Gemara Markings Daf Yomi
Bava Kama 117
Koftazian, about 70% of the way down the yumu, there's a new Mishnah. Ha-ga-yuzu-sad-im-he-kave-re-y. Somebody who steals a field from his friend, Vinat-lu-a-me-sik-in. And then the ghazlan has it seized away from him by tough guys. Now, what's the responsibility level there? Well, it depends. Colin Im, Makas Medina, he, if it's sort of a plague that there's numerous cases of land being seized away by tough guys, then the person who stole the field can say back to the rightful owner, Im really how I should offer Naka. Alright, listen, I decided to give your field back. Now, maybe there's tough guys there, but he can do that. However, Kama Im, I also squiggle underlined this word Im, Imakmas-ha-ga-zlan, if it's 'cause of the ghazlan, which we'll see what that means exactly when we get to the Gamora. So, let's say that Mr. Thief has to repay or give the monetary equivalent or another field similar to the field that he stole from the rightful owner. It says, "Kama Im, Makas-ha-ga-zlan, the word in the Gamora that we used for the tough guys who take things that are not theirs was 'mas-sik-in' with the 'sama-ch'. So, now, 'mas-sik-in' with the 'sama-ch', 'mas-sik-in' with the 'sama-ch', 'mas-sik-in' with the 'sama-ch', 'mas-sik-in' with the 'sama-ch'. You know, 'ma-dih-tani' and 'dani-one' who teaches also the 'yrsa' in the 'mishta' being 'a' alternatively, 'ma-sik-in' with the 'sadhi', 'a-dala' on that 'sadhi-lan' 'mish-da-bish'. In other words, either spelling of the word is understandable and here's the source for each one of those spellings. 'ma-dih-tani', those who teach the 'mishta' 'ma-sik-in' with the 'sadhi', 'la-mish-da-bish-da-bish.' See if we have a precedent for using this term. The 'pausik' says, 'be-mat-soor-u-be-mat-soak' under siege and oppression and clearly, the 'sives' were tough guys who oppressed the people they stole it from. 'Oman-dih-tani-mas-sik-in', 'a-dala-m-sik-in' as well' also is 'la-mish-da-bish'. It's actually the 'yrsa' we have, the mission is we have it printed up above to see. There's a 'pausik' says, 'y' a-reish-hat-sall-sall, or 'hat-sall-lat-sall', the 'tochaka', the 'sall-sall-um-targamin-an', the locusts will inherit it. The 'targum' is 'y'a-has-nine' from the, like, 'y'gos, like, to inherit it or come, 'saka-a' and that would be the 'ma-sik-in' are those that consume other people's stuff. So that's the mission, 'y'a-ma-sik-a-has-nhay-f', 'hihi-dami' what's the case if it was 'cause of the Gaza, what do you mean it was 'cause of the Gaza'? So, 'ilay-ma-dansu-a-la-arad-iday', if they took away, the tough guys came and seized this land. 'Vle'ansu-a-kule-yar-asu', when they didn't take anyone else's land, 'well ha, mireisha-sham-smin-o', we would already know that from the first line in the 'mishna', which said, here's a quote, 'im-ma-kos-medina', 'hi', and the simple 'duke', if it's not a 'ma-kos-medina', 'im-lo', whoa! So, like, it's obvious, just tell me, if it's a 'ma-kos-medina', then the 'gas-lan' is not responsible to refund the field to the rightful owner, but the 'duke' is, if it isn't, it isn't. So, the 'guar' is two answers. Answer number one is 'lo', that's not the case, rather 'trija', 'de-akhle-akh-vuye', and the 'lichen-akh-rena', which I swivel underline. Answer number two is, 'akh-me-iskin-a-grind-a-ansu-a', 'akh-oman', we'll get to that in a minute. So, let's see the first answer. The first answer is, 'de-akhle-akh-vuye', Rashi says, 'shalay-gas-la', who wants 'ma', he actually didn't steal it. Really? So, what did he do? Why are we fingering him for possible responsibility? 'Ella-sham-la-be-se-am-la', 'sham-la-sham-la-sham-la-sham-la-sham-la-sama', 'liz-gul-sad-dice'. He heard, he has inside info with the authorities that there were some characters who were going to come on to steal fields. V'he-rah-la-ham', and he sort of pointed out to them 'clu-kark-azu-shal-plu-mihi'. You know what? Go take Chuck's field over there. That's the 'akh-ve-akh-vuye'. 'lichen-akh-rena', squealer-an-lichen-akh-rena. The second answer is that, really, he did steal the field. 'Hakama-es-ki-nan', he's going to 'ansu-ah-akum'. There were Gentile tough guys who were trying to rough him up and take stuff from him. V'he-am-re-lan', they said to him 'akh-ve-rah-se'. All right, listen, buddy, you show us your line because we don't want to take it over. And he did that. He also showed them somebody else's land along with his land. But 'akh-ve-ah-hu-ba-dai-hu', period. 'Hu-kark-vuye' was a guy 'akh-ve-akh-vuye'. 'Karia-de-he-de-be-re-shkal-usa', he pointed out to... Again, all these cases are where there's these Gentile tough guys who were coming to steal something. He put out a pile of wheat that had been owned by the 're-shkal-usa'. 'Aus-la-karmid-rah-v-nakh-m', the case came before 'a-v-nakh-man'. 