ...


If you read further in the Gemara Bava Kama 74b you see that although he blinded him he did not go free as there were no witnesses.


On a less miraculous note, the ibn Ezra (Shemos 20:1)rejects a literal reading of the chazal that shamor and zachor were said simultaneously. In a lengthy piece, he promotes the idea that words embody meaning and when there is a quote of someone where words are added to the quote, or changed, this is not a contradiction. The quote is merely elaborating on ...


I don't have Kahati but from the Bartenura I will say that we are dealing with a legality in the second case that doesn't apply to the first. In the second case the plaintiff points to the big ox and says this one damaged mine. To which the defendant responds by pointing to a different, smaller ox and says no, this one did. Now, although value wise the ...


What you are referring to is תקנת השבים - Takanat-Hashavim - a special dispensation for those who repent. By the strict letter of the law, you have to return what you stole. If it no longer exits, then you have to pay for it. However, since it would be a more inconvenience to return certain items, Chazal declared that the thief may keep those items and pay ...


First you can learn most verses concerning BK in parashat Mishpatim, with Rashi. In a second step mishnayot with Bartenura. A second time parasha with Rashi and Mishnayot with Bartenura and Ykar Tosfot Yom Tov. In BK, specially for the 7nt chapter the Gemara contain a lot of drashot. If you know the verses it will be easier.


Tosafos (Bava M'tzi'a' 99b, s.v. פרט למזיק) indicate that the exegetical basis for the teaching found in the mishna (Bava Kama 9b, נכסים שאין בהן מעילה) and the Y'rushalmi (Gitin 5:1, דתני רבי חייה נזקין להדיוט ואין נזקין לגבוה) that אדם is not liable for damages to הקדש is found in Chagiga (10b, מעילה דילפא חטא חטא מתרומה), where a גזרה שווה is made between ...


Tehilim 62:12 says: God spoke one thing, I heard two, for God has strength. Rashi says: ...our Sages interpreted it as referring to [the maxim that] “Remember” and “Keep” were stated in a single utterance. See also Rashi Shemot 20:8. In fact, Rashi (Shemot 20:1) says that all the 10 Commandments were originally said simultaneously, and ...


This exact question was posed by Rav Nachum Eliezer Rabinowitz (of the Yeshiva in Ma`aleh Adumim) in his article "Mav`eh" (Hebrew). It doesn't seem like there's a real practical difference, but he has some interesting suggestions. From Y'shivat Ma`alot, there's an article which also brings proof from the Zohar.

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