Gemara Markings Daf Yomi
Bava Basra 24b, 25a
In the fourth line of the new mission of Marcikin, it's going to be again halofas of if the hold was mine I could do whatever I want to do within the boundaries of reasonable Lisbon. If I have, it was a neighbor, I have to be sensitive to the fact that some things that I do, even if I do it in my property, it could affect you. So Marcikin, I said, "Ewan, we've seen a number of these things either in previous sectors or previous sectors." So if I have a tree that I want to plant, it could even be in my property, but there's a city, an inhabited area, I can't encroach on them. They're from Marcikin, Sahelan Minha, here, with a distance tree from the city, Estrim Vichamme Chama, 25 Amis, say, 35 to 50 feet away from the city of Bajaro, Vishikama, and we're talking about a carib or a boxer tree or a sycamore tree, even more, I guess, they grow bigger and therefore they have to be 50 Amis away. Apashalo, Emer, Cole, Elan, Strach, any non-fruit-bearing tree is going to be Khamishimama, period. Imha, Iir, Khadma, let's say you come into a scenario and there's the city, and there's the tree, and it's too close, well, what do you do? So if the city was there first, historically, then coatsates, I thought it was on coatsates, so that tree gets cut down, and does the owner of the tree entitle to any compensation? No, because the city was there first, so you shouldn't have planted it there in the first place, but ain't no nice and dumb, no monetary compensation for a tree that just got cut down. Khamavim, Elan cut, let's say the tree was there first, and then the city started being built, or they got up to that boundary area, coatsates, again, I dotted the line, the word coatsates, however, in this case, you could say, not really his fault and therefore he's entitled to a monetary compensation for a nice and dumbing. Let's say, I don't know, do your numbers fee, I don't remember, and as you don't remember, which one's there first? Is the city there first, or the tree? Stuff exact, Khadma, stuff exact, Khadma, coatsates, again, same third time, we'll dot underline it, the tree gets cut down, money or no, no, ain't no nice and dumbing, there's no compensation, so when you're not sure, it's just like when you know that it is something wrong and there's no compensation. Okay, Asagamara, my time up, what is the reason? Why can't you have a tree, let's say, tenamas, or fifteenamas away from the city? Amar Ula, and I guess this has to do with, you know, beauties in the eyes of the holder or city planning in those days, Mishum noi, it's just not nice because of the noi heir, you want to keep, whatever a city was in those days, and I'm assuming we're talking about either a walled city or a city that has very definitive boundary around it, you want to keep a open area around the city, it makes it more beautiful, I don't know if it has to be open area, not planted, it can even be made with grass, but not with big trees. Okay, one second, don't we have the basic idea that the cities in the Israel, you have the city, and then you have the two-thousandama area outside of it, a thousandamas, kept clear, and then another thousandamas for fields, so if it's a table clay, why do I even have to come onto this, why don't I bring in the issue of, and here's a quote of a, um, mission that we have, Ayn Oysen Saude, Megrash, for like Megrash Saude, the two-thousandama boundary outside of the cities, you cannot make the area that's supposed to be for fields, which is from a thousand to two-thousandamas away from the city, uh, Megrash, which is an open area, and you can't make the open area into fields, you can't make the field area into open area bottom line, you have a thousandamas as a band around the city, that's clear anyway, so uh, what are we talking about, twenty-fiveamas away, or fiftyamas away, explains that they're going to go more low, comma, rather three-thousand, we need the mission that teaches us this day, according to Rebi Eliezer, Ayn Olyn Rebi Eliezer, Rebi Eliezer is a shithas yarred, and his opinion is, that if it's necessary, to Ammar, he says, I should put this in right angles, because it's a tana, and he says it in the mission there, Oysen Saude, Megrash, and Megrash Saude, he disagrees with that the Rabana, he says, you can have an area that is normally Megrash, turn into fields, field into Megrash, Haha, and therefore, when you're discussing this issue of the Noy of the city, the beauty of the city, Michum Noyahir Leevdina, so the thousandama area, you can have, you can turn field into open area, open area into field, except when you come within either twenty-five or fiftyamas, which is much closer, to the city boundary, there it has to be clear, Ula Rabana, Nandal and the Rabana as well, Laura Bana Nami Da Amri, even according to them, who