'Hai-de-rah-v-nakh-vuye', 'a-v-nakh-vuye', made this fellow responsible to pay for whatever the value of that pile. the value of that pile of grain was. Yausa Rabbi Yicev, I half boxed with Yicev. Achaayrader of Huna Barchiyy and I half boxed with Huna Barchiyy. So we have Reviosaif, who's in the second row, where Huna Barchiyy is in the first row. The Yausa Revuna Barchiyy, Kamehir of Naqman and the Great of Naqman is up at the front on the stage. Amalay, Rav Huna Barchiyy. The Revanakman's over Huna Barchiyy in the first row asks the rabbi, do you know Yiknasa? Okay, we understand that you were Mihayev that fell out to compensate. Was that because that was like the strict letter of the law or was it a kenas that you put on him? Amalay, so says back of Naqman, must he say, well sorry Mishnah, this is not, here's a quote from our Mishnah, goes to the first word on the next line. The Mishnah had said, If the land was seized because of the Gazlan, then the Gazlan would be responsible to compensate the original rightful owner with a similar field. Now, that's what the Mishnah said, connected with Ukimna, and we already established that about five lines ago in the Gamora as being the Aqve, actually, it's not where he actually took the rightful original owner's field, it's just kind of like where he pointed out to the Gentile gangsters where it was. Okay, that's what Revanakman answered. I guess the shear was finished or the session was finished. Baszr de Nafag after Revanakman went out, the fellow in the second row says to the fellow in the first row of Naqman, Amalay, Revyosifs, to Revunah Barchiyy, might not have kalakmene, like what difference does it make to you, you ask the question, but like who cares Yidina Yiknasa, whether it's strict letter law, it's kalak was kalak was kalak was kalak, tell me what the Nafagmene is Amalay, so he says to him back, well, it's very important to know what the basis of the kalak was, because Yidina, Gamrina Mina, if it's like strict, if it's just the letter of the law, and that's the way you have to do it, then we could learn it as a precedent, a kalak, however, if it's a one-off kalak that the rabbi imposed in this case, like Amrina and me, nay, we do not learn from it. Okay, really, if a, like a big rabbi imposes a kunas in someone, we can't use that as a precedent for other cases, we're not timre, where do we know, to make nasa legambirina, that if there's a kunas, you can't apply that, and use that as a precedent for other cases. Well, this, Sanyu, we have a Bryce of the Bryce goes for a line and a half, and starts here, biryi shay, nay, squiggle on on biryi shay, nahay yo, I'm Riemm, hamit tama bama nasech, kama, hosu loimar, I squiggle on the hosu loimar, ah, hamit dameya. Okay, so originally they said that, let's say, I have my neighbor, Bob, and he's got things that are tahor, and I make them tamai, I don't like a, I rub a dead share it all over them, or I pour out some of his wine to the avotazar. In other words, I did actions that is not discernible on the thing itself, that it was done, but it made it us, sir, and, and those things, I would have to compensate him for them, I'd have to pay. They included, also, afterwards, afa middameya, if let's say, I had some, took some hulan of my neighbor, and mixed into somebody else's truma, that that would also be included in having to compensate. Khosru in, now the back of the kamora, the kamora makes a duke, loy, Khosru, loy. Okay, so they went back and said yes, but if not, not, now my tama, why is that, that they didn't go back, no, why couldn't we learn it as a precedent, la me shum, should we not say, because it's a kanasah, who, me kanasah, like, I mean, I mean, we don't learn, we can't, we can take din and use this precedent for other din, but you can't take a situation where there was a kanas, and use that for other cases, because every kanas case is different, so should we not say that? No, we won't, lo, kamami, ikara, savri. Originally figured, la hefsina ruba, kasashu, la hefsina, what, like, kasashu, it's not so much a kanasah issue, but it's how much loss is being caused to the other party, where it's a significant loss, like, making somebody's tower is totally tame, or being manasah Hawaiian, where it's a total loss, then, or a significant loss, then we would apply, but with midamea, worse than happens, he put us in pulling and drumas. If tina be made drum, where it's worth a little bit less, ulibis, so if, however, afterwards upon analyzing it, the Khosru loymar was based on savri, la hefsina, lo, kasashu, no, even in cases where the loss might not be significant, the rabbis were concerned. Amy, really? That's the correct analysis. Fa ha tani avuad rebi oven, but we have the brisa, seemingly about the similar incident, and it goes for a line and a half, and it's a slightly different order of what they were originally saying was going to be the responsibility of the one who had ruined it to pay up, and added something else, britishayna, which I squiggle underline, ha yu ein rim. Ha, midame, if I rub a dead sharet on the taris of my neighbor, midamea, interesting, this is in the first list, midamea, where I mix some hulan into his truma, or mixed some of his hulan into his truma, thereby causing a loss of the value of his hulan, and kama, Khosru loymar, apparently, the second step was af ha minase, which sounds like Khosru when they changed, when they reanalyze the situation in, but lo Khosru, if they hadn't lo, my time of what would be the reason there, that minase wouldn't be high if la michum de lega minamea kanasa, again, isn't it? That we don't learn, we don't take an example of where there was a kanas imposed and used it as a press in further places. So the comorda again says no, that's not the reason, lo, mi kara savery, originally they held like rebi oven, who will see shortly, but savery kara bi yermiyah, colon, and here's the two opinions, mi ykara originally, I double online mi kara, savery kara bovin, anandana bovin, and why what is above and say, well done, we're above in, he's the one who looks at, imagine