Gemara Markings Daf Yomi
Bava Metzia 9b, 10a
Tassam veis on the third line, boi, rebal lazar, I circled rebal lazar, and about four lines later, also in the middle line, is rebal, I circled rebal. So ask rebal lazar following question, haimul kha veire, person says to his friend, quote, "Meshoik behe mazu liknoy s keilim shaalaha," end quote, mahu, "Meshoik behe mazu," so says his buddy, baab, hey, baab, I want you to do a meshiqah, pull this here animal. Why? Not that you're going to acquire the animal, rather liknoy s keilim shaalaha to acquire the keilim. There's a frying pan on it, mahu, now there's not going to acquire the behem, but you're going to acquire the frying pan. What do we say? Now the gomorrah, for almost a moment, clarifies, how can this possibly be the question? Ignose, that was the lesson that was used. To acquire, that's the wrong lesson to use in this scenario, kama miamar lei kani, did he say the more correct proper lesson, which would be you acquire. L.S. Why is squiggle on it on the Ella, and we basically reread what our lesson question is. Guy says to baab, hey, baab, meshoik behe mazu do a meshiqah, this animal, now you're not going to acquire the animal, but the kani, and the end line, the word vikkani, keilim shalal, and by doing the meshiqah and the animal, you'll acquire the frying pan that is on it, mahu, what do we say, kolun, mimahani meshiqah de behem alaknuyek keilim, do we say now, if you wanted to acquire the animal, you certainly could acquire the animal using the meshiqah, and I think the understanding here is that if you wanted to acquire both the animal and the frying pan, then it would definitely work, but here, you're trying to acquire just the frying pan, not the animal, by doing the meshiqah and the animal. Mahane, do we say, it's beneficial or effective, a meshiqah de behem alaknuyek nuye to acquire the keilim, olo, or not, that's the question, question mark, amarava, we have circled rava, so says rava, im amar lay, if the makna had said, not to the coin of the one who's trying to give this over to the other guy had said, and I have to line these four words, "Kani behemah of a kani keilim," if you had said, hey, you know what, acquire the animal and acquire the keilim, we had assumed that that was going to be totally fine, who says even that would work? Now, we could definitely acquire the animal through the meshiqah and the animal, but who says the keilim go along with it, mikani keilim, question mark, exclamation point, comma, the problem with that is, how can we mikna, kon of the klee, the animal that the klee is on is a hatsum ha'lecha, see, it's sort of like a hatsar, but it's a walking hatsar, so to speak, the hatsum ha'lecha is lekana, and a hatsar to acquire something, but it's not a hatsar, it's a hatsar, it's a hatsar with legs, so to speak, it doesn't acquire because it's moving, the definition of a hatsar is it's stationary, it's in one place. Once we have a hatsar, it's walking by definition, it's not really a hatsar, the klee, tell me if you're going to try to say, well, kisha amda, okay, the cow is not currently walking, the cow is standing there, that's also not going to be good enough, because veha, we have established elsewhere, kushilama ha'lecha, kon of the kanna, kama connector, any thing that if it was walking, it would not be able to acquire something on top of it, then even if it's not walking right now, but it's omid or yo-shave, it's just standing there, they're also lekana, meaning it can't be not only if it's walking, is it no good, even if it's standing since it could walk, the hilhasa and the conclusion of what the issue is over here is that the animal actually can't be walking, because bhikfusa is currently tied in such a way that it could not walk into a human life issue. I'm gonna lay you up up on the picture of Shula Rava, another Rava's name, so they say to Rava who had given this answer, well, if you're telling me that something that is moving can't acquire al-miyata, hai ama ha'lecha means if you have a person who is going in a boat, vhikfusa dagan vinavla sai chasfina, and I don't know a lot of fish jumping out of the water and landing in the boat, now the boat is currently sort of like moving along in the water, so then that which the fish jumped into is not stationary but it's moving, hai canami, dhikfusa dasfusa dasfusa dasfusa dasfusa dasfusa dasfusa dasfusa dasfusa dasfusa dasfusa dasfusa dasfusa dasfusa dasfusa dasfusa dasfusa dasfusa dasfusa dasfusa dasfusa dasfusa dasfusa dasfusa dasfusa dasfusa dasfusa dasfusa and the person, the boat owner, will not acquire the fish, really? Amalay, so says, this was two people who said this to Rava, they should be Amalahoo, but Rava's response to them, no, svina actually may not like that, the svina is not moving, the svina doesn't have legs, the svina doesn't have wheels, the svina is just floating there, so to speak, and what is it that's causing it to move along, it's the