15

There are essentially two issues here: Am I somehow stealing from the owner (by taking away bandwidth)? Does the fact that the owner left it open mean he/she agrees to me using it? Am I somehow stealing from the ISP (or perhaps causing the owner to violate his/her TOS agreement with the ISP)? In each of these 2 problems we have yet another split: What ...


14

Its a gemara in Kesuvos 68a its a statement of Rav Elazar : דאמר רבי אלעזר בואו ונחזיק טובה לרמאין שאלמלא הן היינו חוטאין [- שאנו מעלימין עין מן העניים אבל עכשיו הרמאים גורמים לנו - רש"י] בכל יום שנאמר (דברים טו, ט) וקרא עליך אל ה' והיה בך חטא Rabbi Elazar says let's go and thank the cheaters - without them we would sin [because we hide our eyes ...


13

There are several issues: If the person is paying by data used, he is losing through your download, so you are a damager and it would be forbidden Just because the person left it open doesn't mean he doesn't mind other people using it, he might just not know how to lock it. If there is a clause in his contract to the ISP not to let others use his connection,...


12

Eisav was "סמוך על שלחן אביו" - living at home at his parents' expense, therefore his finds and his gifts legally automatically belong to his parents - see Bava Metzia 12a/12b, R' Yom-Tob Asevilli ("Ritb"a") ibid. and Shul'han Aru'h 366:10.


12

I wrote to Business Halacha Institute and they answered that it is prohibited to do so. As requested, here is the conversation: Aside from the secular law ramifications (illegal in the US): I would be interested in knowing how cell phone jammers fit into halacha, and what the reasons behind forbidding [or permitting] their use would be. Also of ...


12

I asked my local Orthodox rabbi. (FYI: he's Chareidi.) He said that ad-blocking software is permissible to use. He added that even if it's hard for webmasters to detect and work around adblockers, that's no problem for me: some things in life are hard. My rabbi said it was fine for me to post his ruling online. But he asked me not to mention his name ...


12

In the Talmud, it is stated that if you lose something that you know cannot be returned to you (e.g., if a river overflows or if it had no identifiers), even though you know it's yours, you lose all hope of getting it back and therefore, it's as good as gone. If I find something like that, I could safely assume that the owner lost hope of getting it back ...


11

The g'mara in B'rachot 5b relates the story of R. Huna, who seemed to be being punished for something (his wine soured). It was suggested that he had failed to pay a share-holder, to which he replied that said person had stolen from him. They cite a proverb that "if you steal from a thief you also have a taste of it". The g'mara relates that he pledged to ...


11

1) Rav Sternbuch in Tshuvos V'hanhagos chelek 1:368 answers a question very similar to this one. The questioner(a Bal Tshuvah) asks if he can damage his parents television. The Rav answers that this is a machlokes between The Ketzos and the Nesivos in Choshen Mishpat siman 3(which discusses forcing someone to keep mitzvos).The Ketzos holds that the power of ...


9

Rambam rules that although it is completely Biblically prohibited to steal from a gentile (Geneva 1:1), one would only have to pay back the value he stole if he did so (2:1). There is no fine imposed in this case.


9

It would seem from the Rambam (Hil. Geneivah 3:12) that she bears the debt until she can afford to pay it off: הָאִישׁ נִמְכָּר בִּגְנֵבָתוֹ אֲבָל לֹא הָאִשָּׁה. וְדָבָר זֶה מִפִּי הַקַּבָּלָה. וְאֵין הַגַּנָּב נִמְכָּר אֶלָּא בְּקֶרֶן אֲבָל בְּכֶפֶל אוֹ בְּתַשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה אֵינוֹ נִמְכָּר אֶלָּא הֲרֵי זֶה עָלָיו חוֹב עַד שֶׁיַּעֲשִׁיר: ...


8

This is called מציל עצמו בממון חבירו, saving yourself at the expense of someone else's property. Fred is indeed liable to pay Ernie for any damages, even if he was trying to save his own life (Shulchan Aruch, Choshen Mishpat 380:3), and certainly if it was just to save his own property from theft or confiscation (ibid. 292:8 and and 388:2).


8

Some say that the Dor HaMabul had the halachik status of Bnei Yisroel, so they did have a shiur of Shava Prutah. Source: Rabbi Yechiel Halpern of Minsk (1660- 1747) in Sefer HaLikutim, Mabul, §1


8

Encyclopedia Talmudit discusses this question, at the entry "הפקר בית דין," section ד. Some ראשונים hold1, based on the gemara Gittin 36b, that הפקר בית דין can only be done with a בית דין of the caliber of that of רב אמי and רב אסי, and hence it cannot be done today. Others posit that the comparison to רב אמי ורב אסי is not literal, but is really meant ...


8

The Mishna Berurah (196:4) says that if someone steals wheat, grinds it and bakes it, it is actually a Machlokes on whether he could say a Bracha on it. Nonetheless, from the Mishna Berurah it's clear that the Machlokes applies because in this particular case, the thief effected a change (שינוי) through which he acquires the item. However in a "standard" ...


