Gemara Markings Daf Yomi
Bava Basra 25b, 26a
Six lines from the bottom, "Amr'av y'huda, amr'av", might receive. So Pazikans' Varim and we're going to attribute it to the four different requests and what the nature of each one is. So Pazik starts, "Yar'av kematar likri" will fall down or will drip like do. My "alekah" is like my lessons or my teaching, what's that referring to? That's the Ruach Marovis, it's the western Ruach. "Sheb'a" means "Arpai" shall "Oilong". It comes from the back of the, "Oilong", other might mean "world". So we're familiar with the planet, the universe, but it comes from someplace, in other words. It's so important that if you didn't have this one blowing, the world would not continue to exist as we know it. The Paz continues, "Tizal Kattalim Rasi" will drip like do my sayings or my words, what's this referring to? "Zurach's Finis", this is the northern Ruach, and the term "Tizal", we're going to match up with "Shem Mazelles es Azab". I think the word "Mazelles" is the word "Zil" in Hebrew, makes less expensive in the way I understand Rashi. When you have a wealthy society, so jewelry, gold is quite valuable. When there is nothing, there's basically, let's say, a very primitive society only food, gold doesn't have that much value. It only, it takes a bit, so it will, because of the famine that it will cause, and people will be so interested in just the most basic staples of life. So it makes much less expensive, the gold, the Haini Waimere, similarly, the Paz again says, "Hazalim Zahav Mi Kies". Zal makes less expensive, normally if you have some gold in your pocket, you keep it, and here it makes it less expensive, again due to extreme famine. Because "Sirim Ali Dasha", underline those three words, this is the continuation of the Paz again, like the "Sirim", which is, I don't know, you could say the "Sirim" is often understood as a shade, some sort of spiritual force on the grass, that's the Ruach Miserach, that's referring to the Eastern Ruach. "Sirim Miserach Eris", the word "Sar" is really like the "Sirim", it kind of, it gets all excited, it turns up "Khalalim", like a saw ear, like a shade. I don't know if any of us really experienced a shade, but certainly the "Gabara" shade is something that's terrifying, it's "Tomaltis". And finally, the "Pazuk" there in "Tvarmama Bayes" concludes, I don't know, in these two words with "Kirivivim", "Alle Acev", all four of these phrases are quite similar, "Rivivim" would be the, again like the rain, or the dew, or the water on the "Herbij", that's the Ruach Dreymus, what's with the Ruach Dreymuschi, "Mala Rivivim", it's the one that because of it, it brings forth productive rain showers, umigadellas, I saw them, and causes lots of "Herbij" to grow. We're familiar with this, like in Aristotle, you have a very dry winter and nothing grows, you get a little bit of rain, and suddenly like all the mountainsides turn green, that's the "Acev". "Tanya", you have a "Risa", interesting, "Mala Rizumiturnabieliezer", "Nabushu", it starts here, and it goes down about 12-13 lines on "Amud Bayes", and the issues like this, um, regardless of whether modern science that we know now, you have a solar system, there's the sun in the middle, the planets go around the sun, our moon goes around our earth, and that's the way we've all been taught for many years, um, that's true, that's one perspective. It doesn't negate the fact that from the perspective of people on earth, if you're looking at it, not one right and one wrong, I see the sun rises in the east and sets in the west, and depending on whether it's summer, fall, winter, spring, sometimes it rises. Now this is only true in the northern hemisphere, we certainly know in Australia, New Zealand, places South America, um, it's different, given that northern hemisphere, I call it Mesopotamia, Israel, Bovell, you're the northern hemisphere, so the longest days are in the summer, the shortest days are in the winter. If you look out to the east, to where the sun is going to rise, depending on the time of year it rises at different points along the eastern horizon, it will rise at the northeastern most point during the longest day of the year, and then it will continue on a path. Now, if what we're going to do is look out on the horizon, and we're going to plot points on the horizon, the point where the sun rises the longest day of the year will be one point, and then you go, it's probably on June, June, or July, December, until you get to like December, to the shortest day, the point where the sunrise on the horizon, on the shortest day of the year is going to be another point. Between those two points, that's the eastern side of the sky, that we're going to call east. How do we decide where West is? Where's the point where the sun sets during the longest day of the year? That'll be northwest. The point where the sun sets on the shortest day of the year, that'll be southwest, those are the four points, so the two points that we have on the west, that's the west side, two points on the east, between those two. The north is everything between northeast and northwest, and the south is like that, so we're basically going to divide, it doesn't have to be exactly the same size, but those are the four quadrants, one will call east, one will call west, one will call north, one will call south. One more point, probably because of the fact that the earth is at a 23.5 degree angle, the sun doesn't rise, and