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בבא קמא דף כ'''ב הגמרא אומרת שהכלב עם הלחם והפחם גורם לשריפה של ערימה שזה "חיצי הכלב", ולכן חייב רק בחצי נזק. אבל באותו עמוד מובא מקרה אחר שבו נכנס גמל עמוס בפשתן לחנות והיה נר דולק בתוך החנות. הפשתן עלה באש, והחנות נשרפה. הגמרא קובע שחייבים בנזק מלא, אף על פי שהם גם "חיצי הגמל". מה ההבדל בין חיצי הכלב שעליהם משלם הבעלים חצי נזק, לבין חיצי הגמל שעליהם הוא משלם נזק מלא

Bava Kama pg 22

In Bava Kama pg 22 I am wondering why when the we say the dog with the loaf and coal cause a stack to get burnt up that is the “arrows of the dog” and so obligated only for half damage, but on the same page when the camel loaded with linen goes into a store, and the linen catches fire, and the store is burnt, that is obligated in full damage even though it also is the “arrows of the camel.”

"I don't need no man" school of feminism. By Dr Kelley Ross. My mom told me: “To marry a nice Jewish girl." "Nice" and "Jewish" are two separate conditions.

American men get the drift that indoctrinated women are really all but hostile, with them finding it difficult to explain why they are open to dating at all. We also get a new ideology among men that women are not worth the trouble, to date or to marry, especially with family law weighted against men in divorce and custody disputes. "I don't need no man" school of feminism. So here, in response to the question, "No kids! What are you going to do when you're old?" we see an older woman relaxing with a drink in a chair by the pool, under an umbrella, with a stack of books to read and another person, perhaps a Black gentleman, in the adjacent chair. Of course, not everyone can afford this kind of retirement; the man is liable to die before her; and she is then left alone, perhaps without any family. That is the fate of many older women, who may die, as well as live, alone. Hopefully, days will not pass before her body is discovered. We are only missing the cats to complete the picture. We do get a kind of self-satisfied, smug smile, as though this is the best kind of life. All this reinforces the sort of feminist ideology of isolation and self-sufficiency that we often get now. In response, we also get a new ideology among men that women are not worth the trouble, to date or to marry, especially with family law weighted against men in divorce and custody disputes. Indeed, organizers have been discovering that "singles" events sometimes draw few, or no, men. This is a phenomenon, not just in the West, but in China, Korea, and Japan also, where marriage and even sex seem to be declining in popularity. American men get the drift that indoctrinated women are really all but hostile, with them finding it difficult to explain why they are open to dating at all. In March, 2025, a contestant on the Netflix show “Love Is Blind” broke off her engagement at the altar beause she suddenly decided that the groom was insufficiently political, with the "right" politics. He didn't even care about the fraudulent travesty, "Black Lives Matter." Truly, he is clearly better off. Next, at right, we get a purer version of "I don't need no man." What a man likes is irrelevant because a feminist is not in the business of pleasing anyone else. In fact, I don't know how often a man is liable to offer advice like this. It is more likely he will just check out if this woman represents something that "no man wants." Indeed, the "we don't care" may be a deal breaker all on its own. The "we" in this presumably means all women -- none of them are to care what a man thinks -- although it may just be the Royal We, which fits the attitude. The key thing, however, is that the woman here doesn't care what he likes or wants. She is not in the business of pleasing anyone but herself. I think this is called being "self-centered" or "narcissistic"; and I thought that it was only Ayn Rand who advocated the "virtue of selfishness." Isn't it only Capitalism that promotes the atomization of society? Would this feminist ever be able to buy this guy a Christmas or birthday present, if she never knows what he likes? Seems like she would just buy something that she likes, which will persuade the fellow that she really doesn't care about him. So we see the autism and isolation of this ideology. The accusation is always that the "patriarchy" wants women to live entirely for others, but here this is the polar opposite, to live with no concern for anyone else at all, headed towards the solitary old age and death as noted above. Or, after all, there are convents. Then, we might consider the cartoon at left. This at least concedes that a woman might be happy and fulfilled in a marriage with children. But, of course, it is balanced, at least, with the solitary and self-satisfied representative on the right. The terminology is also interesting, with each woman labelled as "complete." But we also might wonder if the implication here is that Black women marry because they are not capable of the self-sufficiency of the white woman. Sounds like a bit of racism, even as Molnar is trying to virtue-signal by showing an interracial marriage. Of course, some people are happy being alone; and there can be communities of people without children or even marriage. Which is why I mention convents. "Retirement" communities try to create little societies where people can be happy even while family and others are dying, or senile, around them. Perhaps the woman above is not by a pool at her own home but by the common pool of such a place. They play bingo or string beads for amusement. However, retirement communities are an "end of life" provision. The woman on the right, with her pizza and coffee, doesn't look ready for retirement. Instead, she is the ideal of solitary contentment. But, for most people, this is exceptional; yet it is the ideal promoted by this kind of feminism, and by Leiney Molnar. It is the sort of thing that is contrary, not only to most religious traditions, but to the principles of Darwinian Evolution. In other words, solitary self-satisfaction is not a good survival or reproductive strategy. Indeed, with some animals, like tigers, the females mate, conceive, and raise the young on their own. This is also a provision in feminist ideology, where "single motherhood" is just as "complete" as anything else. Unfortunately, human beings are not tigers; and we know that children raised by single mothers disproportionately suffer from a multitude of social and developmental problems, not the least of which is a greater incidence of criminal activity. Also, most single mothers are not professional white women but live at much lower income levels, say, from waitressing (where the IRS taxes tips, which are gifts, as income - which Trump has promised to stop), if not no income. Darwinian survival is no small consideration. Married women are the safest people in modern society, despite the Left wishing to portray marriage as hellscapes of domestic abuse. No, lowlife boyfriends are the threat of domestic violence, including against children, and Lesbian relationships can be just as violent as heterosexual ones. The former may be more common in low income circumstances, especiallly if the boyfriends are parasitic on the women, and not the natural fathers of the children. Male lions who take over a pride, as we know, kill the cubs of the lionesses. Next, at right, we've got a woman complaining about birth control pills, while the man complains, in what we are expected to take as in a trivial and dismissive way, about condoms. Actually, the problem with condoms is that they blanket all the sexually sensitive parts of the male anatomy. This reduces sensation, which otherwise is the point of engaging is sex beyond reproductive purposes, in which condoms would be counterproductive anyway. The problem with the woman's complaint, in turn, is that she doesn't need to use the Pill for birth control. Yet the Pill was presented, and has been celebrated for years, as the easiest way to make women as casual about sex as men can be. Nevertheless, as she complains, there can be side effects, which may be serious enough that they counterindicate the use of the drug. On the other hand, some women use the Pill therapeutically, for instance to regularize their menses. Thus, the complaint here about the Pill may be valid, but it will only apply to a subset of women, while the cartoon gives us the impression that it is the general experience of all women on the Pill. So this is a misrepresentation. My first wife was suspicious of what the Pill did to her sexual libido, but she otherwise seemed to have no complaints about it. At the same time, this woman doesn't need to use the Pill. I had a girlfriend who only used a diaphram, and she seemed pleased enough with its use. There also used to be contraceptive sponges, but in 1994 these were no longer available because when the maker (Whitehall-Robins Healthcare) wanted to change factories, the FDA required that the devices be re-certified, which the maker did not want to pay for. Now I've seen that there was some contamination in the factory, and the maker didn't want to upgrade the equipment. That is not what I heard at the time. Sponges have been reintroduced, but also withdrawn again, at least three times. The loss of this device was even the subject of an episode of Seinfeld (The Sponge, S7:E9, December 7, 1995). There seemed to be little protest about the loss of the sponges from Establishment feminism. The FDA may have jerked women around, but, apparently, it is above accountability to the public. Typical for the Administrative State. The rest of the woman's complaint in the cartoon is about the horror of pregnancy. In that case, "I have to go through a traumatic abortion" (unlike Lena Dunham's infamous wish that she had had an abortion, since it sounded like a feminist sacrament), or she must tolerate destroying her life by actually having children, which, as we have seen, seems to be a fate worse than death. All this because the male is so selfish and insensitive that he doesn't want to inhibit his sexual response with a condom. Obviously, none of this will be beneficial for either of them. Finally, at left we see a celebration of divorce. But every divorce will be a failure of something, whether it is a failure of judgment, of maturity, or perhaps the moral failure of one of the partners. If the nature of the failure is not recognized, then the "new beginning" very likely will be the preparation for another failure. I know both men and women who've been through four marriages. The vibe we get from the cartoon, however, is more like that marriages are disposable and that now it is time to move on for some more fun. The moral failing in that case might well be of the woman pictured. The moral shallowness of all this is much like the advertisement we see here for a divorce lawyer: The implication is that the gentleman on the sign, unless he gets a divorce, is missing out on the busty woman standing in front of it. And perhaps she can tolerate using the Pill. This should be a clue that the problem here with feminism is part of a larger problem of which this kind of feminism is only one exemplar. The appeal about divorce is to hedonism. The dismissal of marriage and children is an expression of nihilism, whose only serious goal could be the extinction of life. None of that is possible without the rejection of the value of any religious tradition, which means that, in the West, it is fallout from atheism. The belief in ancient Greece, Rome, India, and China that reproduction is a duty to our ancestors is something that, naturally, no one believes now -- unless it is in India and China (where offerings to ancestors are still made at Ch'ing Ming). The rejection of hedonism and the diagnosis of nihilism following from atheism is, of course, characteristic of the philosophy of Friedrich Nietzsche. Nietzsche's solution was to substitute the pursuit of power for any of the old features of religious belief. This did not improve matters. Those pursuing power murdered many millions of people in the 20th Century, although their program was often dressed up with a rhetoric of Marxist "liberation." Yet somehow "liberation" always involved luxury for the rulers and tyranny, slavery, and poverty for everyone else. Establishment feminism is, naturally, like all the political Left, mad for power. This is incompatible with hedonism, as we indeed see in the feminist anaesthesia and anhedonia that poison cultural discourse and even popular entertainment. Nevertheless, as examined above, there is a parallel appeal that offers pleasure and irresponsibility to vulnerable and gullible women. Blow off men, family, and children and you will be happy, like the Davos Supervillains telling people they will own nothing and will be happy, sitting in their corporate cubicles, in an office where there is no social life because the men expect that any interaction with the women beyond business necessities will result in a sexual harassment lawsuit. Unfortunately, many women may buy into this until youth and fertility are gone (called "hitting the wall") and they are left with the isolation that has been sold to them. Hedonism and nihilism take a toll, morally and physically. That is the end of the essay by Dr Ross. My own input to this is to mention that my Mom told me “To marry a nice Jewish girl" and that these are separate conditions.