it's a Saturday morning, I pick up an arrow, and I shoot it, I'm in the rishis arabim, I pick up an arrow, I shoot it to the shisra bim, and it goes, let's say, five amas and then lands, that is a issar de arisa, and a person who does such a thing like that, would actually be a potentially high of misa. Let's say if, as the arrow was flying, it ripped through somebody's jacket and caused a monetary damage, so savery bovin, zar greats, an shabbas, mi trilas arba, la savery farba, from an area till four amas wei, vikara shain bele chassa, and it ripped through some silks of a person as it was traveling, the one who shot the arrow would be potter, why, sherry aki ratsar ha'anak rihi, umus raevinafshak, we know this is a concept of kamle bide raba mi nei, that if, through one act, there would be two potential punishments, you give them the worst of the two punishments and the other one falls off. In this case, it's not a heave dariis, if you just put something down or shisra bim, it has to be picked up and either walks or thrown or shots more than farmers and then land, in other words, the beginning of the act, even though it takes a little bit of time, is the lifting up of the arrow, was a savery ha'anak rihi, is ne savery ha'anak rihi, and therefore mi shire bimafshak, that's the way we figured what was going on, here too, the lifting of the wine was necessary, you can't do nisuch on wine, you can't pour out wine to a zar, unless you actually lift up the container that has the wine, and therefore the tashlumen, the payment, that would have to be made, and the fee of misa, for a zar came as one, that's the way they originally looked at it. However, it was a little bit safe, I double on a little bit safe, upon final analysis, they decided that it was more correct to go like savery kiribir mia, I don't want to be her mia's name, what does it be her mia say, dum ribir mia, misha's ha'an bah, kanye, that as soon as the person lifts up the other guy's wine, he has acquired it, and therefore he ha'an bhayi bhayi mamma, and it was at that moment that he had the responsibility to pay back for the wine, however the misa' ha'an bhayi bhayi bhayi bhayi, if he's going to, you know, a second later, turn around and pour it out to Buddha, lohavir ha'an chasnisa, until he actually pours it out, he's not ha'an bhayi bhayi, therefore it would not be a case of kamli, bide, rhaba mune. period, rhabhuna bhayi huddu, I underlined ikla le bei evuni, went to that place, also the kamli, did rhaba, underlined rhaba, so he meets up with rhaba, amar lei, rhaba, said to rhabhuna bhayi huddu. oh, kul mai sibaya deja, shola mala ka, how are you, have any interesting cases come recently to you, amar lei, so rhabhuna rida says, yeah, I have a case, the case that I had recently was a yisrael she'an suhu, I squealin on shan suhu, agai khavam, there was a Jew who had been forced by Gentiles, the ha'rama in ha'vairai, bali adi, and he showed, he gave away the place where there was some item of value of somebody else, vichai yav tiv, and I made him high, you have to compensate that person, amar lei, so said rhaba, back to rhabhuna, rhabhuna, you better retract that sak, ahan der uv del amare, let him take his money back, desan, we have a tinek source that indicates otherwise, and here till the end of the line I box it off as a tinek source, yisrael is a Jew, shan suhu, agai khavam, that the Gentiles forced him, forced him twisting his arm, forced maybe said they'd kill him, but the ha'rama in ha'vairai, and he shows where some other Jew is keeping some assets of value, potter, the original Jew is actually off the hook from having a common say, however, if that first, the Jews getting his arm twisted actually physically lifts up and takes something of value, let's say a Rolex watch, and gives it to the Gentiles, then he would be ha'v, that is the end of the tinek source, amar rhaba, rhabha, commons, im ha'rama, atzmai, kenasim and asimbiyad-dhammi, there's where a person is being forced to give over some information, then is where he offers it of his own free will in accord, and rhabha points out that if the Jew points out to the Gentile thieves on his own, not being forced, then that's tantamount to actually having physically like picked it up and given it to them, and he would be ha'v. From here till the end of today's year we're going to have seven cases, all of them start with ha'hu-ho-gavra, let's put a diamond around this term ha'hu-gavra here, about six seven lines later, first word on the line is nami, in the middle line there's another ha'hu, I put a diamond around that, three lines below that, last one on the line is boi, I put a diamond around the ha'hu-gavra, if you flip over Talmud Baiz, about ten lines down, after the two dots first while in his armory, there's another ha'hu, I put a diamond around that, about eight lines, nine lines later, first words on the line are d'ah-vuy-ah-vuy-ay, in the middle line you say that ha'hu-gavra, I put a diamond around that, five lines later, six lines later, beneath the lines of ha'hu-gavra, that gets a diamond down on the first wide line, in the middle of the line is ha'hu-gavra, that gets a diamond, there's seven cases, here we go, here's the first, ha'hu-gavra, there was this guy, d'an-sua, if they could have been was being forced by Gentaz-va-ach-ve-ach-am-ra, and he fingered, he pointed out where the wine was of of Marie, Bred-re-pinras, Bred-re-vrista, kama, amar-lay, the Gentile