then go directly above and set. It rather travels from the time it rises towards the south, it doesn't go exactly like this, it goes sort of like this. In which case, on the shortest day of the year, where the sun rises, which is your southeast point, the entire traveling of the sun is going to be considered in the southern quadrant, as it lands over there. And when you have the longest day of the year, and the sun's going to rise in the northeast, so when it starts going, as we're going towards the south, but it basically travels through what you call the east, then gets to the south, then in about three in the afternoon, it starts going into what's called your west area, and then it sets. What happens at night? So if you imagine yourself, you're on some sort of plane, and the sun is going around you, the sun goes somewhere, where does the sun go? Does the sun go, well, imagine like this, what's up above you? Imagine like a big screen, like one of these movie theaters that have the, they have a name for them, but they have a big sort of like dome screen above you. Imagine a ball of this, imagine a basketball, and it travels on the inside of the screen, then there's a little hole, and the sun sets. Where does it go? Does it go on top of the screen, and then travel all on top and come back into the other hole, or does it go underneath this plane that you're standing on and come up the other side? It has to go somewhere, and we know that's going to be the Mahlokas, I think, and it's drastically different in the way that we think of the whole system, but it says the Bryce Rabbi Lesra Emer. Oillam la Arsadra Houdaima. Alsadra is normally something that has three sides, not four sides, but three sides. The Ruacht Saflin is Eina Misayvevis. It doesn't go around the northern side, because whether you are in the shortest days of the year or the winter, or the longest days in the summer, never when the sun is out, does it travel in what we call the North Quadrant? That's always the nighttime. And therefore, the Ruacht Saflin is, it doesn't travel in where we can see the sun. Vekhevan Shih Gyahama, it's Ocarin Maravas, it's Saflin is, well what happens around sunset? When the sun now gets to, or it's going to, from our perspective, it looks like it's going down, where is it going? It looks like it's on the northwest corner. Niechvevis de Oillamala. It's almost like if you were in one of those theaters, and you see the basketball traveling on top right next to the screen, and then it goes out this little hole, and then it goes around the outside towards the back of the screen. We would call it the roof of that, and it goes all the way around. Malamina Rekia, we view the Rekia sort of like as a big dome type of screen. That is according to Rabbi Eliezer. Rabbi Oshua Emer, if we know the Rabbi Eliezer's name, which probably could have boxed him, we could box Rabbi Oshua. Rabbi Oshua says that the, he views the earth that we're on, and the heavenly bodies that seem to travel around the earth differently. This is Oillam Lekubah, similar to Qubah, it means like a tent, meaning it's surrounded on all sides. This Rekia is entirely surrounding everything. The Ruachtsvaines, now what happens when the sun sets, and it sets somewhere on the west, and then it has to be traveling. If we know it's traveling at an ark, so it's traveling in the north, Ruachtsvaines mistsr. Kevan Shekama Magaz, the Karen Marovitzvaines, once the sun gets to where it sets, we'll call the end of the daytime hours, Macephesv echleyzerus achleyre kippe, it goes sort of around the back of the kippe, which is the firmament, which is the beautiful tapestry, which is the sky as we look up at it. Shekama Magaz, like the pastu says, "Hailih El Doraim, the Seyve'el Sufain." It's a pastu'kin Kaelas, and let's darshan it now. "Hailih El Doraim" it travels in the south. No matter if you're the longest days of the summer, the shortest days of the winter, the southern part of the sun's travels are always in the southern quadrant. That's what it means. "Hailih El Doraim," which is a line is "by Joim" during the day. Kama, when the pastu'k continues in Seyve'el Sufain, it goes in the north, no matter if you're the shortest day of the winter, the longest days of the summer, it's always in the north at night. You never have the sun traveling in its quadrant of the north unless it's nighttime. Now where it's going, it's going underneath, it's going on top, it's going around, it's going behind, I don't know where it's going, but the north is always Balayla. And then the pastu'k continues and says, "I underlined here, Seyve Seyve'el Sufain" "Hailih El Sufain" "Shav Haruach." So around and around in a cycle, does it go in a different directions? "Hail Sufain" "Shav Haruach" and it sort of goes back and forth. Now what direction is that referring to? That's the "Pene Miserach," the eastern horizon, "Upenemara" and the western horizon, where depending on what time of the year it is, is its summer spring. Winterfall, "Shabam Misabha Vasam Upam Mahal Khasan." Sometimes the sun, we can see it, it's sort of like an "R" side of the screen, and sometimes it's on the other side of the screen. "Huhayah Oymer," "Rebi Yehoshua," I think we're still in Rebioshua. The problem is that Gomorrah says, "No, even though it's a little bit tricky because we were reading Rebi'el-Ezer first, then we started Rebioshua, so parenthetically I put a bracket in for three words. The