8

The sefer Shaarei Daas on Bava Kama says that to destroy one shoe is not considered as damage to the other shoe, for the lack of one shoe does not destroy or maintain the viability of the second shoe. Rather, that one is unable to use the second shoe, but that is not called damage that one is culpable to pay damages for, rather the damager must pay for just ...


7

The Gemara says that a non-Jew is liable to death for stealing less than a penny. "אמר רבי חייא בר אבא אמר רבי יוחנן בן נח נהרג על פחות משוה פרוטה ולא ניתן להשבון" The Rambam agrees.


7

Short answer: no, it's not a formal prohibition, but it's still wrong to prevent someone from sleeping. From http://www.dinonline.org/2013/11/05/gezel-sheina-stealing-sleep/ The sefer “Ve-Ahavta Le-Re’acha Kamocha” notes that Rav Chaim of Brisk used the expression “gezel sheina,” implying that waking somebody up needlessly is a form of theft. ...


7

No, you may not use the internet. Yes, you have to repay the neighbor, especially if the neighbor is charged for the amount of data used. If the neighbor has an unlimited plan, you may still have to pay, although determining an actual monetary amount may be tricky. Very simple analogy to explain this: If I lock my door, and you pick the lock and break in, ...


7

There is a prohibition of "Ona'at Devarim" - "Verbal Oppresion". This prohibition emanates from two closely placed verses - Vayikra 25:14 and 25:17 that state "Do not aggrieve one another." This article details the applications of "Ona'as Devarim". In summary, the caller expected to make a sale. Your attempting to play jokes on him most likely aggrieved him ...


7

Waking a fellow shiur-mate cannot be more severe than waking one's parents. The Kitzur in סימן קמג - הלכות כבוד אב ואם says the following about waking them: סעיף ד': הָיוּ אָבִיו אוֹ אִמּוֹ יְשֵׁנִים וּמַפְתֵּחַ חֲנוּתוֹ שֶׁל הַבֵּן תַּחַת רָאשֵׁיהֶם, אָסוּר לַהֲקִיצָם מִשְּׁנָתָם, אַף עַל פִּי שֶׁיַפְסִיד רֶוַח הַרְבֵּה. אֲבָל אִם יַגִּיעַ רֶוָח ...


7

I have personally heard from Harav Chaim Kanievsky shlit"a that the term "גזל זמן" (stealing time) [and גזל שינה - stealing sleep] is a halachic misnomer, because stealing time [or sleep] is not considered theft. He cited the TOSEFTA (BK 7:3) which says that there are 7 types of theft, and stealing time is not listed there. Also the Sforno in Shmos 20:13 ...


7

Mishna Sanhedrin 8.6 [A thief] who comes through a tunnel [into one's house] is judged on the basis of his end. If he came through a tunnel and broke a jug: if he has blood-guilt, he is liable; if he does not have blood-guilt, he is exempt. Rambam comment הבא במחתרת נדון על שם סופו היה בא כו': וכן הבא במחתרת ידוע הוא שכונתו שאם יעמוד בעל הבית להציל ...


6

Even so, the definition of chamas, as opposed to gezel, according to Rabbi Chanina in Bereishit Rabba is less than a shava peruta. (So too Rav Acha in Yerushalmi Bava Metzia.) Since the pasuk mentioned chamas, rather than gezel, it is a midrashic approach to look at the halachic definition of a chamsan. The courts back then, presumably, did not work ...


6

It may depend on the condition of the bills when he stole them and when he's repaying the theft. Shulchan Aruch, Choshen Mishpat 360:7 (from Bava Kamma 96b) states: הגוזל מעות ישנות ושיפן וחידשן לא קנה שהרי מתיישנין וחוזרים כשהיו. גזל מעות חדשים וישנן קנה שאם יחדשם פנים חדשות הם If one steals old coins, and polishes them to make them appear new, he ...


6

Off the top of my head, I can think of two Talmudic passages you might apply here. Sanhedrin 16a -- a state of war, to a degree: נכנסו חכמי ישראל אצלו אמרו לו אדונינו המלך עמך ישראל צריכין לפרנסה אמר להן לכו והתפרנסו זה מזה אמרו לו אין הקומץ משביע את הארי ואין הבור מתמלא מחולייתו אמר להם לכו פשטו ידיכם בגדוד מיד יועצין באחיתופל ונמלכין בסנהדרין ושואלין ...


6

Shulchan Aruch (Orach Chaim 658:5) rules explicitly that only if the last person returns the esrog is the first one (and all others) yotzei. Interesting sidebar: The Biur Halacha is in doubt whether they were yotzei only if the last user returned the esrog on his own volition to the original owner or even if the original owner had to demand it back from the ...


6

As pointed out (in name of Ramban), they were not necessarily idols, so didn't have to be destroyed. This still leaves the question of why would she need them in her possession. Some sources(eg. 1) note that she might have been waiting for a better chance to get rid of them (throw into the dead sea), since burying them was not a good option (it might cause ...


6

Just to redact the fantastic comments of DoubleAA and of Danny Schoemann into a consolidated answer format: There are the general steps of repentance, namely: 1) Regret that he did it. 2) Stop doing it. 3) Ask forgiveness from anyone harmed (if applicable). 4) Confess to God (Vidui). 5) Accept never to do it again. (All that done seriously, not just lip-...


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