tough guy, he said to this fellow, Dari-ve-amti-be-hadan, and Dari like lift up, and basically help us carry these barrels of wine that you just fingered, then we're going to take them to the palace, Dara-ve-amti-ba-dai-us-o, he, did what he was told, they were basically forcing him to do that, he lifted up, and brought along with them, and then the case came before Asala Kami Dravashi, another Rivashi, and the case was, does this fellow have to compensate the rightful owner or not? Well, Patriene who Rivashi patred him, and said he did not, amar-lay-ra-bon-an, I am under-ra-bon-ra-bon-an said Rivashi, really, vatanya, but we have a brice that would seem to indicate otherwise, it said, here's a four or five word quote, we had it just above, im-nasa-ven-asan-be-yad-hyiv, that if he actually like physically lifted up and gave them, it'd be hyiv, so why you saying patra, amar-lay-ra-lay-ra-bon, because Rivashi qualifies that brice, Hanimili Heikha delight, uk-me-i-love-e-mi-i-kara, that's where he didn't take them there first, in other words, if he goes into wherever there he is and brings that himself, then yeah, he's going to be hyiv, but what happened here of all Heikha, to uk-me-i-love-e-mi-kara, what did he do, he was having his arm twisted, he pointed out the area where the item that they were interested in was, mikle-kala, he's already so to speak, burned it, and the fact that they might have him as a schlepper afterwards doesn't mikai-iv-im. Okay, it's later to be a folder of Rivashi, the following one-line-tenaic source, which would seem to indicate otherwise, says the snake source, "I'm really on us, if you have a tough guy who says, 'Hey, uh, Jew, hoi-shit-li-pe-kia-om-ers, uh, um, give me that, like, ball of string, or ball of wool, uh, or ech-kala-nove-im-se, hand me that, uh, cluster of grapes, the hoi-shit-li-and the Jew hands it to him, he's going to be hyiv, so you see that there is going to be ach-iv, even though he's basically seemingly in there and could do it himself, and it's just a gamora that, no, he's basically not there and can't do himself, hakama-es-ki-n, the case is going to kai-betray every nara. The reason why the anus is telling the Jew, "Hey, hand me that thing," is because the guy is on the other side of the river and can't reach it himself, and that's why there would be ach-iv if the Jew actually hands it over to the guy. Deik-a-nami, precise reading of the today's source, will be not this point, de katani, for it said, "Hoi-shit, didn't say give it to me, so, like, stretch out your arm and let me have it, velotani," and it didn't say, "Ten, schmami-naa, that indeed, that is the case." Ha-hu, this is the second of our seven cases. Ha-hu, schusa, d'havu-man-so-la-betray, there was rations that schusa's makh-mair-es-fer-daa, some sort of trap to trap fish or animals, and there were two people who were fighting over it, Bob said it was his, Carl said it was his, "Hi, I'm our DD," who Bob said it's mine, the "Hi, I'm our Carl says DD," who it's mine. Also, Khadminayos, one of the two of them went, Umasra, and gave it over Le par-ha-gna-demalka get it over to a official officer of the king. Okay, now what, well, I'm gonna buy a, sort of the buy-a's name, and buy-a says, "Yaholoy-mar," that fellow who gave it over can say, "Ana-kimastri, DD-mastri," and listen, yeah, I was giving over, it was mine to give over, I've been claiming this mine the whole time. Oh, I'm gonna lay Rava, I wonder what Rava Rava says back to a buy-a. Really, when you have two people fighting over something, one of them can decide to give it away, the whole Khadminay is that within his, the issue is already a disagreement as to who was the rightful owner. Al-Amar Rava, I circled Rava, and Rava says quite differently, "Misham-tina-lay, Ademai-sile-vikai bidine," that no, that fellow who gave it away to the par-ha-ga is put in the harem until he brings it back and has a proper court case on the issue. Period. And our third case, Ahugavra, today, diving around that, and this, I would say, you're all gonna agree, we're gonna call it a Shah's Classic. Here we go. Ahugavra, dave boy, there was a fellow who wanted Ahvulye, Tiffany De Havre, he wanted to point out to some Gentile tough guys where the straw of his fellow was, also coming to Rava, and he came to Rava. Ahmar-lay, Rava said to that fellow, "Listen, lo tekli, vo lo tekli, don't you show him, don't you, don't you show them, don't you show those Gentile tough guys?" Ahmar-lay, and now this is quite a hutz, but to say back to the Ghadul Adore, he says, "Mafina, mafina, well I'm gonna show him, I'm gonna show him." Oh boy, that's a hutzpah. Yazirav Kahana, so Rav Kahana was there coming to Rava in the presence of Rav, and apparently Rav Kahana wasn't going to stand for that type of behavior. He essentially broke the guy's neck and killed him. Shampede l'koue minay. Literally, he dislocated the bones of his spine, or his neck, or broke his neck, and essentially killed him. Okay, now that it was probably deserving of that, and we know Rav Kahana, and Rav Kahana was not a violent murderer, Kari Rava-lay, Rav referred to this incident with the Pasuk of Banayeh ufu, Shukuhu Baroish, Kuhusay's ketai mikmar. Your children, your sons, have fainted. They lie at the head of all the streets, ketai mikmar, like a toy, which is some sort of like wild, bull or wild ox in a net. What's the comparison? Ma-tai-zeh, the wild ox. K-vansh, enough of a mikmar, once