קשה על דעת הרמב''ם עם הכלב עם הלחם והפחם היא שקשה לראות איך זה מתאים לגמרא. הגמרא אמנם אומר שר' יוחנן סבור שאש חייבת בגלל חיצים שלו וממונו, אבל קשה לראות איך זה עוזר לרמב''ם. אם הרמב''ם היה מחזיק ישירות ורק כריש לקיש, אז הייתה לנו תשובה, אבל הוא לא. הוא מחזיק שאש חייבת בגלל חיציו. תן לי להסביר למה אם הוא יחזיק כריש לקיש זה יעזור לו. ריש לקיש אמר אש מחויבת כאשר היא רכושו של אדם. ואז גמרא שואלת עליו מהמשנה עם הכלב, הלחם והפחם. הפחם לא שייך לבעל הכלב, אז למה הוא חייב לשלם על הערימה? ריש לקיש עונה כי הכלב זרק את הכיכר עם הפחם על הערימה. זה אומר שהוא לא אחראי לאש בכלל, אלא בגלל קרן של שור תם או בגלל צרורות. זה בוודאי כמו הגמרא בעמוד י''ח שבו גמרא מחזיקה שהאחריות היא מצרורות או קרן התם. ולריש לקיש האחריות היא רק על מקום הפחם, לא כל הערימה כי האש לא הייתה של בעל הכלב, ובעל הפחם אינו אחראי כי שמר על הגחלים שלו. אבל הראשונים כולם החליטו שהדין הוא כמו ר' יוחנן ולכן ישנה אפשרות להיות אחראי או כאשר האש שייכת לו או שזה מקרה של חיציו. אז למה הרמב''ם סבור שאין אחריות על הערימה, אלא רק הדרך שהפחם עבר כשהכלב גרר אותו. בכל מקרה, למה זה משנה לריש לקיש אם הכלב זרק את הפחם? גם אם הוא הניח אותו בעדינות, זה עדיין קרן שור תם או צרורות. יתר על כן, איך מסביר ר' יוחנן את המשנה, שהכלב הניח את הפחם בעדינות כך שבעלי הכלב אחראי לחצי נזק לכל הערימה. אבל למה? זה עדיין לא "החצים שלו" אלא חיצים של הכלב שלו, והפחם לא שייך לו_________ כדי לענות על שאלה זו על הרמב''ם אני חושב שצריך להסתכל אחורה בדף י''ח שם עולה סוגיית כוחו של כח. נוכל לראות שהגמרא שם רואה בשאלת רבא אם תלך לפי תחילת או סוף עילות הנזק כשאלה כמו צרורות (חלוקי נחל). יש גם אם העוף שלעס את החוט שהחזיק כלי שנפל ושבר כלי אחר הוא כוח כוחו. אף שהגמרא שם לא מגיע לתשובה על כוח כוחו [מפני שהתרנגולת אולי דחפה את הכלי עד שנשבר על אבן], הרמב''ם [נזקי ממון ב' הי''ז] והתוספות כאן בדף כ''ב אכן מגיעים לתשובה. העובדה שר' יוחנן דורש שהכלב יניח את הכיכר עם הפחם על הערימה כדי שיהיה חצי נזק, מלמדת שכוח כוחו אינו חייב כלל (או אולי נזק רביעי כפי ששואל הראב''ד על הרמב''ם). עם זאת, כתבתי במקום אחר שאולי הרמב"ם מהחזיק כמו הרא"ש שכוח כוח הוא חייב, אבל על סמך השאלות שיש לי כאן על הרמב"ם, והעובדה שאני לא יכול לראות לו שום תשובה חוץ מלומר שהוא מחזיק כמו תוספות, אני חושב ששם יש למצוא תשובה אחרת _____________________________________________________________ עם זאת, יש שאלה לגבי גישה זו. ייתכן שר' יוחנן מסכים עם ריש לקיש אם הכלב זרק את הפחם על הערימה. איננו יודעים כי הוא לא אומר דבר על המקרה הזה. אם הוא מסכים עם ריש לקיש שמקום שהפחם נחת או נישא שחייב בחצי נזק, אין ללמוד מזה (לא התוספות ולא הרמב''ם) שכוח כוחו אינו חייב נזק. שהרי אמרנו שהכלב שזורק או נושא את הפחם הוא כוח כוחו, ולכן אומר ר' יוחנן שהכלב צריך להניחו על הערימה כדי להיות אחראי. אבל זה יחול גם על המקום של הפחם. אם נזרק, אז גם מקום הפחם לא יהיה מחויב בניגוד לריש לקיש. או אולי ר' יוחנן מסכים עם ריש לקיש שאם הכלב היה זורק את הפחם, זה יהיה אחראי לחצי נזק על המקום של הפחם מהסיבות רש'' הציע (קרן של שור תם או צרורות). (לפיכך, לא ניתן ללמוד מכאן על כוח כוחו.) האפשרות האחרונה כאן היא שאולי ר' יוחנן סבור שהזריקה היא כוח כוחו ולכן אינה אחראית על הערימה וגם לא על מקום הפחם, בעוד ריש לקיש חשב שהזריקה אינה כוח כוחו אלא צרורות או קרן של שור תם (מאולף)