maya hudhika mamtulah, it's the water that's causing it to move around. So the svina itself actually is not independently being moved from one place to another, it's the water that's moving it along. Kamah, Amalay, Ravi, and Ravaashi, el amiata, well, if that's the case, haisama halecha sperisho sarabim, imagine if you have a person who's walking through the sarabim, a female person who is married, visarak, laguette, and her husband throws a divorce document, lese haika, or lese khalasa, either into her bosom or chaster, into her basket that you might be carrying, hakha nami de loin megarsha, we're going to say it's also not going to work, because then she's moving, it's going to be invalid to acquire. Amalay, so svakravashi, khalasa, once again, the fig that the ivor has been thrown into, like let's say her basket, menachnika, that is stationary, might be, I guess, maybe even on her head, vihi de kamisangyemitutanas, she, who is walking underneath it, says the mishna hai, raikha laguabibhehaima, vera asha mitzia, you have a person, al, he's riding on an animal, he sees a lost item, vamra lecha verin, he says to his friend Bob, tinnali, those two words in quotation marks, give it to me, kamah, not law, Bob lifts it up, he's got it, the amar, and says, through words and quotes, anizakhisibah, I merited it, svakhabah, he's actually merited, in other words, it becomes Bob's kamah imi shanustana lei amar, if after Bob gave it to Al, he said, quote, four words, anizakhisibah, sqilah, oh, I actually acquired it first, well, what'd you do, you just handed it over to the guy in the animal, the amar, cloom, and therefore, Bob's statement is totally ineffective, period, svanasim, we have a mishna over in misechas, pea, pea is the midst of leaving the corners of the field for the poor people, so says this mishna, it's about a two and a half line quote, starts here, it's going to be machlogas, rebi, el-iez, or in the khachamu, mishlaik, it is a pea, if you have a person who is gathering together pea, ve-amar, and he makes a declaration, he's taken some of the pea, and he says, harazula plani oni, that's what he says, behold, this is for Jim the poor guy, does that work or not, and this is not taking it from himself, he's taking it for Jim the oni that he knows, well, rebi, el-iez, rebi, el-iez, rebi, as we box-daimers, akhallai, ve-hachamu, we box-daimim, yitna na laniya nimsereishna, rebi, el-iez, apparently says that this is an effective way of acquiring it for Jim, and it's now Jim's, whereas the khachamu say, no, you give it to the first oni that you find because Jim did not acquire it by having this fellow declare that it was going to be taking it for Jim, that's the end of the mishna over there in pea, amar, ul-aiz, sirkl, ul-a's name, and seven lines later, almost directly underneath it, sirkl, sirkl, sirkl, sirkl, sirkl, so ul-a says the following, amar, ul-a, amar, im shub, and levi, the mah-lai-kez, I double underline the word, excuse me, I squeal underline the word mah-lai-kez, the mah-lai-kez that we just had between rebi, el-iez, and the khachamu, is may asher la oni, when the person who is gathering the pea is actually a wealthy man, who he himself actually would not be shayak to collecting pea in his current wealthy state, he's one collecting it for his friend, jimdi, oni, de rebi, el-iez, well let's go over the two sheets now, we had all the rebelazers of our mego, I double underline the word, mego, that we say the mego, what's the mego, mego since diiboy mafgrinirse, any person, even a rich person, who wanted to, if they declared all of their assets ownerless, have oni, he would presto become instant oni, the khazulin would be fitting for him, even if he doesn't do that, hash-danami, so to now khazul is actually fitting for him since theoretically at the stamp of a finger, or more precisely the declaration that he's giving everything to the onus away, he could be fitting for it, oomigu when I double underline this mego, and then we say a second mego based on that, like any oni, once a person is an oni, mego, di zakhilinashi, zakhilin amalah have, since he can acquire for himself, he can certainly acquire it for his friend, so rebi, el-iez, asher says, it works because we apply this double mego, to rabban and we know in the rabbanan savri, they also subscribe to the principle of mego, but one mego, not a double mego, have mego, I'm reading and say the rabbanan, but train mego, to say two of them, to get to the conclusion of mego, aval, apparently, according to Ula, this makhul kus rebuliz on the khacham of balm, the oni la oni, if it was Dave the oni, collecting it for Jim the oni, divre hakil, I squiggle on the divre hakil, to correspond to the squiggle on the line makhulikus, five lines ago, divre hakil, everyone, rebi, el-iez, rebi, el-iez rakhalin, that all agree, zakhiloi, that Dave the oni can take some payah and declare that it's going to be for Jim the oni, di mego, since, da zakhilinashi, you