Gomorrah notes that this thing we're going to see right now is actually back to Rebi'el-Ezer, so I saw this goes back to Rebioshua and the Gomorrah brackets. The "Pasuk" in Ihoshua says, "Minarhedir Tava'i Sufah," and again it's going to be another "Pasuk," which we have referring to the four directions. The "Minarhedir Tava'i Sufah'i Sufah'i Zuruach Drimus," this is the southern "Ruhach," the "Pasuk" continues and says, "Ooh, mimizarem," like Zaira is to spread out from those that are spread out or exiled. "Kara," that's the "Ruhach Sufah'is," which seems like that's the one that at least according to Rebi'el-Ezer is the "open side," because the north side is where the sun travels only at night, which means almost it's like if you are looking where the sun is, you are close, close, close during the morning, the early afternoon in the late evening, but that's "Ruhach Sufah'is." Minsheves "El Yitane Karach," the "Nishmas," the breath of the Lord or the power gives forth "Kara," and Karach is going to sound like maybe ice, you know, modern Hebrew. "Zuruach Maravas," and finally, "Virachavma'im bem utsak," "Rachav" is a wide, a huge expanse of the water, is "Bem utsak," is set in, and that's the "Ruhach"is. And that's the "Ruhach"is. I don't know why I'm "Rachas," and that's the end of the "Braissa," so you have this last phrase of the "Pasuk," the "Rachavma"is, "Ruhachas," makes some sort of torrential type of rain. It sounds like when you have the "Ruhachas," you get torrential rain. It asks the "Gomor"is of "Aha Marmar," but don't we have another statement that says the "Ruhach"is, and I don't know why I'm "Ruhachas," it's that southern wind. That's "Mala Revivum Magadalas," and we have that on with Olive. The beneficial type of "Ruhachas," the one that's the "Ruhachas," because that brings all of the, brings forth the "Urbij," and brings forth the "Greenery," and that's the most productive rain. So low, "Kasha," no, there's no difficulty here. They both bring rain, but some rain is good, too much rain is terrible. So if you have pleasant rain, that's good, if you have torrential rain, that's no good. "Ha," the southern "Ruhach," that we said, that was really good, is "de Asimitra Benihusa," the rain comes pleasantly, not too intensely. Whereas, "Ha," the end of the Bryce that was talking about this torrential type of rain, is the "Eastern Windbijjushuha." Okay, "Amar of Christa," "Maitreq Sivinna Paseq," Paseq says, "Maitreq Saffein, Zahav Yehseh," we had that back on on Olive. From the north, will the gold come? What is that talking about? "Zuhaynes," "Shemazalas Esazab," again, gold comes with gold is $2,400 an ounce. You're a lot less likely to buy your wife a gold necklace than when gold is $400 an ounce. Or, when it's less expensive, you're more likely to have some in your pocket. So, "Maitreq Saffeinna," the gold will come because it's the Ruach's finest, which causes the gold to become less expensive because it brings famine because of the dry wind to the earth. So, here's what's going on in there. Some of the Paseq says, "Hazalams of Miquis." "Amar," I put a diamond around this word, "Amar." And the reason I did that is because it's going to be Ra from Bar-Papa, who also on the first white line, the third word is "Amar." I put a diamond around that, "Amar." That's the second Ra from Bar-Papa. I'm Ra from Bar-Papa. I'm Ra from Bar-Papa. I'm Ra from Bar-Papa. That's only at a time when an assign of Hashem being happy with the world is that there is his base in Miquis, when there's not his base in Miquis. So, it's not as effective in bringing those southern reigns. "Shanamar," and we see that hinted to in the Paseq, it says, "Vayiksar al-Yomen verrah." We often, when we talk about a person in directions, we talk about Yomen, imagine a person standing in front of the Kaisal. So, he's facing east, face the west wall, his back is towards the west, his right hand is south. Whenever we talk about right, right, is always the strong aspect of a person, or the southerners were the strong ones. So, "Vayiksar al-Yomen," that's the south wind, and then there'll be Ra of, "Vayiksar al-Smal," left with the northern valaisa, "Vayiksiv," there's another person that says, "Sulfane," the north, "Vayiomen," and the right, doesn't say north and south. It says north, and right ata barasam, which again indicates that the right side is equated with the south side, which is equated with the strength. "Vayiksar al-Yomen," and we have a dime brand, so, "Amer," a second, "Amer" from our prop, "Amer" of Christa. "Vayiksar al-Yomen," "Shanam," "Yomen," "Yomen," "Yomen," "Yomen," "Yomen," "Yomen," "Yomen," "Yomen," "Yomen," "Yomen," and the right doesn't say north and south. Like what this is, there's a special bracha that comes with the rain that came from Hashem's "Otzartov," without obeys having this, we don't have rain coming with that special "Otzartov" element. "Shanamar," like the pastor says, "Yiftach Hashem, lehas, idsare," "ha," "toyev," and the haemcha koposek is "Losses mit tar artsaka." Okay, "Bismanshi" is throw out. The next five words are taken out, "Shrin al-Admazam," and this is actually pretty good for us, as far as I know you and I, you're usually here, I'm sometimes here. When we are in Erichistro, when the Jewish people are in Erichistro, we almost have rova for people here in Erichistro, Gishamim, you're a demi-oitsartov. The geshim that we get is a special bracha-filled geshim that