say, and I put this in right angles, it's a quote from the mission that we have over there, Oysen Saude, Megrash, Leibnigra Saude, when you have these biblically defined areas outside of a city, it's supposed to be a thousandamas, Megrash, and a thousandamas, Saude, you can't switch those areas around, honey, Mili, Zroy, what that means is if you want to plant, let's say wheat or barley, you got to go from the city, boundary, thousandamas, and then that area outside can be planted as a wheat field or a barley field, of al-Ila noise, if it's a nice tree, of Denon, that is not what we were talking about, and that could certainly be within the thousand Amma area outside the city, so from zero to a thousand, the Hatha and here, Mishum Nai Ha'ir, when you're from zero to fifty, meaning that from right outside the city boundary to twenty-five amis or fifty amis, low of Denon, there you don't plant the trees, okay, now clearly we just said there's gonna be a distinction between like wheat and barley fields and trees, where do we see that as a precedent that you make a distinction between planting, let's say a barley field or planting tree, so I'm not Timra, do we see it anywhere, where can we show this from Deshani, do we make a distinction between Zroy and Leilani's, question mark, well Deshania, here's a Bryson, we'll see pretty clearly in the Bryson that there is a distinction, it's not like it can be planted or not planted, we make no distinctions within what's planted, we do make distinctions, carbafe, this is going to be, as far as the halachas of Shabbos, rishusayyaka very simple, let's say you have a one room house, in your one room house, you can carry, if you're out in the middle of the rishusa robin, you cannot carry, and then it's going to be everywhere in between, as you consider, rishusayyaka is the rishusa robin, the carbafe is an open area, an outdoor area, how big is it, number one, is it fenced in, number two, what's it used for, number three, so if you have a carbafe, a large open area, yoystermi basasayim, which is a pretty big area, more than basasayim, I think it's at the size of the huzzer of the mishkarn, shehukaf Ladira, it's kind of walled off, and it is connected, it itself is not a living area, but it's connected to, let's say a house, then it depends, colon, what are you using that carbafe area for? Nizra, which I underlined, and one line later is nita, nizra is, in other words, zeraming planted with seeds, let's say barley or wheat or something like that, nizra ruble, if the majority of this carbafe has been planted, we can call it with a wheat, harehu kegina of the osser, then it takes in the status of gina, and it's not considered connected to the house, meaning it's not going to be rishusayyaka, it would be osser to carry there, whereas kamba, nita, which we also underline, nita, nita is more when you plant a tree, and if there's trees there, if the majority is planted, nita ruble with trees, harehu kegatsar, humuatsur, it would be like a kgatsur, not like a gina, and there would be muatsur to carry it, and that would be the end of the snake source, and what we see very clearly from that snake source is, distinction made between whether you're planting seeds or whether you're planting trees, let me just add ve-imha eer kadma, cozus venu noisindamu, so let's say if the city was there, historically first, and then this person planted a tree, now the tree started to grow, tree gets cut down, and he doesn't get a compensation. Now we had a similar type of scenario where there was a tree planted in somebody's rishus, and then there is a boar planted in somebody else's rishus, and the guy who's got the boar certainly does not want the tree to continue growing, because as it grows higher above the ground, its roots grow under the ground, and it could destroy it, so we had said over here in our mission, there were three scenarios, when you know for sure the tree was there first, cut down the tree and it gets compensation, when you know for sure the city was there first, cut down the tree, no compensation, and when we're not sure, no compensation. Okay, how's that, asks the gourd, now my shnagabe boar, when it comes to if it's a tree in the guy's property, versus a boar in someone else's property, de katani, where we said in that case that if the boar was there first, cozates, venu noisindamu, interesting, even though the boar was there first, and this guy planted his tree afterwards, and she has to get cut down, but he's entitled to compensation, but my shnagabe boar, then why is there a distinction over here, in our case de katani, cozates, cut down the tree, venu noisindamu, venu noisindamu. Bottom line is Mr. Tree Plantar entitled to compensation, or not, so it seems like when it's with the boar he does get compensation for his cut down tree, it