Talmud su Deuteronomio 24:10

Rav said, one who sits in a dilapidated house makes the Angel of Death to his creditor²⁰¹Greek δανειστής, -οῶ, Latin danista, -ae, m., “creditor”., as it is said²⁰²Ps/ 55:16., he claims death over them, as you say²⁰³Deut. 24:10., if you have any claim against your neighbor.

There¹⁵¹The discussion is paralleled in Baba Qama 6:5 in a different formulation. we have stated: “If someone sets fire to a stack in which were hidden vessels, Rebbi Jehudah says, he pays for all that was in it. But the Sages say, he only pays for a stack of wheat or barley¹⁵²Both Babli and Yerushalmi are agreed that the Mishnah refers only to a man who lights a legal fire on his own field and it burns out of control. But an arsonist has to pay for everything under any circumstance. The Babli (Baba Qama 61b) states that the Sages agree that whoever started the fire is responsible for agricultural implements usually hidden in stacks. Hence, in the opinion of the Babli but not the Yerushalmi, the Sages free him only from the responsibility for unexpected losses..” The argument of Rebbi Jehudah is inverted; there he says to include the hidden things, but here he says to exclude the hidden things. There (Ex. 22:5) “and a¹⁵³This is the Biblical text, not “the stack” as given here. “If fire gets out of control and a stack, or the standing grain, or the field is consumed, the person who caused the fire should certainly pay.” stack or standing grain was consumed.” I understand that since it says “standing grain” it includes a stack. Why does the verse add “a stack?” In order to include the hidden things. But here (Deut. 24:10) “your field,” in the open, to exclude anything hidden. The argument of the rabbis is inverted; there they say to exclude the hidden things, but here they say to include the hidden things. There, “or standing grain or a field,” just as a field is in the open, so all must be in the open. But here, “your field,” in the open, to exclude that which is hidden; “your harvest,” in the open, to exclude that which is hidden. That is a restriction after a restriction and every restriction after a restriction is only¹⁵⁴There is an אלא missing in the text or the אין is superfluous (Yebamot12:1). The principle that a restriction after a restriction is an extension is universally accepted in both Talmudim; in Horaiot 1:1 it is generalized to the statement that any sequence of restrictions of an even number of elements is an extension; for an odd number of elements it is a restriction. to add the hidden things.