Gemara Markings Daf Yomi
Bava Basra 18
Picking up about 60% of the way down Yoda-Ches on with Olive, first words on the line are "Nami de Katani" then there's a little crease of the Missarasasasasas, which indicates that there should probably be another tashma, or actually the Zion of the Missarasasasasas. Anyway, tashma I put, I actually wrote in a tashma and triangle it. This would be the seventh in our list of nine, and all of them are questions on Rob and just to recap, Rob is of the opinion, unlike Abaiye, that even though it's something in my property, if it's something that could damage my neighbor's property, if it's too close to my neighbor's property, even before whatever damage might occur to my neighbor's property, might even have it there, but I have to preemptively move the thing that I want to be there into my property so that it won't damage my neighbor. So tashma says this in a resource, goes just to overline Haya, "Gedderbeintayim", let's say there's a wall between the two properties, mine and my neighbor's, "Saimachli Geddermikhan, Visessaimachli Geddermikhan". Now how can I put right up next to the wall of my neighbor, won't it potentially cause damage? Well, and Shisakumara, and this is the Olis Tess of the Mr. Soshas Ha'anami Bizunama, you know what the case is here also, it's like last case we had in the previous tashma, which is there's a rock, like a sheet of rock that is across the entire length of the border, so that roots from one side can't go into the other. Olihakhi, if that's the case then how do we understand the safe aim, a safe aim? I put this in boxed it off, it goes to another two lines, the today resource continues. "Hayusharashav, Yeatsim Bizsach sha'chavirah", that's interesting, so let's say if my roots are growing into underground obviously, but my neighbor's property, what would my neighbor be allowed to do, "Mamikli henshli sha'chafam", he's allowed to dig into the ground, up to 3/2 of them into the ground, about a foot into the ground, Kedashloyakhi, from Akhareisha, so as not to prevent him being able to plow properly. Now one second, that's the end of the today resource connector, if we explained the Mitzias in this case, is that there's a sheet of rock underground from ground level and below that totally separates the underground area of my property and your property, "Edomasik sunama, why Bausharashnasim", then there's no possibility of any roots getting over there. So the Gomorrah says, "Yeah, that's true, however we have to understand the later part of the snake's resource a little bit differently and we do a hakhi kammar, the hakammar is exactly the same except it qualifies it." So the Raishid said that there's, and we were making it as a case of sunama, the eloft sunama, squiggle underlined, the eloft sunama, and if there's not sunama, now if there's not sunama and somebody plants something right up to the border, that is incorrect, that's improper, that's illegal, that's not holically permissible. So we lost sunama and then Haisharashras of the Seishikhsa'chahvira in my roots that are growing underground into my neighbor's underground property, then my neighbor would be allowed to make shalat fakham kedashl yakkavamahraisha. That's the end of the rereading tashma, we have another snake source, triangle on this, it goes for just about a line, it says "barqiqingasa'ilamina boar asimvakhamahi shama." So I have my property, I want to plant a tree, it says I have to distance the tree, now there's all different types of trees, we'll assume this type of tree that over time the roots will grow extensively outward, so I have to distance my tree from, apparently my neighbor has a boar and I have to do that 25-ama. Now the reason I have to do it apparently is because there's a boar, that's what the Tanakh source said, time adiqa boar, kama haa lakea boar, if there's not a boar in my neighbor's property, apparently samaq, I was going to be able to plant my tree right up to the border, the question on rava, and just look at my unknown, low, kamaqi lakea boar nomi lake, samaqi, even if there's no boar there, I'm not allowed to have my tree planted right up to the border, well then what's the kedashl yakkavmashmallan, the kedashl is to ad kafheyama up to 25-ama asi shawashl al-masqila boar, the assumption is that basically up until 25-ama is way which is pretty significant, let's say 35 to almost 50 feet, eventually roots from a tree can grow and damage my neighbor's boar, well as the komorra i haaqi, if that is the case that where there is no boar, I am not allowed to plant my tree there than aima saifah, how do you understand then, the later part of that snake source, all of five words, let's box it off, it says v'im elan kodam, loi yakkutts, well if the tree was there first, then you don't cut down the tree, well one second, connector, v'i loi samaq, if I'm never allowed to have my tree, 25-ama's from the border, then hei shimish kakhasa, where do we ever have a mitzi, it's like how would I have ever legally been able to plant a tree if I'm never allowed to, oh kodamra of papa, like where papa says elsewhere, the case is beleuikai, aqah kahna me beleuikai, and lekaiqah is very simple, I had a large field and I planted a tree in my field, which is fine, there's plenty of distance from everyone else, then I subdivided my field and sold off, let's say part of it, the part that I sold off happens to be