seems like in our case, by the city he does not. So amar of kahana, a circle of kahana, we're going to actually have two leshinas of rafkahana, about three lines later, there's another rafkahana who I circled, and called this first one we're going to see now LaShan one, and the second one LaShan two, why the distinction, whether he's entitled to compensation, or his cut down tree or not, so amar rafkahana, well, I've kind of said it's similar, just like what people say, kidra, debei, shutvi, lohamima, billo kahrira, my wife tells me this all the time, two chefs in the kitchen, don't make for delicious shabbas, kugles, bottom line, one person in charge, is a lot easier to control than when there's numerous people, literally it's the pot of two people is neither hot nor cold, this one eats up, this one colds it down, this one thinks that it's the other guy's responsibility, the other guy thinks it's this one's responsibility, what is the shift is awesome, it's always wonderful. What does rashi say over here, so rashi says lohamima, billo kahrira, rashi inside, it's about five lines before it gets wide in the rashi, she says, so amar haal zat, you have a kitchen, there's two people with the same responsibility, each one's going to rely on the other, afkhan, so how does that play out over here, de mei hai elan, mi yitna, so okay fine, guy gets a street cut down, he gets compensated, who exactly is paying the money to compensate him, imbas lohat zal hai elan, you try, maybe you've seen this, you have a building, and there's, you try to collect a little bit of money to sweep the stair that the vada bay, sometimes a little bit easier, you gotta be kidding, like you can't have each one of the people give ten shekels a month so that you can have the vada bay, all the more so imagine this, you cut down this guy's trees and tell the compensation, where you're going to get it from, kohl akhad aumir, mi mani lohat zal hai, listen, he can't start the collection from me, each person in the city is going to save an imbas lohat zal hai elan aumir, veir maguna, what's going to happen, the trees are going to get cut down, and the city will be not nice looking, the aen zu tifaris, I love rashi when he gets poetic, la erichistral, this is far from the required glorious status of cities in erichistral that we need. Okay, the bottom line is that when you have numerous people they have to collect from, you're just not going to be able to do it, and that would be why, since rafcahana, the person who has his tree cut down because he was too close to a city is not entitled to compensation. So one second, the kohl mar says, umaikuscha, Dilma shani hai zaikadir habim, mezeikad de yothid, it's a big difference if what you did is causing damage to one person, or it's causing damage to everyone else, everyone else who wouldn't be entitled to compensation, ella, rather, we're going to try to fit rafcahana into explain it, but it has to be a slightly different explanation. He squiggled under the ella, ella yitmar de rafcahana, asafa yitmar. It's on a later section of our Mishnah, put right angles in over here, it's about a sixth line quote, we had said in our Mishnah im hai elan kardam, let's say the tree was there first, and then I guess the city boundary expanded, then a, coat sates, and b, nice and dumb, so he has to have the tree cut down, but he's entitled to compensation, ok, that's an interesting order. Alright, Bob, we're going to cut down your tree, where's my compensation? The check is in the mail, oh, I won't say it, no, how about you give me the check first, and then you can cut down my tree, Valema Lehud can't the bala eights say to the people, hoveli bureisha, give me the money first, dami, the haa dar eikus, then cut it down, amar of kahana, and that's where of kahana says, and now there's a little more sense, kidur de beshutvi, loy haimimi, velo kari ri, if you're going to wait until the money is given, it's going to be really hard to do that, so cut it down first, and then you worry about getting the money, now the money will come, it just might take a little bit of time, which is the proverbial, the check is in the mail, hopefully the check is actually is in the mail, might be a few weeks or months late, but he'll get paid up eventually. Abhishas said, sapphik sa khatamis sapphik sa khatam khat say, it's fainanayi sindam, so if it's not clear which one is there first, trika has cut down, no compensation, really? Why not? Maishnami bure, we said in the case of Bureita Amris, lo yakuts, if we said if you have the tree and you have the bore but the tree was there first, you don't cut it down, so why is it that you're cutting down in this case? Well here's the distinction, haasam when it comes to a bore, so you have the tree in your property versus the bore in someone else's property, da