it falls into the trap. Ain Marakmanalav, you don't have Rahmimana, you like, kill it instantly. Ah, mamain shill Yistro al, so too, when it comes to assets of the Jews, K-vansnaf will be out of the Kakhavam. And then they go, you get ahold of it. Ain Marakmanalav, they don't have any Rahmimana. Okay, I'm Larry Rav Kahana, so Rav Kahana says, "Well, this might be a bit of a problem, because the local authorities do not look very kindly upon a case of murder." Ada Idna, like up until recently, Havu, it's a question of the garrison here, but there was the Genta authorities, we'll call them the Parsai where the Persians, de lo kop, de ash vihus damim. It doesn't bother them so much if a Jew kills another Jew. Vahashta, however, now, Ika Yevanim, some switch to the verses, there's the Greeks or people came from me, de kop, de ash vihus damim. They're very particular, not to care if there's a case of a person killing another person. Vahmri, and they will go nuts about this and say, "Martin, Martin!" Like, murderous treachery, murderous treachery. So, what are we supposed to do over here? They don't want us to come after him. So, kum saklara de esrull. The recommendation is from Ravthar Afkhanah to go up, to move, to make aliyah, move to Israel, and accept upon yourself, de lo tixi, the rebu'okhanan, that you will not ask any questions to rebu'okhanan, Shevashan, and for seven years. Brother Afkhanah was brilliant beyond description, and rebu'okhanan, as the god of the dorner, Tisrowel. Ravkhanah is told by Ravthar that he's to move to Israel, and not ask realty any questions for seven years. Okay, Azil. So, that's what he did. Ravkhanah moved to Israel, ash ghege, and obviously went to wherever the Torah study was in Israel, and he found Raish Lakhish, rebu'okhanan's famous, sorry, barblutah, de jasiv, v'kamis, siemis, sifte, de jumullarabhanan, that term that he was sitting, and finishing the shivr the shear for the day of the rabbis, which essentially Rashi explains it, rebu'okhanan would say the shear, and Raish Lakhish would go over the shear and clarify some of the finer points for the other rabbanan. Basically, it was the guy who would say over the shear to the others. Ammar Lehu. Now, Ravkhanah shows up in town and says to the rabbis, "Where's this Raish Lakhish fellow, Raish Lakhish Heiha?" Ammar Lehu, they said to Ravkhanah, I guess they didn't recognize him. Ammar Lehu, well, he says to them, "Hi, Kush, I've got this question on the shear, and I've got that question on the shear. Hi, Perukk, I've got this approach to answer it, and another approach to answer it." Okay, so they didn't exactly point out who Raish Lakhish was, but Ammar Lehu said to Raish Lakhish, and they told him there was a fellow who had some great questions. Ahsul Raish Lakhish, Raish Lakhish went, Ammar Lehu told Raish Lakhish, "I better be prepared for tomorrow's shear, because Auri al-Omi Babu. There's clearly a lion that has moved here from Babylonia." Basically, this fellow, we're not really sure who he was, but he was on the ball. Iain, and therefore, Raish Lakhish's suggestion to Raish Lakhish, Iain Marbim is sifte de l'amachar. Be very precise, I guess, more precise, and you usually were scrutinized your shear for tomorrow, because, could Raish Lakhish, this guy is going to be asking right, left, and center, and everything you say. Okay, what did they do? L'amachar, the next day this year started. L'amachar, Oiswu al-Bidar Akama, they put this new fellow who had just moved from Babyl, up into the first row Kameh Dribiokhanan, right in front of Raish Lakhhanan. Amr Shmaisis, Raish Lakhhanan started a shear. V'lauakshi and this fellow had no questions. Shmaisah, he taught another part of a shear. V'lauakshi and he had no questions. Now, he got put him in the front row because apparently they were waiting for some bomb question, but nothing came. Now, we know the reason it didn't come was because he had taken a vow that he wouldn't ask any questions for seven years. So, Anhasei, Ahfairi Sheva Dari, apparently they demoted him, probably in the middle of the shear, and put him back seven rows, Adhaleis V'idar Abastra until he was in the last row. Now, I guess after this shear, maybe a break in the shear, Raish Lakhish, really? This is the lion that you said. Well, this lion has become basically a fox. Are we Shmais? Nasei Shuaal is sort of like cunning, but, you know, doesn't have the strength of the lion. Amr, now, this is a very embarrassing incident, obviously for Afcahana, who was put up in the front row, and then during the shear moved back to one row at a time till he's in the back row. So, he says to kind of himself, like a lotion of Tfili, "Hey, Ravi, he wrought something." D'hani Sheva Dari, that these seven rows that I got pushed back, Lahavi, Hilov, should be in exchange for the Sheva Shun in the seven years, D'Amerli Raav, that Raav said I had to wait before he asked any questions. And basically, I guess the embarrassment of being put back seven rows is going to count as the seven years. So, Kamakare, he got up on his feet. Amrli, and I guess the next shear, or after the break in the shear, he said to Rabiyokhanan, "Nahandar Mar-B-Raysha." Can you say the shear over again? Why do you ask? Okay, so he starts in the shear again. Amr Shmais Avakshi said to first teaching and had a great question. Okay, they said, "Okay, you know what, actually buddy, you can go from the seventh row. We're going to move