The Mishna brings a case that a dog carried a loaf with a burning coal in it to a stack and the stack is burnt up. The payment for the loaf is full damage, and the payment for the stack is half damage. so why does the Rambam hold that there is no liability for the whole stack, but only the path the coal took as the dog dragged it along? One problem with the opinion of the Rambam about the dog with the loaf and coal is that it is hard to see how it corresponds to the Gemara. The Gemara does say that R Yochanan holds that fire is also obligated because of arrows or money, but it is hard to see how that helps the Rambam. If the Rambam would hold directly and only like Reish Lakish, then we would have an answer, but he does not. He holds fire is obligated because of "his arrows". Let me explain why if he would hold by Reish Lakish that would help him. Reish Lakish said fire is obligated when it is one's property. Then the Gemara asks on him from the Mishna with the dog, loaf, and coal. The coal does not belong to the owner of the dog, so why is he liable to pay for the stack? Reish Lakish answers because the dog threw the loaf with the coal onto the stack. That means it is not liable for fire at all, but rather because of horn of a tame ox (that became wild) or because of pebbles. This is certainly like the Gemara on page 18 where Gemara holds the liability is from pebbles or horn of a tame ox. And to Reish Lakish, the liability is only on the place of the coal, not the whole stack because the fire did not belong to the owner of the dog, and the owner of the coal is not liable because he guarded his coal. But the Rishonim (medieval authorities) all decided the law is like R Yochanan, and therefore there is the possibility of being liable for either when the fire belongs to one or it is a case of "his arrows". so why does the Rambam hold that there is no liability for the stack, but only the path the coal took as the dog dragged it along. In any case, why does it make a difference to Reish Lakish if the dog threw the coal? Even if he put it down gently, it is still horn of an ox or pebbles. Furthermore, how does R Yochanan explain the Mishna, that the dog put the coal down gently, so the owner of the dog is liable half damage for the whole stack. But why? It still is not “his arrows” but arrows of his dog and the coal does not belong to him. In order to answer this question on the Rambam I think it is necessary to look aback on page 18 where the issue of force of a force comes up. We can see that the gemara there considers the question of Rava about if you go by the beginning or the end of the causes of damage to be the same question as pebbles. There also is the case if the chicken that chewed on the string which held a vessel that fell and broke another vessel is force of force. Though the gemara there does not arrive at an answer about force of a force [because the chicken might have pushed the vessel until it broke on a stone], the Rambam [monetary damage ch. 2 law 17] and the Tosphot here on page 22 do arrive at an answer. The fact that R. Yochanan require that the dog place the loaf with the coal on the stack in order for there to be half damage, show that force of a force is not obligated at all (or perhaps fourth damage as the Raavad asks on the Rambam). ______________________________________________________________________________________ However, I wrote elsewhere that the Rambam might hold like the Rosh that force of a force is obligated but based on the questions I have here on the Rambam, and the fact that I can not see any answer for him except to say that he holds like Tosphot, I think that that other place has to be answered in a different way__________________However, there is a question on this approach. It is possible that R Yochanan agrees with Reish Lakish if the dog threw the coal on the stack. We do not know since he says nothing about that case. If he agrees with Reish Lakish that the place the coal landed or was carried that is obligated in half damage, then neither the Tosphot nor Rambam can learn from that that force of his force is not obligated in any damage. For we were saying that the dog throwing or carrying of the coal is force of his force, and that is why R Yochanan says the dog has to put it down on the stack in order to be liable. But that would apply to the place of the coal also. if thrown, then the place of the coal also would be not obligated unlike Reish Lakish. Or perhaps R Yochanan agrees with Reish Lakish that if the dog would throw the coal, that that would be liable half damage on the place of the coal for the reasons Rashi gives (horn of a tame ox or pebble). (Thus, you can not learn from here about force of force.) The last possibility here is that perhaps r yochana holds that throwing is force of his fore and thus not liable on the stack nor the place of the coal while Reish Lakish considered throwing not to be force of his force but rather pebbles or horn of a tame ox. Ho ______________________________________________________________________________________ ________________ The problem with the opinion of the רמב’’ם about the dog with the loaf and coal is hard to see how it corresponds to the גמרא. The גמרא does say that ר’ יוחנן holds that fire is also obligated because of money, but it is hard to see how that helps the רמב’’ם. If the רמב’’ם would hold directly and only like ריש לקיש, then we would have an answer, but he does not. He holds fire is obligated because of his arrows. Let me explain why if he would hold by ריש לקיש that would help him. ריש לקיש said fire is obligated when it is one's property. Then גמרא asks on him from the משנה with the dog, loaf, and coal. The coal does not belong to the owner of the dog, so why is he liable to pay for the stack? ריש לקיש answers because the dog threw the loaf with the coal onto the stack. That means it is not liable for fire at all, but rather because of horn of a tame ox or because of צרורות. This certainly like the גמרא on page י''ח where גמרא holds the liability is from צרורות or קרן התם. and to ריש לקיש the liability is only on the place of the coal, not the whole stack because the fire did not belong to the owner of the dog and the owner of the coal is not liable because he guarded his coal. But the ראשונים all decided the law is like ר’ יוחנן and therefore there is the possibility of being liable for either when the fire belongs to one or it is a case of his arrows. so why does the רמב’’ם hold that there is no liability for the stack, but only the path the coal took as the dog dragged it along. In any case, why does it make a difference to ריש לקיש if the dog threw the coal? Even if he put it down gently, it is still horn of an ox or צרורותs. Furthermore, how does ר’ יוחנן explain THE משנה, that the dog put the coal down gently so the owner of the dog is liable half damage for the whole stack. But why? It still is not “his arrows” but arrows of his dog and the coal does not belong to him. In order to answer this question on the רמב’’ם I think it is necessary to look back on page י''ח where the issue of force of a force comes up. We can see that the גמרא there considers the question of רבא about if you go by the beginning or the end of the causes of damage to be the same question as pebbles. There also is the case if the chicken that chewed on the string which held a vessel that fell and broke another vessel is force of force. Though the גמרא there does not arrive at an answer about force of a force [because the chicken might have pushed the vessel until it broke on a stone], the רמב’’ם and the תוספות here on page כ''ב do arrive at an answer. The fact that ר' יוחנןrequire that the dog place the loaf with the coal on the stack in order for there to be half damage, show that force of a force is not obligated at all (or perhaps fourth damage as the ראב'' ד asks on the רמב’’ם). However, I wrote elsewhere that the רמב’’ם might hold like the רא''ש that force of a force is obligated but based on the questions I have here on the רמב’’ם, and the fact that I can not see any answer for him except to say that he holds like תוספות, I think that that other place has to be answered in a different way ______________________________________________________________________________________ However, there is a question on this approach. It is possible that ר’ יוחנן agrees with ריש לקיש if the dog threw the coal on the stack. We do not know since he says nothing about that case. If he agrees with ריש לקיש that the place the coal landed or was carried that is obligated in half damage, then neither the תוספות nor רמב''ם can learn from that that force of his force is not obligated in any damage. For we were saying that the dog throwing or carrying of the coal is force of his force, and that is why ר’ יוחנן says the dog has to put it down on the stack in order to be liable. But that would apply to the place of the coal also. if thrown, then the place of the coal also would be not obligated unlike ריש לקיש. Or perhaps ר’ יוחנן agrees with ריש לקיש that if the dog would throw the coal, that that would be liable half damage on the place of the coal for the reasons רש''יgives (horn of a שור תם or צרורות). (Thus, you can not learn from here about force of force.) The last possibility here is that perhaps ר' יוחנן holds that throwing is force of his force and thus not liable on the stack nor the place of the coal while ריש לקיש considered throwing not to be force of his force but rather pebbles or horn of a tame ox.