comes from this "Otzartov" "Bismanshi," "Yomiistro, Shrin al-Admazam," could even be for the Jewish people that are not living in Israel, could be a time when the Jewish people are not living in Israel, and Gishamim, the rain does not come from "Oitsartov." "Amera vieza karaisa sheyekam yadrem." This is very, uh, vengea. Every single day, when you're davening schmona esre, we have a direction that we face. What direction did you face? You should face in a southern direction, if you want wisdom, who sheyah shared, if you wanted to become wealthy, yatzvin, you davened in a northern direction. How do you remember which is which? Well, imagine you're standing in the co-desh of the Baesamigdash, and what's to the north that's so fine is the shulhan, and the shulhan indicates financial wealth, and the menorah, which is the light, which indicates spiritual wealth is "be darun." Ruby Shubanlavi, underline his name, I call this "a," this is the "a," Ruby Shubanlavi. We'll have a "b," the end of the next line. Shubanlavi says, "La ulam yadrem." You should always daven in a southern facing direction. Shumitoshan, mitzchah, mitzchah, mitzchah, there's very few very wealthy people who are dummies. If you're brilliant, you might be wealthy, you might be not, but if you get the wisdom, you'll get the wealth, and certainly you'll get the appreciation of azeru asher, hassam, aepa, halka, which comes along with inside wisdom. Shunam, I think the passek says, "Arya chamen, be mina," this "mailen," what comes with the left, "o'shir and kovid," and the word "o'shir." Okay, so that's Shubanlavi. Really? Vaharib Shubanlavi. I underline this name, this is the "b," statement of his, says, "Shriena is bemara." We had Shriena bemara, if you look back on a modaliff. That's what we were doing the other day, that the Shriena is in the west. Well, so are you supposed to be davening towards the west? Are you supposed to be davening towards the south? The south, the south, west, is which direction are you supposed to be davening in? Which, actually, for us would mean we're west of the base of Mankrash. We daven towards the east. Do we daven a little bit south-eastern? A little bit north-eastern, seems like from here, south-eastern would be the way to go. Amalira McClanina circled his name, he said, "Travashi," well, could go in also, and you all know, where is Vavashi located? As far as I know, he was not in Israel. He was in Bevel. Bevel, I think, how many times, let me ask you, in Talmud, Bevel, does it say, "The Ma'arava," they say this or that? I don't know, dozens of times. What's more of a refer to it? Erichistrol. "Ma'arava" means west. They knew Erichistrol was to the west. That wasn't the issue. They knew that if you were in Babylonia, you can see from the sun rising, and if you were in Erichistrol, from perspective of Bevel, Erichistrol is west. Now, is it also a little bit northwest, or is it due west? I think that's the discussion over here. So, says, "Bevel," or where they were in Bevel, is it northwest, or is it north east? Is it due east? Where is it? So, here's Erichistrol, and here's Bevel. Here, here, here. So, we know it's certainly into the east, but it's a little bit north, or not, so. North east? So, yeah, and assuming that the lines on the globe that we have is the same way as they would have. So, I think the discussion here, there's no one who understood that Bevel was to the due north of Erichistrol. Even though we're talking about Mitzaph in Tifta Khara'a, I don't know if that's Asad's army, or his Balah. I don't know what it's referring to, and when we travel, we talk about we're going to the north, and we get into, yeah, but we went to the north, and then we travel east for about 800 miles to get to Bevel. So, says the "Reppkneh-travashi-kug-ein-a-soy-en," like y'all, "d'yaas fusibid sfneh-de-daritzi-srow-el," you're in the north of Erichistrol, which I think means north east, "adrimu-adraimi." Therefore, you should go a little bit in a southern direction. Now, that's assuming that Bevel is a little bit north. How do we know that it's not due east of Israel? So, now, when Bevel is a little bit north, it's due east of Erichistrol. It's due east of Erichistrol, which is a little bit north east, very east, and a little bit north of Erichistrol. Marketing that's a mission in the Yeruk, back to our regularly scheduled saga. The distance, the pool, where you soak things, or flax, from the vegetation, and we have a little brice, that goes back to what we were doing, or what the world was doing last week. Brice goes till the mission goes for two lines. Rebiosi, and remember, one of the three scenarios was Hardal and bees. Mustard and bees. Rebiosi says, "Mater be Hardal." "Acha my hardal," Shiyaka loi marloi. The guy who's got the hardal can say to the other neighbor who's got the bees there. He says, "Listen, acha acha imerli, buddy, before you tell me..." Hardal acha means vyrai. Horowitz, move your mustard away from, or mustard seeds away from my bees. I'll tell you, Hardal acha means vyrai. You should move your bees away from my mustard, because not only did my mustard possibly damage your bees, your bees could damage my mustard. Shiyaka loi is legally glue-gate Hardal acha. They fly over and they eat all sorts of parts of my mustard plant that is growing. We did. We had this a few days ago, and the issue here was the difference between if you have neighbors, each one has something. Is it only that