Gemara Markings Daf Yomi
Bava Metzia 9a
Tassamud alif, we'll pick up 16 lines down, there was a triangle tashmah, that was our third one, and then about 10 lines before the end of the Amud, last term in the line is tashmah, that's triangle, that's the number 4. And then the issue we were discussing is back on Tassamud Bayes, Ravi Houda had basically concluded that Raghov, the Houda, like Kani, and again, the way I understand this is Raghov normally is riding, so you assume persons on the back of the animal, and the animal is walking along. I don't think that's what Raghov is here, I think the person is almost like a statue, he's just plopped himself down on the back of the animal, not that the animal is moving, that type of action, is that enough to acquire it? Well, Ravi Houda had said no, so we had a few Tanaic sources that we had brought, about our Mishnah, and a Bryson here is two more, so tashmah, triangle is tashmah, we have the Tanaic source goes for a metal line and a half, and it says like this, Echad Raghov ha'mor, the Echad tafus bemoiseira, so one person is up on the back of the donkey, and the other one is grasped onto the moiseira. Now, apparently again here the animal is not moving, Zekon ha'mor, so of these two people, the one who's on the back, he acquires the donkey, but Zekon ha'mor seira, and the other one acquires the moiseira, we'll call it maybe the whole head gear with the with the reins. Well, what do we see from this, that's the end of the take source, Shmami Na, I died on the line these two words, Raghov Kani, it sounds like Raghov is able to acquire, which would be a question on Ravi Houda. So the Gomorrah, it takes about four stages to get there, but rejects this as being a question of Ravi Houda, and essentially re-understands the last few words of the Bryce, which is said, Hachanami, that the fellow who is the Raghov isn't just like a, you know, standing there like a statue, not doing anything, rather be manhig baragla, he's given a kick using his foot to the side of the animal, and that is the case. Well, I'll ask Zekon, more than Ihachi, Nikni Naami Raghov and moiseira, if he's given a kick, and that's like a great way to acquire the animal, why don't we say he acquires everything, that's secondary to the animal, like the moiseira. Well, we have to second attempt to reread the above Brycea, aima, what it should say is like this, Zekon ha'mor the katsu moiseira, that the guy who's on the back of the donkey acquires the entire donkey, as well as 50% of the moiseira, and Zek, the other one who's grasped onto the moiseira, kana katsu moiseira, you can see other half. Okay, that's what the conclusion of the above the next door should be. Well, Bishlama, okay, that's fine as far as the Raghov, the one who's riding on the back of the animal, Kani, that he will acquire half of the moiseira, why? Because the other half of the moiseira, the kamagbal is being lifted up or held onto by a ben das. In other words, he acquires this half, because the other half is also held onto a ben das. Kama, Ella, the tough, who's the guy who is just holding on to the moiseira, but my Kani, what is he supposed to acquire, how is he supposed to acquire, because the other half is basically an animal that's standing like a statue. So, we have a third attempt to reread the conclusion line in the above Bryce, a mo, say like this, you have a guy in the back of the donkey, and you have a person holding onto the moiseira. Well, Zek kana kamor, the guy in the back of the donkey, acquires the entire donkey, the kule moiseira, and the entire moiseira, and the fellow who's grasped onto. Part of that moiseira is a kani, mucha das bea doi. Basically, whatever literally is physically in his hand, he acquires that. The gourd says one second, let's take a step back over here, hi, my. This, what is this? Let's see, Rashi. Rashi is about 12 lines up in the Rashi's, dear mascot, hi, my. Hi, my, tikka, amris, that what you said. Hagba's toe face, bemo, sayra, lo hai hai hai bah, that his holding onto the moiseira is not considered a hai bah, lit, d, day, for him. Vahav ya hai hai bah, yet it is a valid hai bah, not waiting for the guys on the back of the animal, and let's go then back into the gomorrah in Tim Si Leimar. Even if you want to say hai mat bi ami su le kavere, kana kavere, let's say there's me and bah, and I lift up a lost item for bah, kana kavere, bah, acquires it. Well, yeah, that works on a melee. When is that heh hai tikka magba lea, dai tikka hai free, I'm lifting it up, even though I'm lifting it up, I'm lifting it up for bah. Hi, however, this case, dai tikka magba lea, the fellow who's standing on the ground holding onto the moiseira, he's holding onto that for himself. Now, if we just said, ew, he himself, like Hani can't acquire, lach, Rini Makni, we're going to look at his holding onto it as though he can acquire for others, exclamation point, period. I put number four in the margin here, because the fourth approach is brought to us by Ravashi, Amravashi. This is the way to understand the conclusion of the Bryce we started this year with, zek kana hai moor ubeis page, visek kana masha tovus bi hai dai. That, apparently, even between the both of them, they're not going to acquire most of the headpiece reigns thing, rather, the one who's on the back of the hai moor gets the hai moor, and the little bit, which is the most attached to the animal, I think this is maybe the bit or the part that's put in the mouth of the animal. Visen, the other one, the other guy standing on the ground, was holding onto it, kana masha tovus bi hai dai, just literally the part that's in his hand, faha shar, what about the rest? Lokana, lo zedveloza, neither one have acquired it, which means if one of them wants to make a move and acquire the rest of it, they could, if some third party wants to come in and rest of it, he could, kama. Repioveloai underlying is going to make a suggestion, and the kamoor is going to turn around and say, yeah, it's not really a possibility. So, repiovelo amar, lo elam, really, don't change anything in the wording of the price we started to share with, lo elam, kiddikha, tani, hoyo viohelonotkoi, hula haviya, it's like, why is the guy who's got the moseira, acquire the moseira, the guy is holding onto it, says repavo, it's simple, because he could give it a tug, and he would pull it to himself, and since theoretically, if you could pull it to yourself with the great ease, it's almost as though you already have it. The kamoora, however, says