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8

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 ...


6

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.


5

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 ...


4

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 ...


2

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].


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 ...


2

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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