קושי על הרמב''ם מהגמרא בבא קמא כ''ג ע''א

הגמרא שואלת על המשנה . המשנה מביאה מקרה שכלב נשא כיכר עם פחם בוער לערימה והערימה נשרפה. התשלום עבור הכיכר הוא נזק מלא, והתשלום עבור הערימה הוא חצי נזק. הגמרא אומרת שהסיבה היא שלא מדובר בחצים של עצמו, אלא בחצים של הכלב, אז זה חצי נזק. הגמרא שואלת אז מי משלם? תשובה: הבעלים של הכלב. הוא שואל, "למה לא הבעלים של הפחם?" תשובה: הוא שמר על הפחם שלו. לכן, הגמרא קובעת שהדין הוא שהתשלום עבור הערימה הוא חצי נזק, וזה משולם על ידי בעל הכלב. אולי גם בעל הפחם ישלם אם לא ישמור על הפחם. [וכן שתוספות אומר.] אבל אנחנו לא יודעים זאת ישירות מהגמרא. כל מה שאנחנו יודעים בוודאות מהגמרא הוא שהבעלים של הכלב משלם חצי נזק עבור הערימה. אז למה הרמב''ם כותב שאין תשלום על הערימה בכלל? לאן נעלם הבעלים של הכלב? אם הרמב''ם רצה לומר שגם בעל האש משלם הוא היה יכול לכתוב את זה