faha'd repavo, barusa he. Barusa, with a ratio similar to the berissa, which means like it's an outside, it's an outside opinion, or the different gears that's in the inside, the merch of the kamoora, is badusa, which almost like it's a joke, it's basically, it's not correct, it was wrong, it's an outside view, why? di ivo taimahaku, because if you're not going to say that it's basically an unacceptable opinion, then how about this case, tala shihimunachas, let's say you have a garment, and it is resting, kratzakabe karka, part of it's on the ground, the kratzakabe ombud, and the other half is on a high up, let's say a pillar, uba echa comes along some character, the higg bia kratzakabe kark, and he lifts the half, which is on the ground, now he hasn't yet tugged the other part towards himself, but theoretically he could, uba acha, and then some other fellow comes along, mister number two, and higg bia kratzakabe ombud, he lifts up the part that's on top of the pillar, are you going to try to say, haki nami, that kama kani, the first guy who lifted up first from the ground, since he radically could have posted himself, he's going to acquire the whole thing, ubasra, and the second guy who lifted up from on top of the pillar, because it still wasn't out of the pillar, low kani, hoel ve yachol, and not take leviets like, since like theoretically, the guy who picks up off of the ground, could have given it a tug and pulled it to himself, and therefore it's all going to be his, and we don't say that, ela ha'dra bevoh, baru sahi, it's an outside opinion, it's an outside approach, it's a nice try, essentially it's inaccurate, okay, period, tashmah. We have the fourth and last tashmah, it's an exhaust, this one goes a line and a word which again is going to, since it's a, uh, pointing up triangle, a question on rafihudu who had said that, uh, rakhov alone is not a good means to acquire a animal, so it says it's an exhaust, rebi, aliyazir, aimeir, this is, uh, that rakhov, there's different places, and different things are acceptable in different places. In shul, it's, uh, proper to be dressed a certain way by the swimming pool to be to another way. So too, uh, the social norms of whether it's proper to be riding the animal, meaning like, up on the back of the animal, or leading the animal, it depends, rebi, aliyazir says, if you have something that's trying to acquire in the field, like out, uh, not in the city, uh, rakhov visada is a good means to acquire, kama umanheg and leading an animal, beir is the way to do it in the city, uh, either of those that are used in those places, kana, what do we see, that rakhov is kana at least in the saudah, that would be a question of rafihuda, well, as is more as answered already two times previously, here it goes again, kana me, no, over here, when we say rakhov, and I'm kind of getting the feeling that many of the rakhovs were just to understand it this way, means not only that he's plopped up on the back of the animal, but mane, baraglev is given a, a kick with the, uh, side of his footers, like, into the animal. Well, if that's the casey hahi, high new, mane, same question we asked, uh, previously, the whole thing isn't that mane, if he's given a kick to the animal, well, true, tragov ne mane, and there's two types of mane, well, lastly, the more yahahi, then rakhov beir, my tama like kani, if the rakhov means not only the person sitting up on the back of the animal, but also giving a kick to the animal, why in the city would that not be a good way to acquire the animal? Amraf kahana, siraf kahana, explains, la fishe aindar ka inshupani al-dum, leerkave beir, it's not the normal way of people in a regular sort of like, uh, I don't know, uh, city, uh, situation, or maybe we could call it like a suburbian situation for people to, uh, ride their animals, it was considered, it just wasn't, uh, wasn't done in general. kama, amraf kahana, el-a mehata, well, one second, if you're telling me, then, that if something's not done, it can't be a valid means of acquisition, really, how about this, he'd be a arniki bishav, this was a pouch of money, a purse of money, on Saturday morning, and somebody lifted it up, now, is it the way of Jews to lift up a purse of money on Saturday morning? no, shain dorkan, it's not the normal way of mehata, la habiyat, to lift up an arniki, a purse of money on shabbos, ha-ha-nami de la kanya, are we going to say that if a guy did lift it up, that he wasn't cognated? question mark kama, like, of course not, el-a my dawah, that what he did, like, he shouldn't have done it because it was awesome, but he did it, avat, is done, vakanin acquires it, well, then ha-ha-nami, so it's over here, my dawah, avat, vakanin, whatever the person did, he didn't, and you should acquire it, you know, that's whether it's like, the way people do it, the way people don't do it, but he acquired it, el-a, rather we have to refine our understanding of what the scenario was in ribolasar's brice, ribbializar's brice, about eight lines ago, it's a case of a business transaction, bemekah, umemkar, askinan, it's where there's a sale, there's the buyer, there's the seller, da amrle, it's where the seller, the condition of the sale was, quote, kani kadero, shabneh, adamkranin, well, you can acquire it if you use a means of acquisition, which is normal for people at that time at that place, okay, and that's the case, now, if it's, let's say, a full fledge, sort of like a thoroughfare, rishu-sarabim area, the irishu-sarabim who, then yes, kani, because it's normal for people to ride their animals through the rishu-sarabim, and not to lead the animals through the rishu-sarabim, vihi adam kashavu, if the person is a prominent member of society, then also kani, because it's normal to be riding on the back of an animal, even in an area that other people wouldn't vihi, shahi, if it's a woman, then also kanya, it would be a good Kenyan, which again, it's the normal way for that to happen, vihi enish zealohu, if he's a low-life, a sleaze, who doesn't really care what people think about him, then also kani, but the bottom line is, all those characters would not fit into the standard regular old man, and somebody like that, rishu calls him an udham, banone, he's not very wealthy, he's not, he's not a low-life, and where the normal way for him is to lead the animal, if it's walking through that area, then if he were to hop up on the back of the animal, it would not work, only if he led the animal with the invalid means of acquisition. Adkang.