vadai, if you know the tree was there first for sure, lo yakuts khat, you don't have to cut down your tree, the fact that that guy decided to build a bore and his property doesn't require you to cut down the tree, sapphik sa khatamis and therefore when you're not sure, which was there first, the tree or the bore? I don't know, do you know? I don't know, no one knows. Nami, lo yakuts, basically, since there's a situation where you know for sure, you don't cut down the tree when we're not sure, we don't cut down the tree, kama, haa, however, in this case where it's the tree by the city boundary, da vadai in a case where you know for sure the tree was there first and the people in the city agree the tree was there first, vadai, and yet, still a me khat sky, you have to cut down that tree, you might be in time with this compensation but you have to cut down the tree, sphikai, nami, amrina and leikuts, even in the case of sapphik, we'll tell you, cut down the tree, be mishumed ami and if you'll say well what about the money, amrina and lei, so we tell the person no problem, your title's compensation, bring definitive proof that your tree was there first, isiraya, ushkoil but until you bring definitive proof and it remains the suffix of, I don't know which was there first, you're not entitled to compensation. Next thing that you have to distance, if you have is a threshing area, I guess the way threshing area works, you have a bunch of grain, wheat, barley and throw it up into the air and the wind separates the shaft from the grain, the wind separates it, which means the wind is blowing it somewhere else, is that like on your neighbor's front porch, maybe into your neighbor's living room or dining room, so marchikin es goirin kavua min hai ir kamishi mama, if you have a granary, you have to distance it at least 50 amas from the city, so do not make a permanent type of granary, we'll see the difference between a permanent and temporary, but a kavua one in your own property, elym kain, unless you have kamishi mama, lei, roach, basically you have to have enough distance between you and the neighbors, u marchik min nitti oisav, I don't know what it is, so if you have little things that were planted, she'll have air out, your neighbor planted some little trees or saplings, umi ni roi, nir is usually a freshly plowed field, nothing's planted there but it's just plowed, bikade shiloyazi, how far? Oh, far enough away that it won't do damage, so if you're going to be doing your winnowing, you have to make sure that it's far enough away that it won't do damage, which is probably less than 50 amas, because we had the 50 ama measurement, and the earlier part of the mission of this bait be, I don't know, 30 amas, 20 amas, some distance less, in which case, assuming that that's what the mission means, the gamara asks, mishna ratio, mishna, saifa, why is it in the ratios case, you have distance yourself, it gives you a definitive distance, 50 amas, and the last part of the mission will assume, because of the saplings or the freshly plowed field of your friend, should be less, why is there a difference, mishna ratio, mishna, saifa, and we have two approaches to this, a baye, who's here, I circled the baye, amara baye, well, saifa, asan, lagaran shayna kavua, the ratio is agorn kavua, and saifa is agorn that's not kavua, less significant, asan kavua, now well, what defines agorn as being kavua, we're not kavua, hejidami agorn that's not kavua, amara baye, saifa, abranina, kolce aina, zire, bezora bezrahas, how we started agorn was, the rahas, rahas is the pitchfork, you take the pitchfork, you lift up a huge amount of stuff, throw it up into the air, the wind which is blowing, blows the shaft in one direction, the other stuff falls down, as opposed to, I guess if you just take your hands and do it, or maybe like, natural the wind will do, because there's so little stuff there, that would make it agorn shayna kavua, so agorn kavua is, you process it with a rahas, and agorn shayna kavua is without a rahas, okay, that's a baye, ravashi, interestingly enough, we don't often have a baye in ravashi, but ravashi is the last generation, amara, circle his name, ravashi amara, matam kamara, he says, no, no, it's not two cases, the saifa is rather a further insight into the ratio, and it goes like this, kolin, matam, what's the reason? Like the mission said in the ratio, rahas, you can go on kavuomina Ira kamishimama, that you distance agorn kavua of 50 amas, kadashi la yazik, so that it won't cause any damage, and it's always 50 amas, whether it's gorn kavua, or gorn shayna kavua, maysve, we have a genetic source, which, it's not a mission, and it kind of makes sense that simply one of these brices that a baye wasn't aware of, and ravashi was, because this brice is going to say, just like ravashi, so, says