one neighbor's thing potentially is damaging to the other, or is it both ways? Rebiosi was the one who held both ways for mustard and bees. The bees might eat a little bit of the mustard plant. The mustard plant might damage the bees. He says, "Acha acha imerli, naha bore." You have a tree. A neighbor has a bore. How far do you have to move your tree away? "Acha acha imerli, naha bore." If it's a caribou or a sycamore tree, acha imerli, 50 ama, we were always assuming that the land is flat. Let's say it's on an incline, let's say it's on the side of a mountain, and you have part of the mountain in your neighbors, the other part. That's bain nila mala, bain nila mata. Whether it's on an incline, whether it is on a decline, you could have something like this. You have a tree, and then you have a bore up here, you have a tree down below. Either way, you still have to be distanced, 50 amas, regardless of where the tree is or where the bore is. Is the tree higher, and the bore is lower? Is the tree lower, and the bore is higher? This could still be an issue. Ima bore katma, if the bore was there first, and the issue is there's that tree there, what do you do with the tree? Cold sates, I died underline cold sates. Guys, chop down the tree. However, Vinoy Sin Damami is entitled to a monetary compensation. Why? He plants it in his own property. Not only that, at the time he plants it, it didn't do any damage. It's like years and years and years later, and therefore, if he has to cut it down, he gets compensation. Veeam Ilan katma, let's say the tree was there first, and then the other fellow put a bore in his property. Low yalkuts, I died underline low yalkuts, he does not have to cut down the tree. Let's say it's not clear what came first. Stuff exact katam, so exact katam. Once again, low yalkuts, and I died underline low yalkuts, no chopping down the tree. Rebilsi, who we bogged, I'm there. I'll help you share bore katma, even if the bore was there first. Low yalkuts. Guys, you have to chop down his tree. Why? Shezef, how do you pronounce your life? Is that night time you pronounce your life? Your property, you do what you want, you want to make a bore, you make a bore. I do what I want, I want to plant the tree, I plant the tree. You're going to tell me, well, it's going to be in 27 years when the roots of your tree. What are you talking about? I'm not worrying about putting food on the table for the next week. And that's Rebilsi sheets as far as damaging, if what you're doing is not directly damaging, then it's not your responsibility, at least not at that time. Tana, we have a little brice. This one goes a little bit less than a line. Benchabur Lamata v Ilan Lamala, Benchabur Lamala v Ilan Lamata. So imagine the side of a mountain, if you have the bore is right here, and then there's like somebody's, it's a property line that you have your tree planted up here, or the tree is down here and the bore is up there. Both of them, you have an issue now. Bishlamadha Kumar says I squeal underline the Bishlamadha. If you have the bore Lamata and the Ilan Lamala. So you have a bore down here, you have a tree up here, you're going to plant the tree, the roots are going to grow, continue growing. You can imagine, in a number of years, those roots might make it to the bore and damage the bore. Ella, I squeal under the Ella. However, it's the other way, if the bore is Lamala and the Ilan Lamata, you have a bore up here. And you have a tree down here. Now the tree, above the ground might grow here, but it's roots. Don't they basically stay underground? Like, what's the concern with this bore? Roots don't grow up, but do they grow up? Maybe they do, I'll tell you one thing they certainly do, they definitely grow down and across. And if they're growing across, as it grows across through the mountain, it could weaken the base of the bore. A bore is only as strong as the bottom is, the bottom is strong because it's solid all the way down. Once there's all these roots growing underneath it, that could weaken it. So that's going to be the bore's answer. When it says Ella bore, if the bore is Lamala, then you will see the bore. If the bore is Lamata, then you will see the bore. If the bore is Lamata, then you will see the bore. If the bore is Lamata, then you will see the bore. If the bore is Lamata, then you will see the bore. If the bore is Lamata, then you will see the bore. If the bore is Lamata, then you will see the bore. If the bore is Lamata, then you will see the bore. If the bore is Lamata, then you will see the bore. If the bore is Lamata, then you will see the bore. Listen, right now it's not doing any damage. They decide to do what they want. Revios, he said that, says Ravashi at the end of the Amli Ryan period. Kihavina when we were students, which we get many, many times in the Camara, he reports what happened. When they were in Rafcahana's Yeshiva, Kihavina bei Rafcahana, Havel Amrin, we used to say, "Moi dei reviosi begiri die dei," or other places giri diele. Reviosi would agree, when I say it's fee, you do what you want in your property. I'll do what I want in my property. One thing I cannot do is have a bow and shoot arrows in your property. That's not considered something that Horwitz is allowed to do, because giri diele, if it's a direct damage, which is caused by the actions of one side, they can't do it to the other side. Even though Reviosi is saying, the guy can plant his tree in his