Gemara Markings Daf Yomi
Bava Metzia 19
"Yud Tesla Madalif" is one about the seventh line. There is, last one line is "Matsa". There's a goof, I put a parallelogram on the goofa that's our goofa marking, it's quoting something we had seen, on the previous Amud. The sheer Yud Tesla Madalif base is basically four different scenarios, a little bit of other things also. I put a big roman numeral one in the margin here by the seventh line on your sesame adalif. About thirty lines later, first word on the line is "Bisman", I put a roman numeral two in the margin there. Not on the last line, but the second to last line, the one that starts with the word "Misa". I put a roman numeral three, and then when you flip the page, you're talking with base, five lines from the bottom. First word on the line is "Ubaastra", I put a roman numeral four. And these are basically going to be the cases that we had in the Mishnah. If we go back and look at the Mishnah on your sesame adalif, the Mishnah said, "If somebody is walking along and finds a divorce document, an emancipation document, a last-wollen testament of someone in his deathbed, a gift document, a receipt, basically don't return it to either party because you don't know." Each one of these cases is going to be a playoff one of those. So "Gufa", it starts with a brace that goes for about two and a half lines and starts here. "Matsa get Isha Bishuk", so this is the similar case to the first one in the Mishnah. If you walk along, you find a divorce document, oh, look at this. So "Bismansha, Balmoy dei" if that husband agrees, the husband says, "Oh, yeah, that's a divorce document I gave it to my wife." Then "Yaksul Isha", return it to the wife. "Aina Balmoy dei" if the husband who's mentioned in the document does not agree, whether that means he says it's a forgery or he didn't give it or whatever, he doesn't agree basically that it was given to her. Then "Loyaksha", do not return it. "Lola's devilo la zet", either party. That's the end of the tenate source. Let's focus on one part, the kabara, three word quote from the tenate source we just read, "Bismansha, Balmoy dei", when the husband agrees, "Oh, yeah, I gave it to my wife." "Bia", however, and then two words and right angles, "Yaksul Isha, give it to her." Now one second, how can we give this, hand over this get to the woman, shouldn't we be concerned for the following? "Vilechushema kasav li tienbenissan", maybe the husband wrote it out and dated it April. "Vilei nasamaatei shreipaten" actually handed over to her until September. "Vazalbal", now what might be the concern here, maybe the husband went, "Zavan Piri". He sold the peros of her nixe melogues, those are asses that she brings into the marriage as long as they're married. The husband is entitled to the peros, of course once they're fully divorced, it goes back to her. So the husband sold the peros from nixe melogues from April until September. "Oumafka legita de casminissan", now she will whip out her get and her get will be dated April and she'll say, "Well, hold on one second, Mr. LaCouach, or Mr. LaCouach, how could it be that you bought the peros that say in May or June, here's my get and it says April and that was actually my peros, now give me a refund of it. So La Mitraf and she'll come to seize LaCouach, shalloy cadine, and not halachically permissibly, but they won't know that. So shouldn't we be concerned about that?" Well says the Gamora. There's two approaches as to when a husband has written out in April is effective specifically and as far as when the peros that the husband had goes back to the woman. So Han, he'll all is fine and dandy and okay. According to the Mandamora says, "Kaitlyn Chinasanin of the Garsha, once he the husband has decided to divorce her, which there's no greater decision than that, then actually having to get written up, shoving the ball peroise that the husband actually does not have peros rights, then shop here, it's okay to give her the get dated in April because there's no kashash of like ripping off the kuleis, they really were her peros. La Mandamor, however, according to the other approach, who says that even though the husband had a get written out for his wife, Yashla Baal the husband would still be entitled to peros. Literally, fruits could be to say the rental checks from her apartment buildings that she owns, Adshazan is seen until it actually gives it to her, then Michael Amamor. We have the same question, still remains and just the Gamora. Well, not so much of a difficulty. You know why? Like Yashla Mitrov, when she comes along to collect, let's say the peros from May and June. Um, Rinaan Law, the Lakuchos, will say to her, "Aishiraya, ama smatogito leyade." That's wonderful, lady. You're showing us a get dated in April. Please bring us a proof when exactly you received the get. And therefore, there'll be no problem because if really she received the get much later, then the only push we'll be able to bring us every she received the get much later. Then we'll ask a question. The question takes about seven lines to develop till first word of the line is icy, and it starts here. Well, asks the Gamora, "Amaishina, how is this any different than Sharihehev, a typical like IOU document?" Ditznan. We had this in our mission back on Dafyud Bayes a few minutes ago. It said, "Matsa Sharihehev. If somebody finds an IOU document, Immyesh Benacrais Nakhazim, if it has guarantees written into it, Loyachzir, do not return it." That's the end of the quote of that, Mishnah and the right end of it. Ookimnaan, we established that as being Keshekhayev Moda. That's actually a case of where the one who is responsible for paying based on the document agrees that he still has to pay. Umi Shum, and