A difficulty on the Rambam from the Gemara Bava kama pg 23

Furthermore, the Gemara asks on the Mishna . The Mishna brings a case that a dog carried a loaf with a burning coal in it to a stack and the stack is burnt up. The payment for the loaf is full damage, and the payment for the stack is half damage. The Gemara says the reason is that it is not one's own arrows, but the arrows of the dog, so it is half damage. The Gemara then asks, “Who pays?” Answer: the owner of the dog. It asks “Why not the owner of the coal?” Answer: he guarded his coal. So, the Gemara holds that the law is that the payment for the stack is half damage, and that is paid by the owner of the dog. Maybe the owner of the coal would also pay if he did not guard the coal. [And that if fact what Tosphot says.] But we do not know that directly from the Gemara. All we know for sure from the Gemara is the owner of the dog pays half damage for the stack. So why does the Rambam write there is not payment for the stack at all? Where did the owner of the dog go? If the Rambam wanted to say the owner of the fire also pays well, he could have written that. _____________________________________________________________________________________________________The גמרא asks on the משנה . The משנה brings a case that a dog carried a loaf with a burning coal in it to a stack and the stack is burnt up. The payment for the loaf is full damage, and the payment for the stack is half damage. The גמרא says the reason is that it is not one's own arrows, but the arrows of the dog, so it is half damage. The גמרא then asks, “Who pays?” Answer: the owner of the dog. It asks “Why not the owner of the coal?” Answer: he guarded his coal. So, the גמרא holds that the law is that the payment for the stack is half damage, and that is paid by the owner of the dog. Maybe the owner of the coal would also pay if he did not guard the coal. [And that if fact what תוספות says.] But we do not know that directly from the גמרא. All we know for sure from the גמרא is the owner of the dog pays half damage for the stack. So why does the רמב''ם write there is not payment for the stack at all? Where did the owner of the dog go? If the רמב''ם wanted to say the owner of the fire also pays well, he could have written that.

הרמב''ן אומר שיש הוכחה קלה שתחילתו בפשיעה וסופו באונס חייב אינו חל על מקרה שבו ההתחלה היא בשמירה פחותה, ואחר כך בא אונס. ההוכחה שהוא מביא בדף צ''ג בבא מציעא היא הברייתא בדף מ''ה בבא קמא ארבע באים במקום הבעלים: שואל, שוכר, שומר בתשלום ושומר ללא תשלום. אם הוזהר שור שלוש פעמים, והולך והורג מישהו, נהרג השור, ושלושת מיני השומרים משלמים כופר ומחזירים ערך השור לבעלים חוץ מהשומר ללא תשלום (שלא מחזיר כלום לבעלים של השור). הגמרא החליטה שהברייתא מתייחסת למקרה שבו כל הארבעה שמרו על השור עם שמירה מינימלית. וכן, הגמרא אומר שלפי ר' אלעזר יש לשחוט בהמה שכבר הוכחה כמסוכנת והמשנה שלנו מתייחסת למקרה כזה. מצד אחד, אני יכול להבין את הרמב''ן כי השומר שכר עשה כמות מינימלית של שמירה אבל כל השומרים היו צריכים לעשות את השמירה הראויה. כך שרק השומר ללא תשלום אינו מחויב לשלם. עם זאת, נראה שקשה להבין. הסיבה שאני אומר את זה היא שחוק ההתחלה בפשיעה וסופו באונס חייב הכוונה לשומר בתשלום (שומר שכר). זה לא יכול להיות השומר חינם כי בכל מקרה הוא לא חייב במקום שעשה שמירה מינימלית. אז זה חייב להתייחס לשומר בתשלום. אבל הוא חייב בברייתא אף על פי שעשה שמירה מינימלית. אז איך אתה יכול להחליט ממקרה שהוא חייב בתשלום, למרות שעשה שמירה מינימלית, למקרה שגם עשה שמירה מינימלית ובכל זאת להחליט שהוא לא חייב

The Ramban says that there is a light proof that the beginning with neglect and the end by force which is obligated in damage does not apply to a case in which the beginning is with minimal guarding, and then later cames force. The proof he brings on page 93 of Bava Metzia is the teaching on page 45 in Bava Kama, "Four come in place of the owner: a borrower, renter, paid guard and an unpaid guard. If an ox has been warned three times, and goes and kills someone, the ox is killed and 3 kinds of guard pay the fixed penalty and pay back to value of the ox to the owner except for the unpaid guard who does not pay back. The Gemara decided the braita is taking about a case where all four guarded the animal with minimal guarding. Also, the gemara says that according to R. Elazar, that an animal that has already proven dangerous must be slaughtered, and our mishna is referring to such a case. On one hand, I can see the point of the Ramban because the paid guard did a minimal amount of guarding, but all should have done the proper amount of guarding. so only the unpaid guard is not obligated to pay. However, it seems hard to understand. The reason I say this is the entire law of the "beginning by by neglect and the end with force is obligated to pay" is referring to the paid guard. It cannot be the unpaid one because in any case he is not obligated where he did minimal guarding. so, it must refer to the paid guard. But he is obligated in the braita even though he did minimal guarding. so how can you decide from a case where he is obligated to pay even though he did minimal guarding to a case where he also did minimal guarding and yet say he is not obligated.______________________________________________ The רמב''ן says that there is a slight proof that תחילתו בפשיעה וסופו באונס חייב does not apply to a case in which the beginning is with שמירה פחותה, and then later came force. The proof he brings on page צ''ג of בבא מציעא is the ברייתא on page מ''ה in בבא קמא four come in place of the owner: a borrower, renter, paid guard and an unpaid guard. If an ox has been warned three times, and goes and kills someone, the ox is killed, and the four kinds of guard pay the כופר and pay back to value of the ox to the owner. That is all three except for the unpaid guard who does not pay back. Theגמרא decided הברייתא is taking about a case where all four guarded the animal with minimal guarding שמירה פחותה . Also, theגמרא says that according to ר' אלעזר that an animal that has already proven dangerous must be slaughtered and our משנה is referring to such a case. On one hand, I can see the point of the רמב''ן because the שומר שכר did a minimal amount of guarding but all שומריםshould have done the proper amount of guarding. so only the unpaid guard is not obligated to pay. however, it seems hard to understand. The reason I say this is the law of the תחילתו בפשיעה וסופו באונס חייב is referring to the paid guard שומר שכר. It cannot be the שומר חינם because in any case he is not obligated where he did minimal guarding. so, it must refer to the paid guard. But he is obligated in the ברייתא even though he did minimal guarding. so how can you decide from a case where he is obligated to pay, even though he did minimal guarding, to a case where he also did minimal guarding and yet say he is not obligated.