you up, Akmabidara, come on the front row." Amr Shmais, so Rabiyokhanan continued and taught some more of Akshi, and Raav Khan had a great question. Now, Rabiyokhanan had originally had a Yosef Asheva. He had been saying the shear while he was seated on seven bestarki, seven cushions, or seven mattresses, or seven pillows. And each time a question was asked by Raav Khanan, that would Rabiyokhanan been said, "Shalfi Lechada, bestarkamitute, they would remove one of the cushions. Amr Shmais Avakshi Leh, and he kept saying teachings, Rabiyokhanan, and Raav Khan had kept asking on them, "Adh! De shalfi Lechulub bestarki." Until they had removed all of the mattresses, and where's Rabiyokhanan sitting, Mitsu Tanani Adh, DeYasav Al-Ara, until Rabiyokhanan, the great God-al Adorna Jisra was sitting on the floor. Okay. Rabiyokhanan Gavra Sabahave, he was a quite an elderly man at that time, Umissarki Divine. The way Raashi explains this is that his eyebrows hung very low down over his eyes. Could you maybe his eye lids? Either way, he didn't really see well because of that. Amr Lehous, Rabiyokhanan, you know, upon this incident where all these great questions being asked by this new fellow, who just moved from Bovell, says to tell me to him, "Dallanli a naiva akhazie." Literally like lift up my eyes, maybe lift up my eyebrows or my eyelids or something like, "I want to see this fellow." Dalalay, they did that. They used a Michalta di Cospo with a silver toothpick type of thing. They helped lift it up. The look that he got from Rav Kahanah, when he first looked at him, Khazah, Departe Sifavase. He saw that his lips were, I don't know, split, he maybe he got into a fight or something, and he had a split lip. Now Rabiyokhanan misunderstood that. Sabah Rabiyokhanan, he figured, "Akhukhamakhekbei, wow, this fellow is laughing at me." Now, when you're the God of Adore, and as far as you can deduce somebody's laughin' at you, Khalash Daite, Rabiyokhanan had a Khaledadazi got really upset or depressed or weakened. Now, when that happens to the God of Adore, the one responsible for it, regardless of whether he's really responsible or it was just a mistake, Nakhnashay Rav Kahanah actually died. Now, Nakhnashay could mean he died, could mean he died of embarrassment, could mean he passed out. Either way, that's the end of Rav Kahanah, or so we think. Lamakhar, the next day, Amalura Riyokhanan Le Rabbanan, Surbiyokhanan going over this incident with the Rabiyis as a Khazisul above law. Heihi Ovid, do you see how dishonorable that Babylonian acted, how he was makin' faces at me? Amrulay, they said back to Riyokhanan, well, you know, although due respect, Rabiyokhanan, he wasn't makin' face that, that was just his look. He had that funny face because, I don't know, he had a split lip. Riyokhanan realizes, "Oh my goodness, what a mistake in judgment he had made." So, Ovid, Gabi Maarasa, he went to the cave. I guess that's where they had put Rav Kahanah, or if they buried him, they just put him there. Maybe it was the hospital emergency ward. I don't know. But Khazah, Daha'vay, Hadra lei Akhna, he saw at the entrance to this cave, Rabiyokhanan saw the entrance to this cave that he wants to go in, and I guess, see the deceased. Rav Kahanah, Hadra lei Akhna, there was a snake or a serpent, like a bowl constrictor, some massive thing that had twirled itself around and stuck its tail in its mouth and blocked the entrance way. Amrulay, so, says Riyokhanan, Akhna Akhna, "Oh serpent, oh serpent, pasah, pumaik, open up your mouth," he opens up his mouth, and his tail come out of his mouth, and the khanis, harave, sathamid, and let the rabbi go visit the student. The loi pasah, the serpent, didn't listen. Okay, Rabiyokhanan continues and says to the serpent, "Yikhanis, havreh sukhavre, okay, let the colleague go in and see his colleague." The loi pasah, the serpent, didn't let him in. Okay, says Riyokhanan, "Yikhanis, tell the dates of Rav, let the student go to the rabbi." Amazingly enough, pasah, the serpent then opened up, released the entrance way, barakmi vuukmi, and Rabiyokhanan davened and brought him up. You can say brought him back to life. You could say that maybe he was in a coma, but either way he brought him back. Amrulay, and Rabiyokhanan says not to Rav Kha'ana, who he realizes is a very unique special, tamid kha'kam. Ihavreh dana did darakhe de marakha. Listen, I'm terribly sorry if I would have known that it was your normal way like that, that look on your face, wasn't mocking me, but that's just the way you normally look. Lo haushu d'atai, I wouldn't have gotten all depressed. Hashtah, now please, Lacey Marbaddan, can you please come with us and come back to the Yeshiva, I guess. Amrulay, says Ruf Kha'ana, back to Rabiyokhanan. Ihmatis lemibhayirachmi de sulei shirivna, if you're able to daven that I will never again be zapped and put to death or put in a coma, because of an incident like this, azilna, I will go, vilou, and if not, lo azilna ain't going, hoyo de callefshatah, callef, because since the hour has passed, the hour has passed. In other words, there's clearly a miracle here that I've been brought back to life, and those happen maybe once in a lifetime. I can't assume that if you put me into some sort of death-like state again, that this will happen, and I'd actually prefer to live. So, tai-rei, he welcomed from his deep sleep, ukmei, and then he gave him back, brought him fully back to life, and