then like, "Why would you not return it?" Well, Umi Shum, because of the concern of Shama, because of Loyachzir, maybe the IOU document was written out dated in April. The Loylava, but he didn't actually take the money for the loan until Tisha until September. In which case, then that intern period of April to September, Vakatar, Vlakshir, look at them, could end up having people who bought assets, say, in May or June, having things seized away from them improperly. Hossam, Nami, well, why not over there also? Say, Lihadah, give it back to the Malva, the Kiyasi, the Mitra, and therefore, if it comes to collect from Likuhreis, name a lei, well, they could just say to him, just like we saw by the woman who's coming to get the perils, why won't you say over there that they would just simply say, "Aisiraya, Amos, Mata, Sharkar, Vlakshir, that's fantastic." You have this IOU document dated in April, but please bring us proof as to when it actually the loan took place by bringing witnesses to when it was handed over. So again, that's a question, and the basic question is, why the difference between a get Isha versus a Sharkal? So the Gamora answers, here's the reason why there's a difference. Amri, we answer. I underlined these four words, Hachagabe get Isha, and exactly four lines later, it says, Hachagabe Sharkal, that's also underlined. So over here, when we're talking about a divorce document, Asi Likayach Vtavah. So the Likayach who purchased the properties in question, Vtavah, and he will basically seek out from her some sort of proof, a wonderful lady, Asi, the date on the document, when exactly did you receive the document? Amri, and he'll be figuring when he says that, "Hi, Deha Jua Nihala Rabbanan." That get was like found in the marketplace. Why did the rabbis exactly give it back to her? "Hi, Deha Jua Rabbanan Nihala, anyone who learns Musakus gets in knows this because the rabbinical establishment is very concerned that women who should really be free are not chained to their previous lives. Mishum de Leitani, literally, so she won't be anchored the Tasev. And therefore, everyone knows that the rabbis are as long as it actually is valid, making sure that she should be able to be a free woman. Hoshna de Kastu Leitraf, well, with this get, now she's coming to try to collect money from me. Taisil, Vtasil, Vtasil, let her go and bring a proof, Amos Mothak, Italia to win exactly she got that, she received that get. Kama, that's why I get Isha. However, and I underline these four words, Hachagabe Starkov, which is just a regular old IOU, lo Asi Likayach Vtavah, the Likayach will not come along and necessarily make that quest. Why? Ammar, because he figures, I think the Bachads in the Ammar. Nita Ahadruha Nihale Rapanam. From the fact that the rabbinical established gave the start back to the person, the start claims gave it back to the Malva. Pshita, it's pretty clear, Lamayil Khasadruha Nihalei, why would they give it back to the Malva? It's not just an issue of, oh, you know, is she stuck, and now she can get remarried. No, it's just a monetary issue. What do you do with it? Let me try a few. It's basically used to seize assets if the loan is defaulted on Welsh, mami na. We would conclude from here, would say the people. Kamura Ban ma Milsa, the only way the rabban would do that is if they looked into it and they established that everything was done kashr viyashar u mekame di di and before me, like before I, the lokayach, bought the property, it must have been Mata Starliad, that the star actually did go into that person's possession. As the Misha said, shikuri avadim, this is our Roman numeral 2 scenario, Tanra Banan. Just like the previous case, so it's over here, we have a brice, it goes about two and a half lines. Let's say someone's walking along in the marketplace, bonsa, oh, look at this, there's a star shikuri or a shokayam, that's a patient document. Well, Kama Bisman shar avaido, when the master admits, agrees, he says, oh yeah, yeah, I give it to my slave Leroy, yes, sir, Levitt, then give it back to the Evitt, or return it to the Evitt. However, Kama Inra of Maita, if the master doesn't agree, as he doesn't say that he gave it, lo yachtsir, do not return this document, lo la zeb, lo la zeb, not to Leroy or not to the master. That's the end of the snake source. Let's quote one part of the snake source, three words and right angles, bisman shar avaido, where the master says, oh yeah, I gave that to Leroy, mija, yes, so Levitt, so give it back to Leroy. Now one second, am I, why would we be so quick to give it back to Leroy, isn't there possibly Vinaykosha concerned, shamakas of Litein loi be Neesan? Maybe he wrote this out and even had the witnesses sign it in April. The light gnaw son loi, but didn't actually hand it over to Leroy, yachtsir until September, and what might happen here, vazal avda vekanana kasaminisa vad tishrei, and Leroy goes and buys something in June and something in July. The azal harav vizavnidu, now of course when Leroy was a slave who was owned by his master, anything that the slave acquired, the master acquired, and therefore the master will go over here and I really shouldn't be doing this, but he'll go at vizavnidu and sell those things. Had did he actually receive the June or July, no, he didn't receive his emancipation document until September. Uma fak lei le shikro de kasaminisa, and this evidence show up, he'll whip out his emancipation document like six months later, and look at that, it's dated in April, and claim all the property that he, like they have it acquired from in like May and June and July, was actually sold by the master improperly, and it's really his, vakatar fak lei shikro de kasamin, and he'll use that to