the brice, that marikken, brice goes for just over two lines, marikken, you have to distance agorn kavua from the city kamishimama, ukashim, just like shimakithimina, marikken, you also have to distance it, not just from the city, but also, me diluen, umi kishuav, duav would be gourds, or pumpkins, or squash, some other nithyosaf would be little saplings, which is, we had nithyosaf in our safe of our missiona, umi nirai, shokha vera, or a freshly plowed field of your friend, also, kamishimama, so it's always kamishimama, across the board, kamishimama, you want to put your threshing floor area, it has to be at least 50 amas away, kadei shuloyaznik, so it's not to cause any damage, that's the end of the genetic source, it seems like, you want to have a threshing floor, how far would you have to be from anything, 50 amas, so bishimama, this was well according to revashi niqa, el abiye kasha, abiye understood that the last line in the missiona was maybe 20 or 30 amas away, because it was less damaging, potentially, because the threshing floor was not done with arachas, but it was done much less significantly, with maybe hands or just wind, it sounds just like revashi, and indeed, this would be kasha, this brissa, it's not a toyufta, but this brissa is exactly like revashi, not like abiye, ok, mitzias now, the basic idea is when you're doing your winnowing, so all the shaft is going to go and cause some sort of damage, dust, or dryness to the thing it blows into, bishimama we understand, if that which it blows into is mimikshua vimi de luav, so if it's a squash, pumpkin, cucumber, whatever the things going on the vines are, de azul avka, the chaf for the dust of the winnowing will go, va usi bellebe umatsevele, so I think it basically dries it out, that's the way it's going to be, it means it'll suck out the moisture, and the last thing you want if you're trying to grow anything is all the moisture being sucked out of it, el ami niroi amai, what's the problem if you have your threshing floor, and it's going to blow the chaf into some other person's freshly powed field, there's nothing there, so what's the problem if you get a little bit of that stuff in his field, amarabi ama rosovt, if you tame her ababa barzutra, y vnei, sha oisa oisa oisa galaal, galaal rush explains is basically Zevil, Zevil could either be in human excrement or it could be manure, it could be anything that is beneficial in a measured amount, this is a real Mr. Haskell for life, but there's certain things that are fantastic if you have a little bit, if you have too much it's no good, if you fertilize a field that's great, if you over fertilize a field that ruins things, if you have one piece of chicken at your shabesu, that's delicious, when you go for the fourth or fifth piece, it goes to be delicious but that's probably alkylagasa, everything in life is a balance, so over here too, the issue is going to be, it's going to over fertilize the guy's field and when he plants it it'll be an ineffective planting, okay, says the Michigan is a, another thing we have to distance, let's say your job is to, I don't know, make baseball mitts, things that you use animals for, you ever smell the carcass of a dead cow, it's not good, how about 400 dead cows, it's terrible, or basic far rice, or let's say the leather tanner, things that smell terribly, so let's say you, that's what you do, you have to distance your area, marvigan esa nevelas, dead animals, vasa kevaros, cemeteries, vasa boersakee, or leather tanning, production facilities, mina yer famishimama, keep it away from the city, 50 amas, kama, inos in boersakee, now actually if you have a city and you want to make a boersakee, you can only do it el alamizrath hair, so wherever the city is, you can purchase I guess some land in the north, the south, or the west, but those areas are no good, you can only have it at the east of the city. Rabbi Akiva who he boxed Oymer, he says no, you can set up your leather tannery production facility, le ho rua hua esa huts mi marava, any direction from the city, except to the west, oomarka kabishimama, you have to distance yourself 50 amas, period, okay, and this, we had seen quite a little bit longer than a week ago, in Dafyomi it was a week ago, these are different things that when they're together, they are potentially damaging one to the other, if you have a flax soaking pool, you have to distance it from vegetation, or vasacration, mina pizalim, or leeks, in one area, and somebody else's onions in another area, vasa hardal mi nhadvairim, has to keep the mustard seeds away from the bees, for a BOC, why underline matter, but hardal, he says hardal is okay, okay, says diga mari, ibai lu, when ribikima say it is a pagan, we'll read it one more time, ribikima said, in any direction from the city, you can have the borsiki, except