shaylei kosfakah de havelei. He asked him all the questions. This is amazing. Rabiyokhan, the god-all-dorn artist, all asked all of the things that he wasn't sure about, tu revkhanu, pashtinunile, and revkhanad, all the answers. Hainud amrabiyokhanan, and this is along the lines of the famous statement that Rabiyokhanan said when he was once talking to all of his students, he says that he actually had an epiphany at a certain point in his life. He had felt that the true masayra of tai-rei and reality was of those who were in Israel, and he actually changed his mind that true clarity in Torah learning, at least at that time, and Torah reality was actually of the Benet Bavel. And the way he says that is de la Hainamri, I had figured it was the all, like speaking to a crowd of Israeli tami de khammam. No, de la Haini, it's there, referring to those in Bavel. The fourth case, we put a daminarana, huahud akhvi, um taksa de reviaba. There was somebody who showed out, pointed out the valuable silk material that Reviaba had to a Gentile. Yossa revbavo, number one, number two, ruchuninabar papi, number three, ruchunabar papi. Those are the three rabbis who were going to deal with this. The yossa of Revi law, al-gabayu, and I have an honorable law. So you have Reviabavel, ruchuninabar papi, ruchunabar papi, rebi asa nafra, and rebi law. Now, sa varlith yuvayu, and they figured that they were going to make this guy jayev to compensate for the silks. Mehad, it's not, from the following tinek source. It goes for about three lines and says, danas aden, if you have a judge who judged a case, and seemingly he judged it incorrectly, zika asa jayev, he made innocent, the one who was really libel, or jive asa zakai, he made libel, and was really innocent, or time asa tar. He said that it was tame, or jive asa tame, masha asa sui. So the judgment stands, however you shall aim, mibaysai, that this judge will be responsible to compensate out of his own pocketbook, which sounds like he's responsible, even for just saying something and actually do anything. So shouldn't we make that hahu guy who just said where Rabbi Abba's silks were to the Gentile tough guys. Amralli rabbalaw, Surba'law, says back to those three, I guess Amr lehu rabbalaw, hahu amarav, naw, rav explain that tinek source differently, vehu, shanas of anasan biyad. That's where he actually in each one of the cases he described, so it was an active thing that was done, not just words. Now Amralli lay, so all four of these rabbis, this rabbavaw, as well as rabbalaw, they said to Rabbi Abba, who's the one who had his silks taken, zil-le-gabir of shiman ben el-yokim, from El-Lazban parta, go if you want to have the case seen to the, we'll bump it up a level, to the experts, to dine, to deen and to guard me. They are the the local experts, the current experts, in judging these cases of causative damages. As-le-gabir, so he went to them. Chai-vei m'est nissen. And he was m'chai'ev, the person to have to pay, from the following mission, our mission. I put right angles in, quote, for one line, imachmas-a-gazlan, chai-va-mid-le-sada-a-ar, and we had already said, "Connector, vu-kimna," we established that as being a case of "de ach-vei ach-le-ye." If you turn back to Amadalif, we had said that that was a case of ach-vei ach-le-ye. That was the, it was actually the Amad base, that's where we started, Kuftez-Zainen, a base, on about six lines from the bottom. Who got rid of this guy? This is the fifth case, but a diamond on who got rid of have a maf-gid-le-kazad-a-kaspi had deposited with him a silver cup. Sliku, Ganvi, Ila-vei, and there were these thieves that came. Shakla Yahavala, who, and this fellow, took the silver cup and gave it to them. Okay, is he responsible or not? Also, look, I'm into Raba, I struggle with Raba's name, so the case came to Raba. Patre and Raba said, "No, this fellow is a patre." He didn't have to like, I don't give up his life, or he doesn't, he doesn't have to compensate the owner of the silver cup with anything. Amalea-bai-e, abai says to Raba, "But isn't this a case of Ha'at-s-lass, when we were in Khabiru? Is this a case of you're saving yourself using somebody else's stuff?" "Ila," so I squiggled under the "Ila-la-mar" Ravashi. Ravashi says we have to analyze this case a little bit differently. I circle Ravashi, Chazinan, let's look into this, colon. "Ila" squiggled under the "I" and one line later, there's another "I" squiggled under that. "I" inish Amid, who, if this person is a man of means, he's a wealthy person, he's probably got lots of other valuable things. Adaita-dide-asu, they were coming for him, and therefore, when he offered somebody else's silver cup that he was watching, he would be shy of to compensate for it. On the other hand, Kama-bai-e-lo, and if not, if that fellow doesn't really have the financial ability to have anything of value, then clearly they were coming for the silver cup, then it was there Adaita-dide-asu-dide-asu, and he would not be responsible for compensating for the silver cup. "Hu-gavra, the sixth case that was this guy dave-mafgid-gabe-arnaka-depid-en-shriyem. He was the fellow that deposited a sack of money which would be used for redeeming captives." I guess the word got out. "Sleeku-gan-vi-il-a-ve." These thieves came to steal from him. "Shakla, what did he do?" "You have a new ally, we gave them the sack filled with cash." And now the case is going to be brought to Kordas-la-kame-de-rava. Does