בבא קמא דף י''ח וכ''ב עם הכלב, הכיכר והפחם.

יש כמה שאלות שאני רוצה להעלות בנושא בבא קמא דף י''ח וכ''ב עם הכלב, הכיכר והפחם. דבר אחד הוא שאותה גמרא הולכת הלוך ושוב מדוע חובת שריפת הערימה היא חצי נזק לתנא של המשנה ותשלום מלא לפי ר' אלעזר. זה מתחיל שזה בגלל צרורות, ואז הולך לקרן של שור תם (שמתפרע) (קרן התם) ברשות הניזק, וחוזר לצרורות. אבל אז בגלל שרבא יש שאלה לגבי אזהרה על צרורות (אבנים קטנות), הגמרא צריכה להסיק שהמקרה הוא של קרן התם ברשות הניזק. אז למה בהמשך דף כ''ב, מניח הגמרא שהחיוב הוא בגלל אש? אולי תרצה לענות שהחובה לא צריכה להיות בגלל אש כי הכלב הוא שעושה את זה, לא אדם. אבל אז למה אחר כך להגיד שזה בגלל אש? אולי אתה יכול להגיד שזה בגלל ריש לקיש שמחזיק בחובת האש היא על האדם שבבעלותו האש. אז אולי הפתרון לבעיה שלנו כאן הוא שבעל הכלב חייב על שביל הפחם על הערימה בגלל קרן (שור תם) (כשהכלב גרר את הפחם על הערימה), ועל שריפת הערימה שתשלם בעל הפחם? לדעת תוספות חובה משותפת לבעל הכלב ולבעל הפחם

There are a few questions I would like to bring up about the subject in Bava Kama page 18 and 22 with the dog, loaf and coal. One thing is that that Gemara goes back and forth as to why the obligation for the burning of the stack is 1/2 to the tana of the Mishna and full payment according to R. Elazar. It starts out that it is because of pebbles, then goes the horn of a tame ox (that goes wild), and goes back to pebbles. But then because of Rava having a question about warning on pebbles, the Gemara has to conclude that the case is in fact that of a tame ox. So then why later on page 22, the Gemara assumes the obligation is because of fire? You might want to answer that the obligation ought not be because of fire because it is the dog that is doing it, not a person. But then, why later say it is because of fire? Maybe you might say it is because of Reish Lakish who holds the obligation of fire is on the person that owns the fire. So perhaps the solution to our problem here is that the owner of the dog is obligated because of horn of a tame ox on the path of the coal (when the dog dragged the coal over the stack), and for the burning of the stack that will be paid by the owner of the coal? And then it makes sense to say that the owner of the dog is not obligated for the burning of the stack, only the path of the coal, . This I think is close to Tosphot that the obligation is shared by the owner of the dog and the owner of the coal. ______________________________________________________________________________________ There are a few questions I would like to bring up about the subject inבבא קמא page י''ח and כ''ב with the dog, loaf and coal. One thing is that that Gemara goes back and forth as to why the obligation for the burning of the stack is 1/2 to the תנא of the משנה and full payment according to ר’ אלעזר. It starts out that it is because of צרורות, then goes the horn of a tame ox (that goes wild) קרן התם ברשות הניזק, and goes back to צרורות. But then because of רבא having a question about warning on צרורות (אבנים קטנות), the גמרא has to conclude that the case is that of a קרן התם ברשות הניזק. So then why later on page כ''ב, the גמרא assumes the obligation is because of fire? You might want to answer that the obligation ought not be because of fire because it is the dog that is doing it, not a person. But then, why later say it is because of fire? Maybe you might say it is because of ריש לקיש who holds the obligation of fire is on the person that owns the fire. So perhaps the solution to our problem here is that the owner of the dog is obligated because of horn of a שור תם on the path of the coal (when the dog dragged the coal over the stack), and for the burning of the stack that will be paid by the owner of the coal? And then it makes sense to say that the owner of the dog is not obligated for the burning of the stack, only the path of the coal. This I think is close to תוספות that the obligation is shared by the owner of the dog and the owner of the coal.

My father-in-law (when he got to America) was totally penniless after being in the Russian Gulag system for years

The father of Trump gave to my father-in-law a job and a place to live when he got to America totally penniless after being in the Russian Gulag system for years. My father-in-law might have bee accepted into the Red Army (he was Jewish), but he was born into an area at the time was registered as German, so they sent him to the Gulag, while his brother (the borders had shifted) was registered a being born in Poland). In fact he was in the Red Army (and killed in the war). My father-in-law, Bill Finn [he had changed his name when he got to America. He wa finkelstein] was talented. He rose to the head worker of the work camp because of his ability to fix just about anything thtr got broke. When the war ended, he finally got to the USA, and met his future wife Rita Finn, my mother-in-law. she was born in Germany proper -Berlin, but had escaped by the Kinder-Transport to England where he received lodging with a family that was kind to take her in, but also that abused her in ways I would rather not explain. That put in her a deep hatred of men for the rest of her life, but did not stop her from marrying my father-in-law, and bearing three fine daughters. (she inserted that hatred into her daughter who became my wife. My wife was okay,-- until she was not ). I might say that my own family history is a lot less colorful. My grandparents escaped to America when they saw have things were going under the Russian czar Alexander with the pogroms and etc.…. So, my parents grew up as honest, loyal, hard-working Americans. My dad went to Cal Tech to get his degree in Mechanical Engineering, and from then on worked mostly in Aero-space, the U-2, the InfraRed Telescope for the Army,(note article in Lifw Magazine August 1954, pg 25) and in satellite communication for SDI. He made an extra fine camera for the U-2 which was much more accurate that the regular one, but had the disadvantage of being bulky so was not used regularly.