to the west, and you distance it 50 amas, heikikama, how is ribikima saying what he's saying, kol, it's going to be an aodoma bee, ai, is what ribikima saying, le ho rua hua esa visayme, you can do it to the north, south, and east, and have it like 10 or 15 or five amas away, huts ribikima rua, except to the west, demarka kamishima ma ma vai asa, where you can do it just asb 50 amas away, that's one way of reading ribikiva, oudil mais, kugulan on the aodil, or maybe, bee, le ho rua hua esa, umarka mishima ma ma, the qualification of that asb 50 amas asa way, is where you're allowed to do it, so north, east, and south, put your borsiki, but make sure it's 50 amas from the city, hutsmi ma rua, except for doing it in the west, eno asa claw, where you're not allowed to do it at all, so the 50 ama qualification is going on if you want to do it to the west, or the 50 ama kwala cliches, you just want to do it to the north, south, east, well, tashma, pretty straight forward with these brices here in today's piece, desanya, if a brice goes for two and half lines, authored by ribikiva, which is perfect, I box ribikiva, ribikiva says, le ho rua hua esa, you want to put a borsiki, you can do it in any direction from the city, umarka kamishima ma ma, just make sure you're 50 amas away, hutsmi ma rua, and I diamond ma rua, just don't do it to the west of the city, de eno asa col ikar, mi neshihu tadira, it seems like it's much more common, what is more common, that will figure out, but bottom line we answered our question, ribikiva would say, borsiki outside of the city, no problem, north, south, east of the city, 50 amas away, okay, west, never because of this constant, what's the tadira, so I'm really reveler of nachman, my tadira, what is it that's constant, elema tadira, be ruais, if you want to say, that's an issue of the blowing wind, so if you are in the city, and you have a wind blowing from the west, and as it blows in, it blows past the borsiki, and it's going to smell terrible, and bring that horrific smell into the city, well, that's just not true, bama rakanbar, aba amarav, arba ruais minashre es bachol yayim, there's four winds, whenever we get into these so kids of the winds, there's the physical wind, there's the direction the wind is blowing from, there's definitely the rukli understanding, literally, word ruais, ruais, is some sort of spirituality, something that can't necessarily be sent, let's just do it with the literal translation here, as far as winds, every day, all the time there's four winds, the ruais sa foines, im kulon, ais foines, it's actually the most constant of the winds, is the one that comes from a northern direction, sheil maulay, kain, word not for that, aina alimis kayim, if not for the fact that the north wind was blowing, the world would not be able to exist afilu shah ahas, almost parenthetically, verua dreimis kashamikulon, the southern wind, we are concerned more with what's the constant wind, the constant wind is from the north, which kind of, it doesn't make sense, because we just don't put it on the west, if it was the wind blowing from the west, then it would make sense, but if the wind is always blowing us from the north, why are you worried about putting the bush into the west, almost as a side point for the next two, three lines, the southern wind is the most intense kashamikulon, the ill maulay, word not for ben nates, shimami, the ben nates is a malach, some sort of spiritual force that holds back the coach of the southern wind, if he wasn't holding it back, makharevis sa uilam, the world would be destroyed, shanamar, you would assume the puzzle would come somewhere out of tihilamar, yofa, and here it is, chapter 39 in ei yofa mi bi naska, yaabar nates, yifra is kenaf of latayman, so is it like with your understanding or your wisdom, yaabir is from the word like avir, as a limb, so if I stretch my limbs out, so the nates stretches its limbs out, this malach, this ben nates stretches its limbs out, and its wings to the south, so it's where like protecting from this southern wind, the bottom line, tadira can't mean the winds, because the most hoodier wind is from the north, so if the problem is, if you have the force of heat to the west, what's the tadira's that we're concerned about, ala mai tadira, tadira bishtina, I'll say again, I don't know exactly what that means, I know certainly its not the way that we doven, when we doven, jews, since there was ushlan established, as the makkamu miktash, so we're ashnazu jews, we're used to dovening, to the east, like when we talk to the east, we speak to iraqi or iranian jews who were there for 2,000 years, 1500 years, doven to the west, and as we're dovening towards a place in this world, but there's another idea of almost outside of this concept of the jews alayim, as a central location, base