this fellow have to now compensate the communal funds, which are going to be used for redeeming captives? But Rava-patre, he let these guys off, though, doesn't have to pay anything. Amalaya-bai-andal-in-a-bai-a-bai-de-se-to-rava. But isn't this wa-mats-la-sama-mafgid-gabe-ra-hoo? Isn't he using somebody else's funds for himself? And you would normally assume he'd be shy of to compensate. Amalay says, "rava, we'll take a step back." You can't have a greater case of redeeming captives than they might have taken them captive if he didn't give them money, and therefore certainly does not have to compensate. The final case-a-hoo-gave-ra, put a diamond on the hoo-gave-ra-de-actim-bas-a-kamra-lemabra, he, I guess, there was the ferryboat that would go from one side to the other side of the river, and he got there early and brought his donkey-kame-de-sleeku-in-shoo-bimabra before the other people got into the riverboat. And then, I guess, the riverboat started its journey, and it was too heavy. I don't know where too many people, it was also this donkey. Boy, it's buoy, and it seemed like maybe the donkey went a little bit "mishuga" and wanted to, like, drown the whole riverboat. It comes along some other guy, we'll call him Bill. Also, hoo-gave-ra, Bill comes along, malach-le-le-chamra-de-hoo-gave-ra, he basically pushed the donkey of this fellow off his chate-le-na-ra-ve-tava, he pushed him in the water, and he drowned in debt. Okay, now the fellow, the donkey owner, wants to be compensated for his donkey from Bill. Also, the kame-de-ra-bas of the case comes before. Robba, and all in Robba's name, Patre, and Robba says, "No, no compensation necessary. Amr-le-a-bai-ye, and on-a-bai-bai says to Robba." Well, one second, isn't this a case of Hamat-salat-so-m-be-ra-ve-ra-hoo? Wasn't Bill saving himself by causing a loss to somebody else's assets? Amr-le-a says back Robba, "Hi, no, no. This case, like the owner of the donkey, was really the first person responsible for doing something irresponsible. Me-i-kara, he was a road-dev-have, and therefore since he was a road-dev, there's no liability for Bill, who's through the donkey off the boat." That's Robba-let-a-me. Robba, according to reasoning, we have heard him say elsewhere, "Amr-ra-ba, road-dev." If I squiggle in line the word road-dev. When you have one person, or whatever reason, it's chasing after another person. We'll say, Carl is chasing after Bob. Carl's the road-dev. Carl, now Bob probably deserves his eye, but Carl says he's going to kill him when he finds him. A road-dev-have, a road-dev-have, the hard guy. Vishibir-es-ha-kalim, and Carl, on his chase, breaks other people's things, Bain-shell, near-deaf, Bain-shell-kal-a-dum, whether it's things that belong to the one who's being chased, whether it's anyone else's things. Potter, he's actually Potter from financially having to compensate. Why? Shirei-mislai-ben-afshirei. Interestingly enough, because at that time, since he was chasing after someone else to kill them, he himself could have been killed, and since he himself legally could have been killed, any other action that took place, even if it caused loss of the financial means to other people, he's off the hook for. Whereas, Kama, the near-deaf, I swear on the near-deaf, the one who's being chased, and often people who don't break other people's things, but if they're chasing or chasing, then they might. So the near-deaf, Shirei-es-ha-kalim, if he breaks other people's things of the road-dev, the things happen to be owned by the ones chasing him, then he would be Potter. Now, why? Don't you usually have to compensate if you damage someone else's stuff? Well, Shirei-em-a-money-heav-alimigu-fei. No, not in this case, because the reason he broke the road-dev stuff was to try to get the road-dev off his trail, and the road he was trying to kill him. And you don't say that a person's asset should be more valuable in their actual life. Aval-shok-al-adim, anyone else's stuff, that the near-deaf, the one who's being chased, would break during this chase, the near-deaf would be kind of to compensate for. Why? Because of the concept of As-la-hatsal-atim-em-a-kal-veire. It's forbidden for a person to save himself using somebody else's things. Kama, the road-dev, Shirei-a-road-dev, La-hatsal, let's say you have Bob-aging chased by Carl, but then Dave is chasing Carl. Why? Because he's trying to save Bob, the Shirei-e-kalim, and he, Dave, during this chase, breaks somebody else's things, being shal-neer-deaf, Ben-shok-al-adim, whether it's one who's being chased, whether it's anyone else's, he would be potter. Kama, veloy-min-had-din. Now, that's not really like Ikar-had-din, Rashi says, veloy-min-had-din, Shirei-a-mat-salas-mam-am-am-am-am-a-kal-veire, is he-a-ve-you trying to save yourself using somebody else's assets, your hai-kosh-ken-mat-sal-hay-re-mam-am-am-a-kal-veire, all the more-so-have-to-save somebody else using a third-party's assets. El-a, rather, and with this, we're going to conclude Shirei-a-at-salim-a-kain, if you don't see that, in the hai-dum-sham-at-salas-mam-a-kal-veire-mam-a-ra-deaf. We do not want a situation in society where people will not help somebody who's being chased by a potential murderer, and therefore we let people know that if there's a situation where Bob is being chased by Karl and Karl is going to kill him, you can, even if in the process you damage other people's things, try to stop Karl. Adkhan.