less than 25-amas away from the tree, that's how you would have such a mitzius, well tashmah, so we try again, the last triangle in our seemingly never ending, but now just ended series of tashmahs, and this goes till the end of the next line in the snake source, now there's going to be three pairs of things that we mentioned, there's going to be something on my property, something on your property, so it says this to the snake source, marhi kinesa, misshra, handlean misshra, mina yarek, and squiggleangalangyarek, vesakration, handlean curation, mina bizalun, and squiggleang bizalun, vesakhardal, handlean hardal, mina deviram, and it's squiggleangalangyarek, and let's go over this because we're going to really be slicing and dicing in this case, but I have on my property, a misshra is where you would say soak, say flax, which is something that if I have flax, I want to turn to limit at the soca, I have to distance my misshra from your, here my neighbor, yarek, you have some vegetables there, like cabbage, vesakration, and if I had a creation, let's say leeks, I would have to distance it from your bitsalim, from your onions, vesakhardal, and if I have mustard, I have to distance it from the deviram, from the bees. The bees sometimes could come then and eat the hardal if it's too close, and it puts like a very sharp taste in their mouth, and they end up having to eat their own honey, which you don't want bees having to eat their own honey. Anyway, that's a snake source. Now, these things are potentially damaging, one to the other, maybe to each other, time this is going to be yarek, so why do I have to, let's say, distance my misshra from the borderline between my property and your property, because there's yarek, halleek, yarek, but if there is no yarek there, samir, I could apparently put it right up to the border, question on rava, answer them tomorrow, no, kileek, yarek, namulai, samir, even if there's no yarek there, I cannot have my misshra right next to the border, have to pull into my property a little bit and then make the misshra pool, the hakamashman, the shinnishes, dahani kushu, ahadadi, that the underlined terms are damaging or difficult or challenging for the squiggle-endline terms, so the misshra is damaging for the yarek, the creation for the bitsoulan and the kardal is damaging for the divided. Okay, well, one second then. Ihahki, if that's the case, I must say, fuck, keep reading in the snake source, and this quote of the continuation of the snake source goes for three and a half lines, so the last word on this amud, it's a different snake opinion. Rabbi Yossi, we box for Rabbi Yossi, matir bakhardal, he actually says that, you know what, no, hardal will be fine, I could put hardal right next to the border between me and you, and the reason being, mi nayshe yoholomar loi, or maybe you want to read it as vatani ala, sesim, asar, sesim, either way, the snake source continues, it's because he could say to him, hey, listen, auncha auncha auncha auncha hai kardal lecha means voir roi, you know, listen, buddy, before you tell me, hey, move your mustard far away from my bees, I'll tell you, hardal you move your bees away from my mustard, because your bees cause damage to my mustard seeds, shebawi sve aunchais ligluge hai de loy, they come, and they eat the blossoms or the flowers of the mustard, that's the end of this snake source, that's what Rabbi Yossi says, now, the ee, de loh, samhech, if you're not allowed to have right up to the border, something that would be damaging potentially for your neighbor, hai kimich kaha sve, or do you even have a mitzius of how you would have it next to the border, amir av papa, and here's what papa said, we had reference of papa, namud, alif, abra ba ba, beloy keach, it's where you had a large property, and you had, then you subdivided the property, and suddenly, something that was permissible for you to put in the middle of your field, well, so long a middle of your field is actually right on the border. Well, ee, beloy keach, if the situation is where you subdivided your property, and sold part of it to somebody else, and now the thing that you had in your property, which is fine, it's actually too close to the border, my taima de rabana, what would be the rabana's reasoning, why would you have to distance it, like when you planted it, it was totally fine, that oh, you didn't even further my taima de rabiosi, we don't understand rabiosi, because rabiosi only mentioned one of those three pairs, he only mentioned the kardal and the bees, it should be afilo misha vie arcanami, even the flax soaking pool from the vegetables, and even the veg, or the leeks from the onions. Amaravina, well, as far as the first issue of what's the reason of the rabana, cassafu rabana, and cassafu rabana, because the rabana of the opinion, and rabiosi might not agree with this, but rabana, say al-ha-mazik, la harka katsasma, you know whose responsibility it is to distance, if you have things that are damaging someone else, it's the responsibility of the mazik, and the mazik, therefore, is the one who has to distance his things. Okay, well, then the implication is mihal dribiosi saver al-ha-mizak, la harka katsasma, that the one who has the responsibility of moving themself away is the one who is being damaged, well, el-ha-mizak, then if it's responsible, then nizak, afilo misha vie arcanami, then whether it's misha or