miktash, which direction are you dovening, not because there's a base miktash, which is directions of the world, what's the direction, what would be maybe the mental focus that we should focus on, if it had to be translated into a direction, so where the shtina is, and where's the shtina, apparently according to that, mandamna shtina is in the ma'arav, dhamrab shurman levi, I don't know his name, he says bho vinak siktay vallava isenu, come, let us give a big jshkayak to our great great great great grandfathers, you know the anshikna sagadola, shi hai diyanu makkam fila, aay dhanu lain fila, they let us know the place that we should doven towards, it's a physical thing, it's more of a, maybe a rukhne direction that we should be looking towards when we're dovening dek siv, like the passek says, aay vinakamya utsvasha mayim lecha mishtaha vin, so the htsvasha mayim, which we'll call it the sun, the moon, the stars, if you view, let's just say the sun is easiest for us, it rises in the east, and it sets, so to speak, it's bowing down, in the, where is it coming down, a human being is always when I bow down to you, where is it bowing down, it's bowing down towards the west, it sets in the west, that's the place of the shrina in the west, mascla rafabaryankiv, well, one second, maybe if you want to look at the sun and get some sort of idea of which direction the shrina, so to speak, is in vidil makkavitch, and I tell Prasmi robi, if I get something, you're the rebel, or you're the king, and I'm taking something from you, oh, let's see, thank you for this iPhone, I will take it, and I'll sort of, in a bound direction, move myself backwards, in which case the shrina really would seem, if you're looking at the sun, the shrina would be in the east, and the sun is going down and moving away after it got its process in the west, but the shrina then would seem to be more in the east. And, you know what, that's a good point, Pasha, it's not so clear exactly, is it more like where you're bowing down towards, or is it more like when you have a pras, and you are moving back from the great one that is giving you the pras. I think we nowadays always face towards Rishalayan, but I think this is outside of Rish, this is like the question, the astronauts in the moon, I don't even know what you have, east, west, up, down, I don't even know without gravity, but we face towards Rishalayan. By the way, it's makhlokas, that's one mandama in Brakhla, so the mandama you face towards the shrina is regardless of where the makhama might go, she is. He says shrina bakhal makhai, do we put a diamond around Maarava, about 15 lines ago, so let's put a diamond around bakhal makhai. This would be like the song we learned at camp, Hashem is here, Hashem is there, Hashem is truly everywhere, which everyone understands Rishalayan, forget about being west east, is like the life force behind every single cell and atom and molecule, there's no question about that, it's more like where is the most discernible place at the shrina, the shrina is everywhere, if we were aware of the shrina, I think all of us would just sort of like melt into the ground, and one of the nissim of our existence is that we're in Olam or Helam, it's kind of like hidden, so we can walk around like we really are big stuff, okay, bakhal makhai, let's go down about eight nine lines, first words on the line of bakhal makhai, I put a diamond around that, and then about five lines later, another bakhal makhai, I put a diamond around that, and then about three lines below that, the maarava put a diamond around that, so essentially we're gonna have a few different cheetahs, where is shrina, so we started with maarava, and now we're going to get revaishu sashina es bakhal makhai, dama revaishia might exceed passuk still in the famia, it says ata hua shem levatra ata sis esas shamayim, you made the shamayim, okay, the shalia of the bondish levim is not like the DHL or the federal express guy who delivering something to you, schluch echa leu ka schluch e basar vedang, what does the federal express guy do, or the DHL or the UPS or the postman, he delivers the thing to schmulhor with them, he goes back to the postmaster and says, hey, I got it to schmulhor with me, he has to go back, or initially, a hua delivers something, he has to go back and say, he delivered it, schluch e basar vedang, me makhai, double underlying the mem, the opening mem, from the place in besta alchem le scham makhzirin schluchusan, what are they doing, they do their schluchus, nowadays we have telephones and walkie talkie, so bottom line, it used to be, you would be sent from point A to point B, you did your shifts, you went back to point A and said, okay, boss, I did my schlihus, I got schluch echa, you asked them, however, we're going to schluch e la, le makame, I don't