This is one of the amazing essays that Dr. Kelley Ross has on his web site, and I think that I ought to highly recommend it even though I never got a chance to get through this theory as thoroughly as I would have liked. This approach of Dr. Ross has never taken hold is because it has a terrible pedigree. First, it starts with Jacob Fries who was an anti semitic. But he had one important insight that corrected a lot in Kant’s Philosophy. That is you need to start from somewhere. Logical forms alone cannot provide a starting basis for a a-prior knowledge. Then, it gets up to Leonard Nelson who improved this approach a lot Finally this gets up to Kelley Ross who has the insight that you have to add the insight of Karl Poper that any theory to be true, needs to be able to be refuted by evidence. That means, that even though knowledge start with immediate non-intuitive knowledge, it can be refuted by further investigation. Just like Newton’ Gravity and Maxwell’ Electrodynamics conflicted, until Einstein decided that Maxwell was right and Newton was an approximation. I am not anywhere near the great depth of thinking of any of these philosophers and yet I still have my own two cents to add here. I feel the conflict between Hegel and Fries is sad. Each one had some very great insights- and some shockingly stupid ideas—just like all of us. (I have been astoundingly and amazingly wrong and stupid. somehow, I imagine that is not an inaccurate description of a lot of us) Hegel thought the idiotic idea of Gothe about color d superior to obvious evidence of Newton’ theory. He was ignored by all empirical scient of his time for being really stubbornly wrong. Yet Frie had hi own hare of dumb idea. A pamphlet recommending the extermination of the Jews? I guess he would not have been a convivial dinner companion. On the other hand, Hegel realized that Kant was on to something when he came up with this triad scheme (that nowadays is thought of a thesis antithesis and aufhaben] (German nationalism Hegel thought was a dumb joke and even coined a phrase for it) but Fries was also right that reason ha to tart with some any kind of axion. You have to put your foot down somewhere in order to be proven right or wrong. But if you change, then you can never be proven wrong-even to yourself. You will just convince yourself, you never meant what you meant to say. It shock me until today that I have never hear of anyone who realized that Hegel simply using Plotinus’s: Good, Logos, Being in reverse order

There is something odd going on with the international date line. I saw that the Radvaz deals with this question. He first was asked if it is one period in time everywhere, - and he says no. Because the first shabat was in the Sinai desert. Therefore, it is to each individual according to his place. And then he brings the question of where the day starts, and he brings the same sources as the Chazon Ish, the Kuzari and the seder Olam who say it starts in the far east ( after the end of the continent, not in the middle). so everything is clear. It does not start in the exact opposite of Jerusalem, but rather somewhere in the middle of the Pacific Ocean . To me this means everything is clear. But the Chazon Ish held a different day that what is set by the international date line. He starts the day exactly opposite Jerusalem and he says he based this on the Kuzari and seder Olam. To me it seems that if the middle of longitude is in Greenwich Mean Time (GMT), then the date line is in the middle of the Pacific Ocean, and that the day starts at the very far end of the far east (Just like the Goyim say). But take a look at a map. If you assume Jerusalem is in the middle, and the day starts on the exact opposite side, then the date line is in the middle of Asia and then yom kipur comes out a different day. Then, Rav Isar Zalman Metlzar said, “The Chazon Ish was wrong.” The complaint that the Chazon Ish said about this was that Rav Izar Meltzar did not write this in his book on the Rambam. But if you look at the introduction to his book, the Even HaAzael, you will see that Rav Meltzar said openly that he did not include in his book the ideas that he said the yeshiva. The book is focused only on the Rambam. The fact that an important decision was left out means nothing. i also saw in the radvaz an issue that occurred to me --the problem of having the ketubah written and signed before the actual wedding-that is a document that is able to be collected on before the date of it time when it is valid in fact. Thet ketubah not valid. I did not read and learn the whole answer of the radvaz in depth, but years ago I decided that since my own ketutbah was written and signed in such a way it was not valid and wrote another one for my wife

My sex is XY.

My sex is XY. I have no gender. Gender is what nouns have. some are masculine and some are feminine and some are neutral. But I am not a noun. I do not know why some people think they have a gender unless they think that they are a noun? In Hebrew all nouns are masculine or feminine. But English is different. You can tell by the word itelf, not by its ending. An example: "Man" is a maculine word. Woman is a feminine word. But there are many examples. [Father, son, uncle, boy, waiter, rooster... and wife, daughter, sister, hen... ]

When your own free will can (and probably will lead you astray), that is the time when you need strong principles that you will not break

We dream on, as destiny take us in directions we could never have imagined. But destiny take us onward, but it does so only half way. At some point, free will kicks in, and then (as can you might expect), things go terribly wrong. However, during the period in one’s life that destiny is in control, even if you sin and do dumb things, generally destiny ignores it. After all, “There is a purpose to everything under the sun” (Ecclesiastes) even you. But when destiny stops, and has done what it set out to do, that is when you need to watch out. That is when your own free will can (and probably will lead you astray). That is the time when you need strong principles that you will not break. I have thought long and hard about these principles and I would like to share some of them. First of all is to speak the truth at all cost. Lying has to be as hard as pulling teeth. Not to speak lashon hara (i.e., not to speak negatively about anyone). There is however an argument about lashon hara between Rabbainu Yona and the Rambam. To the approach of Rabbainu Yona there are times and circumstance outside of the court of law that allows one to speak negativity about someone for the need of some benefit. To the Rambam, no such circumstances exist. If you have to critique someone, it has to be in a court of law or not at all. (Otherwise it is straight forward lashon hara.) I tend to see the point of Rabbainu Yona when it comes to warning someone. I have thought long and hard about these principles and I would like to share some of them. First of all is to speak the truth at all cost. Lying has to be as hard as pulling teeth. Not to speak lashon hara (i.e., not to speak negatively about anyone). There is however an argument about lashon hara between Rabbainu Yona and the Rambam. To the approach of Rabbainu Yona there are times and circumstance outside of the court of law that allows one to speak negativity about someone for the need of some benefit. To the Rambam, no such circumstances exist. If you have to critique someone, it has to be in a court of law or not at all. (Otherwise it is straight forward lashon hara.) I tend to see the point of Rabbainu Yona when it comes to warning someone. There are other principles that I think are important but not to the degree of thee first two. Some are to stick with the basic path of the Gra as much as possible in terms of learning Torah, both by bekiut (fast) and beiyun (in depth) [however, I think that using Torah to make money is not exactly along the line of the Gra. people nowadays assume it is ok to use Torah to make a living but to me it seems that this is improbable]