property, and the other fellow can have a bow in his property, because there's no direct damage. But if it's giri diele, his arrows, he would agree it would be a problem. Papi Yuna, that indeed was what he was called. Ani, he was poor once upon a time, and then I bought a lottery ticket. He invested in oil wells, startup company in technology in Israel, but Haeshir became very wealthy Havel. What do people who are, start out? Not wealthy and become very wealthy, often they buy themselves a big house. That's what he did. Bana Apatna, he built himself like a huge mansion. However, you know what the neighbors were doing? Havel Hanach Atzuri, Beshavusi, there were these pressers, or squishers, or sesame seed oil makers. How do you get oil from sesame seeds? Yabanga, then you squash it, and you push it. They were in his neighborhood when they would crush the sesame seeds, his building would shake. Did he have a dikki? Show them to me when they would crush the sesame seeds, having Nida Apatna, his mansion would shake. He didn't like that. His wife didn't like that. His friends didn't like that. His kids didn't like that. So what did he do? He came to the rabbi. Asla Kamehita Ravashi, and he came to Ravashi and said, "Listen, this is just not right. These people, the next door neighbors are playing very loud music. Can you please go over and tell them to turn down the music? The next door neighbors are doing this other thing. This is the case, right?" He said, "God has mentioned. His mansions start shaking whenever they're producing their oil. Amra lei." So Ravashi responds, "Well, kia vina bhirav ka hana, havi amri naan." He used to say that moi de rubio. You see? Biggiri delay. So if I have one backyard, you have another, and I'm shooting spitballs at you, I can't do that. That's giri delay. I'm shooting arrows at you. I'm shooting bullets at you. How about if I'm making a massive shaking of the earth on my part and shaking your earth? Apparently, that would be a problem, because it's directly, you're building a shaking, because I am shaking my property. And therefore, you would be able to tell them to go. Vikama. Now, this is a million dollar question. How much shaking is too much shaking? How much noise is too much noise if the neighbors are making it? Well, kia den ayed nachma sa apume de katsu. And this is also relative, but if you have a barrel, and you put the lid on the barrel, and then you put the barrel on the wall, and then you jump up and down. Highly unlikely, the lid is going to start shaking on the barrel head. How about if you have a 18-wheeler driving buy? It's a lot more likely. So the sheer that you know, if there's too much shaking, is you take a barrel, you put the lid on it, you stick it on the wall. And if that lid starts vibrating up and down and shaking, then that's too much shaking. So it's less than that, then it's not. All right, that's the sheer. The Bay Area of Murray and Bray de Rovin, he have a Nazi kit now, when they would smash or beat the flax. Apparently, flax grows. It's got a very rough husk, and you have to, like, bang it. And when you bang it, the stuff goes flying in all directions, and it would cause damage to people. Interesting picture. I don't know how exactly you picture this, but he has pictured three 98. There they are beating the flax, and there's some poor guy getting in his eyes, and his clothes, and it's not good. Okay, also the coming doravina. So the case came doravina. Are they allowed to do that? Are they not allowed to do that? Is it a problem? I'm a little bit nervous about it. I'm a little bit nervous about it. I'm a little bit nervous about it. Are they allowed to do that, or are they not allowed to do that? Is it a problem? I'm a little bit nervous about it. Travina said, "Well, Kamrena, when we say moi doraviosi, biggiri delay, there will be also agrees that it is a problem. It would be us, sir. If you're directly shooting arrows or spitballs over this matter, that's honey mili de casa aslemi coi coi coi. If I shoot a spitball, it's my co-op that caused it to fly to you. If I shoot an arrow, it's my co-op that caused it to you. If I'm banging flax, it's not my co-op that's caused it to you. It's a indirect co-op that then caused it to fly up, and then it's also the wind that brings it over to the guy outside. Haka, over here, by the case of the beating flax pieces, zika hudika manti law. It's because of the wind or the breeze, which is something else, and therefore these people who are beating the flax in their property would not have to cease. Maskefla marbaravashi. Underland marbaravashi says to Ravina, "Hold on a second. Maishna, how is this any different?" You're saying that the flax beaters can continue doing that, even though there's stuff that's going out because of the wind and landing on people and damaging them. How is this any different when it comes to hilta shabbas? What are one of the malafas on shabbas, zyra? How do you do zyra? Well, you take a bunch of wheat that had been crushed and you throw it up, and then the wind comes along, and it blows off the shaft, and that's like a darai sis, or that's obviously a malafas that you're doing, or you're actively doing something that's enough to be over the darai sis shabbas. That's what you're wanting. That could be, and I don't know if we have that necessarily, let's say I didn't want the arrow to hit you in your shoulder, but it did. It's still going to be high event now. And