know, I don't know, I'm going to do the play schmulhor in kama, to the place at the schluchusan, let's say the malach, the mem is taken out, scham makhzirin schluchusan, it's almost like, wherever the malach is sent to do their job, you know what they do to report back to their boss, from there, okay boss, did it, which sounds very much like the schrin is everywhere, schnam makhzirin, like the possek says in ive, ha toshallah barakim, vah yay leichu anulan vah yay leichu, so he sends forth the lightning, and you know lightning travels, basically at speed of light, it's pretty quick, and where it ends up, vah yayimru lecha, and then it says to you like tusham, hinanu, here we are, we're in your job, what do you mean, you're seven million miles away, okay, because the shalia, ha toshallah is different, yah vah yayimru leichnamar doesn't say they go back to asham and say they did their schluchusala, vah yay leichu, vah yayimru, melamda, you know why that is, because unlike a regular mela, or regular michela, hashrin is bachol makhzir, so he is sent from one place to the other place, but the shin is everywhere, fafra bi schmall, i know i know i know i know bi schmall, he also knows that the schrin is bachol makhzir, what do we see right bi schmall holding that, the tanner, baby schmall, they brice that, it goes for about three and a half lines and starts here and you can't get more black on white than this, i know i know i know bi schmall, okay, where do you know that from, so he definitely holds it, but where does he know it from, schnamar, the pasa kensakhari, it says hine, hamallah, ha toi verbi yotse, umallah, ha toi yotse, leikrassai, normally, let's say you have the person who's giving out the orders of what other people should do, so you have i don't know what door or wherever they're coming from and bob comes in and gets his orders and goes out and then jim comes in and then dave comes in, but everyone's coming from the same direction to get their orders here however this is a different description, say there's a malaf that this is the navis al-hari saying, who's speaking to me, he goes in one direction, he came forth, like there was a sham and then this malaf comes and gives me the report, umallah, ha toi verbi, it's not another malaf behind him, there's another malaf who's coming towards him from a different direction, a thara of leinamar, doesn't say the second malaf is after him, el-haleikrassai, coming towards him, seemingly from a different direction, you know why, malam is the schrinna bakhal makhay, because the schrinna is in one place, schrinna is everywhere, vafra fshatius, i don't know if shatius is also of the opinion, saver that schrinna is bakhal makhay, and again, like me, it's makhalaksim, i maybe don't even have to say it, but they all agree the schrinna is on a search on the bakhal makhay, it's more like what, for the average person or for us as humanity, how do we relate to where the schrinna is, is it more bakhal makhay, or is it more in a particular direction, so when abshatius says she is bakhal makhay, the amal abshatius l'shame, he said, um, to which, by the way, abshatius is asagi nahar, uh, blind, so he doesn't really necessarily discern directions, and therefore he asked his, his assistant, his caretaker, lachau ruhasa ukman, when i'm about to say schman astray, you know, which direction you should place me in, any direction, lebar me mizrach, except to the east, which is interesting, let me dive into the east, but in a way, which is in ibrac, so to say east, that makes sense, um, the la vmishum de lais beshinna, it's not because there ain't no schrinna in the east, elmishum de mairu ba mini, now i don't know who the mini were, they were definitely not christians in those times, but let's say the early heretics, the god deniers, which is an interesting thing, because it seems like it'd be in any direction, but if the, the local goyam, or the crazy practices at the time, have a particular mahale, you as a Jew, stay away from that mahale, which is kind of like we say, since they're the ones who have my probably because that's where the sun rises from, but, uh, don't face me in that direction, reba voh, he's the last end on reba voh, reba voh, reba voh, reba vomishin is, bemara! so we started with the shithi step amara, and we have all these ones who say that de schrinna is behmalcom, and finally he ends with the mara, de amara voh, my uriya, which is, uh, maalaka is some sort of spiritual force, so the uriya is the avir ka, now the way that rashi explains this is, you, you call, um, the west uriya, i guess that's what it was referred to as, and then what, why is that, because it's a, uh, combination of the word avir ka, the, the airspacer, the direction of the reba shalila of the shrinna. In addition, we'll pick up with, uh, ravi ruda, tomorrow.