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The Talmud in Bava Kama 91a talks about inducing panic in someone -- "our courts can't charge the person, but Heaven will take him to task." I would assume the same would apply here, at first glance. (I'm not well-read on the halachic literature on the subject.) The classical examples of charging for embarrassment involve physical actions such as spitting ...


In Rosh Hashanah 10a defines Par, פר, it's at least 2 years old and one day. In Bava Kamma 65b Rava says that a Shor, שור, can even be a newborn. A Shor can do damage at any age and be liable, but the Korban needs to be a certain age.


In terms of actual damages the general discussion of this concept is around Grama and Garmi. A person is always responsible for their direct actions (except in an Ones - when forced). However, if the damage is indirectly related, then they are not, as a matter of Beis Din (G-d still holds you responsible). This is a disagreement between Rabbi Meir and the ...


While hezek re'iyah is clearly an established halachic concept, they don't seem to explicate what's included in such a violation. In Bava Basra, they discuss what one may or may not do in building a house due to hezek re'iyah, and it seems that beis din may force a person to rebuild in order to fix any existing privacy violations. There's also a story in ...


I found a nice essay on Hachnassat Orchim that mentions the following: If a loss or any damage will result from hosting a particular guest one would not be obligated to host him [Orech Maisharim 17-2].


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 ...


In English, when we say "ox" we mean a male bovus that was bred and trained for use as a work animal; in general society they were usually also castrated, but the Torah clearly forbade this. When we say "bull" we mean a male bovus bred for its meat, or to sire more offspring. (Further proof that the oxen in the Torah weren't castrated: the letter aleph ...

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