the shabbas is the only place you have a malafas malafas. So it's still going to be a malafas. So ma'ishna means zyra veruachim esayate. Well, you're going to be high event here, because the ruach is there. It's not going to be an issue. So I'm ruachim et de miremar. They brought that issue to miremar. Amalou, and he said, "Hainu, zyra veruachim esayato." No, it would be the same case. In other words, just like zyra veruachim esayata, so to these flax beaters, the ruach is helping take it and go to the other area, they would be responsible. Okay, that's fine for miremar, but Ravina didn't say that. Ravina said the flax beaters would be okay with what they were doing. Uluravina, if it's going to be okay, how's that any different? Maishna, me, you have the old blacksmith. And the blacksmith has got some, let's see, he's making a sword, and he's got his hammer and his anvil, and he's banging down, and his sparks are flying in all directions. What happens if his spark flies? How's this any different than it gets? Ha-yotsu mitachas ha-patish? Here, they're beating the flax, and the little pieces are going in all directions. And then you have the person who is banging the hammer down onto his sedan, and the sparks are going all directions. So how's this any different than it gets, ha-yotsu mitachas ha-patish? Be-hisik de-hai-ev-la-shole. What do you do without Ravina? There we go. Flying all directions, if one of those lights something on fire, the person is high. Why are the flax beaters not? And the Gamora makes a basic distinction between when you're banging and there's sparks flying. By the way, if you're ever doing something in the house with fire, I've learned that many wives are more conservative when it comes to where the husbands are. Lighting mayros, or juggling fire tortures, and sparks. Our house is not like the American of wood framed houses. Things can light on fire. When you are banging, you are banging with such force you really want the sparks out of the room that you're in. When you are banging the flax, you're not banging it that you necessarily want this stuff out. You just want it separate, and that's the difference. Ha-sum nichole de la-izu. You don't want the sparks when you're banging the hammer against the anvil, let's say, to make a sword. You want those sparks to go in a very far away from where you are, which by the way, if they have to go far away and land on something and damage it, you're going to be a fire. Whereas, ha-ha, in our case, with the flax beaters, lo-nichole de la-izu. They're not the size of it interested, they didn't go any further, and that's why they would not be high. Says the mission, "Lo-yut-a-da-mil-an-sama-ch-la-sa-da-cha-ve-rei." I can't plant my tree next to, if you're my neighbor, and you have a field, I can't plant it. El-im-kin, here can come into arba-amos. So I want to plant the tree, that's great. But you look at me and you say, "Horawitz, you're going to have to work that tree. You're going to have to bring oxen and carts and a picket and work it in there for. Don't build a right up to my property line. You have to leave for-amos so that, like in the picture, when I am going to be eventually working it, I'll have enough of my property to process it properly. Now, what type of elan is that I'm planting? That's echad-de-fond-de-dechad-kole elan. How far do we think of a tree? It's like a tree, but a tree could also be a vine or anything that you plant in the ground and it grows above the ground. How do you get to Bintayam? If there is a partition, we'll call it a wall between me and you, and there's also happens to be a rock underneath the ground that is completely separating my side and your side. I can do it on my side or whatever I want to do right up to the wall. You can do it on your side, whatever you want, right up to the wall. In a case where there isn't sunama underground, so then I have my things that I planted and the roots are growing into your underground area. Mommy Gimotvakim, you, if you want to plow your area, have a total right to dig down 312 and cut any of my roots. Why? Because the worst thing that you could have if you're trying to plow, like this fellow in pictures, 403, is a bunch of roots that will ruin the tooth of the plow. If it runs into this and therefore you on your side can be mommy Gimotvakim and get rid of any of my roots. Kadeshila yaake vamacharesha, so as not to hold back the plow from effectively plowing. Kamah. Haya kleifr bore shia humahra, let's say you're in your property and you're digging a panda or something that beats the underground. Coates viyi raid. Hey, I'm in my property, but Horowitz has his roots there. You could keep cutting down the roots. And I ain't seeing Shilai, the wood which is all of the roots are his. Who's the his, the owner of the tree, or the owner of the property that the roots are growing into? We'll see. It says the gomara. Little bricycles are just underlying. Our Bava is shamro kadea veda sa kara. That we explained when we read in the mission of, but the additional forama. So I'm in my property. I want to plant, let's say, some vines or some trees. I can't plant right up to the property line. I have to move forama's back. Why? So that when I'm working the kara or the trees I'll be able to do it efficiently and effectively not having to go into your property. How much? Well I circled Shmuel. Put a number one in the margin and on the first wide line I put a number