can acquire for himself, zakhilin, amalah kavri, you can acquire it also for his colleague, kama, amalah rivnakhman, we get started, rivnakhman, rivnakhman says to Ula, well, why do you say it that way? Now, this point that rivnakhman makes to Ula goes to the third line on your amalah, if I put a long point marking in the margin, here's rivnakhman says to say back to Ula, the lame amar, well, why didn't you say that even, why didn't you explain it that even in the case of main ani lani, where it's one ani, call him Dave collecting for another ani, we call him Jim, is the makhulikus between our bealers and the kha kamim, da ha, and why would we say that? Because we actually have a precedent for that, the case of mitzia, which is actually our mission in the middle of the beige, hakilani mitzla, when it comes to a lost item that doesn't have a similar intent like that, it's basically whoever finds it, it's theirs, well, everyone is concerned on the when it comes to it, because nobody has it, vitz naan, and we have a mishna that says as follows, this might look vaguely familiar, this is basically our mishna, and we quote the past majority of the mishna starts, here goes for about two and a half lines, hai raikha bakabe behaimi, you have al, who is riding on an animal for us, mitzi, and he says, oh, look over there, I see you, you lost item, the amar lecha, there, and he says to bob tinnuli, give it to me, kama, nutla, so bob takes it, van amar, and says, anizaki sibah, I got it, and now the hava minah here is that when he originally picks it up, he might not have necessarily picked it up for himself, but at some point he decides, you know what I like to say, I'm going to keep it, zakhabah, it's bobs, that's the end of the quote of the mishna, I close the right angles, now, let's analyze that mission light of our issue, Iamraspishima, if you want to say that may ani la ani, even if it's one ani picking up for another ani, that was in the context of payah, that that would be a makhlokis, that's what that would work about, then mass needs and money, who would be the author of our mishna, well, that would be the rabbanan, that's a straight sheet, it's rabbanan, la Iamraspa, asher of ani makhlokis, ava me ani le ani, divakal zakhaloi, which is essentially the way Ula wanted to understand that makhlokis, ha mani, well, who, then would be the author of that opinion, la rabbanan, but la rabbiala, as we have notes in a companion with which to support the mishna, amalayh, so says back, Ula to Ravnachman, mass nissin, you know what the mishna's case is, da amar tikilah, it's actually not like our havamina that when Mr. B picked it up, he picked it up, and then at some point later, he says, well, actually, you know, I want to keep it, no, when he picks it up, he says, from the moment I picked it up, I am intended to keep it for myself, now, it didn't say that, but actually, we're going to say ha konamistabra, that has to be a case of tikilah, why, diktani saifa, the saifa of the mishna that we, in the middle of the previous sambud, let's read it, you're right angles for just over a line, we had said there, im nishna nousna lai, amar, if after he already gave it to him, so he gave it to the fellow who was on the animal and then says, I don't know, like, a minute later, oh, hey, actually, a nizakisibat skila, those four words of quotation marks, and I dot underlined the word skila, says al tabab, now bobs already got the item, and he says, well, actually, when I picked it up, I had the intention to bring it up for myself, well, loyama clume, that's totally an invalid claim that it doesn't give it anything, because it's like, why'd you give it to the guy in the horse then? Now, what does he mean when he says a nizakisibat skila, tikilah, that one word in right angles, bersafe alama lee, like, why do you have to say the word skila, question mark, kama, pshita, like, that's totally obvious, that's his claim, afakafde loyama tikilah, you didn't say tikilah, he said, oh, it's mine, tikilah, kama, that's what he means, that's how do you understand it anyway, other than him saying that he had actually originally intended it for himself, ella love, you know what we have to say, ha kama shmalan, that even though the tikilah word was said in the safe, it's so obvious, it's got to be that the tikilah term is to be understood more in the context of the ratios claim, the ratio to amar tikilah, that's the way that ula will respond, that even the ratio is a case of tikilah, vidak, well what would ravanachman say to that question mark, well, he would tell you tana saifa legeluye arasya, that the saifa taught the situation as being where he used the term tikilah in what he said, saifa da amar tikilah, kama, rasya, da le amar tikilah, that rasya is, no, he didn't say tikilah, and the maklokas from the plus, the kama, is even me aani la aani, kama, ravanachman, who I underlined in rifrista, dami travai, the two of them say, as a general