yarka, any of the other cases, it should also be, el-la-la, aul-la, my diamond, the el-la-la-la, this is the first of two sort of attempted conclusions on this whole sugya, and on the fifth wide line, last one line is el-la, the first one on the next line is the other one, put a diamond around that, and here we go, last narrow line, el-la-la, aul-la-la, my al-ha-mazik saver al-ha-mizak, you know what? Both a ton of common ribiosi hold that if there's two people and one is damaging the other, it's the responsibility of the mazik, the one who's causing the damage to distance themselves. the ha-ki-kam-la-la-la-la-la-la-la-la-la-la-la-la-la-la-la-la-la-la-la-la-la-la-la-la-la-la-la-la-la-la-la-la. So it kind of makes sense when we're talking about a flax soaking pool, vegetation, de-hani-maski-hani, because there is definitely a negative effect that the flax soaking pool will have on the yarka. The other way though, yarka-la-maski-hani, there's no damaging that would be done by somebody having vegetables near someone else's soaking pool. In other words, a soaking pool, the misha could damage the yarka but not vice versa. Ela-hardal is verum, however, when we switch over to the last case, which is mustard, on one side and bees on the other, travayu-maski-hadi. Actually, they both damage each other. The hardal could be damaged by the bees and the bees could be damaged by the hardal. That's what ribiosi says to Rabana. The Rabana, the Rabana, the Rabana, the Rabana simply disagreeing the mitzias. They say, de-vorum le-hardal le-maski-le. Oh no, it's not a two-way street. The bees cannot damage the hardal. The hardal can damage the bees, but the bees can't die on the hardal. You know why? Because if they're in their husks, e-bib-benisa, the seeds are in like the hard outer shell of the seeds, loi-mishka-has-le. You're not going to find such a mitzias because the bees aren't able to get to the seeds because it's covered by a hard sheath or husk. e-bib-tarfa, and if it's the leave issue, well, hudar peri. If it's the leaves that they might eat some of the leaf, well, it'll grow back, so it's not a problem. Look, I'm going to ask, well, one second, then, the way you would just explain things is sufferibiosi. So you're telling me that the tonaribiosi hold is all the magical articles asked to make. The responsibility in these types of scenarios is for the one who's causing the damage to the other to back up and to his property. Really? That's not we have a mission. This mission seems to indicate otherwise. It goes for just overlying the quote of the snake source, which you guys' mission will see in about a week from now, "Ribiosi, oh, ma'am, al-fal-pisha, boar, cudemis, the elan." Remember, we had that a tree, and we have the boar, and it just says like this, "Even though the boar was there before the tree, loi-yakut, you do not need to cut down the tree." Why? It's just that life of its actual life is at night. That's actual life. This guy, he's digging a pit in his property. That's okay. And the other one is planting a tree in his property. So, if you'll see clearly, it doesn't seem to indicate that it would be the responsibility. There's nothing that a boar does to damage a tree. If anything, it's only the tree that damages the boar, "el-el-el-am." So we have our diamond around that, "el-el-el-am." And this is going to be the most conclusion, really? "Ribiosi holds al-han-nizax-fira-lay." You know what the responsibility is to move away? The one is being damaged. "Ooh, let's fire him to Rabban-an-kam." Or, "Ribban-an." According to what the Rabban-an say is what Rabiosi is saying. So when Rabiosi pipes up, he's not stating his own opinion. His own opinion is different. But he's saying, "According to you, like Leshita Srem Rabban-an, colon, le-d-d-e according to me says Rabiosi al-an-nizax-fira-lay." You know what the responsibility is to move away? The one is being damaged. You're being damaged. "Ooh, move away." And even when it comes to a flax soaking pool, or the vegetation, the is not necessary to move the Mishra further in. However, when Rabiosi says what he says, he's saying according to you, Rabban-an-nizax-fira-lay, according to you all, Rabban-an-nizax-fira-lay. Who you say, "Oh no, the responsibility to move is the one who's causing the damage on Masek." Well, cannot understand Mishra vyarka, because Hanimaz-ki-hani, Hanulimaz-ki-hani. If you have, let's say, a flax soaking pool next to Yarka, it makes sense because the flax soaking pool will cause damage to the Yarka, but the Yarka, the vegetation, will not cause damage to the flax soaking pool. Elohar-de-ludes virim. The way that Rabiosi understands it is that when you have mustard on one side and bees on the other, travail-maz-ki-hadi, that's just the Maseus. The bees will come and maybe eat the hardle. The hardle could be eaten by the bees and damaged the bees. The Rabban-an-nizax-fira-lay, and with this we're going to conclude, they simply disagree with the Maseus. They say, "Dvarim-la-kardal-loy-maz-ki-lay-that." No, no, no. Actually, bees cannot really cause any significant damage to hardle, Ibibini-sa-loy-mish-ga-has-lay. If it's, when it's still in its seed form, then the Maseusi-gax-lay, you don't find it. Literally, the bees can't get to it because it's got this sort of hard sharpie through outer husk a bit. Tarfan, if it's the leaves, hudder perry, it will grow back again. Adkhan.