two in the margin. They have two lishaines. First loshan, says shmuel. This forama's leshanuela beretzistral. That's only in Israel. I've all been Bava and Babylonia, which by the way, they would have much smaller type of tools that they would use for the fields, machines that they would use for the field. Shtayama's is enough. So if I'm in my field and I'm in Bava and I want to plant some trees or vines, I only have a distance to Amaz. That would be more than enough room for us to get our machines around. Tainami, how do we have a Brice that's just like what Shmuel said? Brice goes for line and a half. Loyita al-Dameelan samat-le-sa-de-de-de-de, right? I can't plant my trees next to your field. Eliam Cain here, Shtayama's. Shtayama's. It has to be two Amaz away. We say one second by nine. It's not an arm. It's just said very clearly. Arba Amaz has to be four. Elalov, Kedishmuel, must be like Shmuel said, one's talking about in Israel, and one's talking about in Bava, Shmami no. Now, how much room do you need in your garage in America to hold your SUV and your minivan? How much room do you need in Israel to hold your tiny four-door car, which is luxury compared to it? Most people haven't. I don't know if I can use that example. But remember, one spot of time? In the '70s, you'd go to America and the cars were huge. It comes to Israel. The base were no cars, and if they were, they were teeny. Same thing, I guess, the amount of space needed to work the field in Israel is four Amaz, and in Bava list two. The Ika is the second motion. There are those who teach the exact same thing, but bringing it more as a contradiction one on the other. Ika de Ramila Mirma. It's not on the one hand. There's a mission, an arm mission, it says. I'm not going to say that I'm going to do anything in the manual. How much distance? Arba Amaz. I've got tiny, but we have a bracelet that says, "How much distance?" Shte Amaz. Marshmul Alekasha, Khan, the Bryce in Bava, Khan, the mission is in Erzistra. Period. Rava Bar Rav Khanan. Paobalea no Dickli, he had some palm trees. Mitzra de Pardesa. Pardesa is usually always one of either Ramonim or Tapuchim. I think here Rasha says the Pardesa is a Karen. The picture of this. Here we go, picture 404. Here are Rava's palm trees, and here are the vines of Rav Yosef. Now, what would happen when you have the palm trees next to the vines? Asu, excuse me, the Bryce of Hava. Asu Sipuri Yasu Baddikli. There's nothing that birds love more to do than to have the high ground. They would come and they would sit up in these palm trees. Vinakti Bipardesu Masudile, they would fly down from the palm trees, and they would ruin the grapes. They would pick at the grapes, they would eat the grapes. Amalai Reviosif, so Reviosif, who's the owner of the grapevine, says to Rava Zil Kites. Hey, listen, cut down those palm trees. Amalai, so Rava says, what do you even cut down my palm trees? Vaha Aarhikli, I'm distance enough from you. It's not like I'm too close. Amalai, he says, well, one second. Says back, Reviosif, Hanimili Le Elanos. Fine, right. If I had trees, let's say I was growing apples. I knew what trees. You were growing dates. Fantastic. I've all lit gift on him, but he doesn't fade. Since I'm growing grapes here, you have to have those trees further away. Says the Gomorro, one second. Why is that? Or is it the Gomorro? It would be Rava's counterclaim. Pahnansan. Didn't we say in our missionaries a poem from our missionaries? Five words. Ekhadgef, Anabarhikal Elanos. We didn't make any distinction of whether it was a vineyard or whether it was other types of trees. Amalai, this is really quite a discussion back and forth. Reviosif says back. Oh, no, no, no. What that means, Hanimili, Elan, Le Elanos. If you have apple trees and I have apple trees. Or you have grapevines and I have grapevines. Aval, you have these massively tall tree palm trees. Aval, Elan and I have these very short gift on him being untfay. So the mission you brought me is correct when both sides are the same thing. Not when you have the tall trees and I have the gift on him. Okay. Amalai. Do you remember? I believe it was yesterday. Someone cut down some trees that shouldn't have been cut down. His child died. You're not supposed to cut down productive fruit trees and there is a straw. So he says back to him, "Listen. I don't feel comfortable cutting down fruit trees. I don't feel comfortable anyway because I don't think I have to. But Anna, Lo Kaitzna, Waita Amarav, Haidikla, Detoying Kava. If you have a palm tree that is productive enough and it's producing a kava of dates. As-so-lamixa, you're not allowed to cut it down. You're not allowed to cut it down, you're not allowed to cut it down. You're not allowed to cut it down. You're not allowed to cut it down. You're not allowed to cut it down. You're not allowed to cut it down. You're not allowed to cut it down. You're not allowed to cut it down. You're not allowed to cut it down. You're not allowed to cut it down. You're not allowed to cut it down. You're not allowed to cut it down. You're not allowed to cut it down. You're not allowed to cut it down. You're not allowed to cut it down. You're not allowed to cut it down. You're not allowed to cut it down. His own trees, so he's fine having them cut down, but he's not going to do it. New story. Repapa and Elain Havelianu Dickley are Mr. Dorafunna Brader-Wishua. 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