rule, amagrima tikilah vairai, if I'm lifting a lost item up for some other person, lokanah vairai, the other person has not acquired it, now, kama, my time, why is that? because it's not just me and him in the picture, when you have a lost item, by definition it's nobody's which means anybody can come along and take it, so me coming and lifting it up for someone else, I'm a tai-face, le ba'alhayv, lokamshikaflakhayram is causing a lost to others, because then others will not be able to take it, and we know as a general rule how tai-face abouthayv, somebody who sees is for someone else who is, oh, that item, ba'alqamshikaflakhayram in a scenario where, by doing that, you're actually causing a loss of potential to others, lokanah, it would not acquire, which is very interesting, bottom line, just me picking it up, now, if I want to pick it up, I don't want to pick it up for myself, for sure that works, but when I'm doing that, I can pick it up, but I'm having in mind to give it to somebody else, that would be wonderful enough, in fact that every other person has just as much right to it, and I would be causing a loss and potential to that, kama, ais fae rava, le rev nachman. so, rava rings the holensonic source, as a question on rev nachman, I box it off, it goes for almost four lines, mitzi es playa lazmai, let's say you have a worker, oh, look at this, there's a diamond on the ground, he keeps it, now, imagine if I remember him, when is that that the worker gets to keep the thing that he found, that's bisman shama lai, that's in a case where it was told to the worker by the boss to do a specific job, either "nachashimihayyem" like, okay, I'm hiring you to pull out the weeds from me today, or "adordi mihayyem", I need you to dig like some trenches from me today, and then as the worker is doing it, he sees a little bit of the diamond there, he can pick it up and he keeps it, the worker keeps it, afal, amar lai, if, however, the boss said to the worker "asaimi malachayyem", in other words, just like a general, everything you're doing today is work for me, then if he finds the worker a diamond siyosai shabala vayasu, it belongs to the boss, and therefore we see that a person can be mizaka miziya in a place where someone else, now, how could it possibly be the bosses if they would cause loss to other people, yet we see that it'll work, that's the question under nachalin, amar lai, so says nachalin back in defense of his opinion, shiny poyo that, no, no, don't bring me a case with a worker, because a worker is looked at how lakkali is merely an extension of the hand of the boss himself, kiyat malabayasu, really ask nachalin mat rahav, if you telling me that the worker, the poel, is just an extension of the balabayas, meaning, like, very connected to the boss, well then, how could rahav have said, poyo lah lakk so poyo, if you look at the siyyem, that the same worker who's looked at it as literally, halakkali, an extension of the boss can turn to the boss and say, you know what, I quit, he's able to back out even the middle of the day, and it therefore can't be, apparently, that a poel is really like the yachal the balabayas, amar lai, so he says back, well no, true, he has the right to back out, but as long as he hasn't backed out, he is the extended hand of the boss, kolkama de loyadar bei, true he has that right, but as long as he doesn't back out, kiyat malabayasu, he's considered like just an extension of the balabas, kama kei hudar bei, that was she has the right to back out, shouldn't decide to back out, just not to back out, if he doesn't back out, he's an extension of his boss, but if he does back out, there's a totally different reasoning to how he could do that, taima karina who is basically based on some outside issue, what is that to receive, like the verse in Leviticus says, qilimine isra'la vadim, ava daihein, for unto me, sayeth the Lord, are the children of Israel slaves, they are my slaves, what's Hashem saying, so to speak, in that process, balai avadim, la avadim, now if everyone is Hashem slaves, so they're not really slaves to other people's slaves, which gives them the right to back out, even in the middle of a day, amar l'chibarab, amar abi yachonand, amar bei ala sialikha bei rei kannakha bei rei, oh, look at that, that if I lift up something for Bob, Bob actually has acquired it, beim taimar, and if you're going to say, well what about Mishnah Seinu, or Mishnah didn't seem to indicate like that, well, the reason was because taima are tinnah li, that's what it was actually said in the mission, if you look back at the mission of the guy on the horse, that said tinnah li, give it to me, the implication of which is not that you're picking it up will acquire it, but rather when you give it to me afterwards it'll acquire it for l'chibar, and he didn't say which would be a much more effective term, zakhali, can you merit that for me, period. 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