Beverly Hills High School was different than Soviet Education. At Beverly Hills High School, you had to take all kinds of requirements that had no relation to your future goals. In the Soviet Union, things were almost the complete reverse. You had to choose a direction when you just started out, [and it showed]. I recall walking by a music school over there, and was astounded at the quality of some violinist that I heard as I was walking by the open windows. Someone over there told me that Jasha Heifetz [by all accounts, the greatest violinist in the world during his time] came from that area [and maybe that same school],-- and I totally believe it. I forget the tracks for students in the USSR that they had. There was music and math and physics, and I imagine a biology track. But for me, having to divide my attention between chemistry, language, world history, English lit.,etc.. wore me out. I certainly did not like it at all. To my mind, it was taking away time and effort from things I wanted to pursue. At the beginning, I wanted the physics route, but physics (I discovered) needs a lot of time and effort unless you are among the blessed few that have 150 I.Q. and higher. [I am by the way - way, way, way…. below. English literature etc. and etc. was not my cup of tea. Over the yearS, I have begun to appreciate the balanced approach of my high school,] but I think I might have made it in physics if I had the time. Being forced to learn some foreign language and a mediocre existentialist novel in English literature and not even getting home until 6:15 every day drained all my energy. [I could have walked home but have gotten there anyway tired until 7 PM.] (However, I think it I also had a tremendous love for the orchestra and music. {Mr. Smart was a tremendous conductor, and also my teacher in violin, Mr. Chassman was a great violinist. He taught in the Valley, at that univerity there. I forget the name.} I think I must had inherited this from father who obviously had a tremendous love and respect for the great classical composers. Clearly, he would have become a professional violinist if not for his other love-- invention. He got a bachelor’s degree at Michigan university [somewhat close to home where his parents lived in N.J., not walking distance but at least closer than California where he eventually went to.] then he got a master’s degree in mechanical engineering at Caltech. at that point, I have no idea what he might have done, but WWII began and he joined the Airforce and never returned to university. still the USA government was hungry for his kind of talent. he created the first infrared telescope and camera and a second camera for the U-2 and then laser communication between satellite [] now that tuff has become the basis for fiber optics an and the Elon Musk satellite e array and that use that technology of laser communication. [the idea I really similar to telephone. You modulate the signal in order to end a message. But the time my dad developed this it had one goal alone. To keep the soviets from being able to monitor our communications. {radio signals spread out and can be intercepted. Not lasers.}}]. But, I still believe that all that was simply for the sake of making a living and supporting his wife and children. I believe his real love was the great classical composers. maybe Mozart. but it is hard to tell. but my best guess is Mozart. [As for me, I think the emphasis of my mom of marrying a “nice Jewish girl” and to be a mensch got me interested in gemara. (“Nice Jewish girl” were synonyms to the mind of my mom. However, I believe these are two separate requirements) I still have a tremendous love and thrill for Gemara, Tosphot and Maharsha]-- Eventually I went to the Polytechnic Institute of NYU for Physics.

The religious world has found a way to make Torah into a tremendous source of profit. I doubt if Moses would be happy about that

The approach of the Gra is important from many angles. But much of it the Litvak world has missed a few of the most important points. The main thing is learning Torah for its own sake not for money. Nowadays Torah is big business. Why not serve in Zahal, The Army of Defense of Israel? The reason is that that would dig into the status of the religious fanatics. It has nothing to do with what the Torah requires.("You will sit here, while your brothers go up to war?" That is from the book of Numbers.) It is a major characteristic of the religious world to make big deal about minor details while ignoring direct un-mistakeable commandments of the Torah .[the law about charity is brought at the end of the first chapter of bava kama in the rosh. it is derived from the general law about presents to the poor in the torah, the forgotten sheaves, etc. The rule is one who has 200 zuz is not allowed to receive charity. So then for people that are getting paid to learn torah, is it charity or is it payment for services rendered? If charity if one has the amount of a ketubah then it is forbidden to receive charity. if it is payment for, that also is forbidden because of the prohibition of using torah as a shovel to dig with]

You cannot eat an egg, or drink a glass of water without Faith.Religious fanaticism and secular fanaticism just do not work. But to find the middle ground is just as hard.

Georg Hamann quoted Hume that one cannot eat an egg, or drink a glass of water without faith. [You have to believe it is of benefit before actually trying it. Maybe it was tampered with?] {He tried to wean Kant away from the Enlightenment. ) This failed to convince Kant, but it does show that all experience starts with faith. Kant was not convinced. Hegel tried to reconcile faith and reasoning in the Phenomenology {and later in all subsequent writings which are a reformulation of Plotinus ‘approach to Plato with Aristotle integrated in the system.}. Hegel in the meantime struggling even for a loaf of bread eventually rose up to super stardom, until that was cancelled by Schelling. In the meantime, the importance of faith and reason has never been diminished and still remains a vital point in any balanced and sane human being.However, Leonard Nelson and Kelley Ross developed an idea of non-intuitive immediate knowledge. All reason has to start with unproven faith, axioms that cannot be proven (but can be refuted if enough evidence shows them to be flawed. Religious fanaticism and secular fanaticism just do not work. But to find the middle ground is just as hard. Just to take a middle approach without reason is just as ridiculous as the extremes. You need a valid criterion for the middle