seize away from people who would purchase from the master improperly, meaning their purchase they didn't know, but he'll seize it away, his seizing away will be improper. Well, hani hai squiulan rana hani hain two lines later, near the end of the line is an ally squiulan rana yela. So hani hai all is well and okay, lamanda amr, according to the basic approach. We have a makh locus when you have a person who owns an evid kanani, is the freeing of the evid kanani, a net positive for the evid or a net negative. So hani hai lamanda amr, according to the approach, it says zachusul evid, it's actually a net positive, it's a literally a merit, but it means like in the big picture, it's more positive levet, shiul smitakas raibalokhairas, that he goes free, uke abaye, and we're going like abaye, dama, who says aidav behasumav, when the witnesses sign on, in this case, the witnesses sign on his apparent summation document, zachan lay, that's actually when he's free, even if he receives it, three, four, five months later, he's freed from the time that they had signed on the document, shopper than all is well and good. L, I squiulan rana yela, lamanda amr, according however, to the other opinion that says, it's a net negative for a person who is a evid, kennani, to be freed by his master, if he's master's a koan, he's got free traumas long as he's the evid, and even if his master is a astroal, he's able to be a, let's just say, a sexually free man, he doesn't have all his restriction that Jewish people have, because he could have shifra kennani s is right and left, L, lamanda amr, that it's a hove who, now when he's freed and becomes a Jew, that that's not available to him anymore. So, according to the mandamr, says, that's sachayifu, it's actually a net negative for an evid. Shiyot s been dakas yadrabbal echairus to go free, maiikal lamamar. What are we going to say? Like, how is it that we give the star back to the evid? Answers the komara, it's not much of a problem, just like we had said in the previous case. Dehi, also the mitra, if the evid comes to use this Emancipation document, which is dated in April, even though he only receives me in September, amrina lei, the lakuhgeis, who the evid is trying to seize things away from, will say, just like by the case of the gedisha, "Okay, fine, yeah, you can seize this away from us, but I see riah, Emancipation, shifra lei yadr." "Please bring us a proof, like witnesses, who will testify as to when you actually receive the documents." Wonderful, that's dated in April, but that's not the important time we need to know when you received it. The misha continued and said "daitiki" and "matana" "tanra" "banana" with a little brisah, defining those two terms. "Azohi daitiki," what is a daitiki? And it's actually a no tree, could have say, it's a roshay tevos, but it's sort of like a few letters from this phrase, "dah t'hei lameicam u lei yeis shimeis nukhasa l'appaini." "Dah t'hei double an' on the dalid," "double an' on the tuft," and the next word, double an' on the cuff, and the next word, double an' on the yud, and the next word is basically "dah t'hei," this should be, like this basically a will written out by a person who's on his deathbed, "lamakam u lei yeis t'bei valid," and to exist that the person writes it. If he dies, his assets should all go to, let's say, "bab," okay, that's what a daitiki is. It's a shivmei ra'az, last word and testament, "matana," what's a "matana," well, "matana" is called shikosu ba'i. It has to have this lushan in it, "mei hai yei mula haa karmisa," that the giver is giving it from today, let's say it's a piece of land, and there's orange trees on it, so the land is from today, the land is sort of given over to that person, and the giver can no longer like sell that land, it's not just a sell, but at the same time, the peros are not consumed by the receiver as long as the nosun is still alive, and therefore is given "mei mula haa karmisa." Let's say it's a egg source, "alma," what do we see from there, "Ixiva," if apparently it was written, that lushan of quote, "mei hai yei mula haa karmisa," from today and after death, that's where it's a kona matana, vilo, but if not lokani, like we were just asking, the brice was asking to describe what's a matana matana, what's that, any gift? Why does it have a, with a karmisa, just a gift? So Abai explains. I'm going to Abai hai kammar, this is the way to understand the brice from two lines ago, and he does a re-reading, and it goes like this, "Aesawhi," excuse me, "Aesawhi matana," "Bari," she kammar, "nashlemeirah," that's what the question was, we're not asking about like a general matana, we want to know what is a matana that a healthy person can give that would be similar to a person in their death, "bed," connected to lokani a la karmisa, that the person who was meant to acquire it doesn't acquire it until after the death of, or right before, at the moment of death of the one who dies, oh, that then is what the, we're talking about when we answer koshikasa, but it's written into it, mahayoyim ula karmisa, and the right angle, semicolon, now, we have a question on the mission, the mission had said, "Well, Shani Yoyimbar, because I'll tell you, okay, well, taima de la amartinu." The reason, then, the mission has said, "Don't give it," is because I'll tell you that maybe the person wrote it out and never gave it, well, let's say he does say taimu, ha'martinu, now, that's a duke for the mission, but it's also exactly what the Bryce that we started to share with, and the Bryce that we had about 15 lines ago indicate that when the other party says give it, you go ahead and give it, okay, that's fine, but what's the problem with that? Nothing except we have a Bryce that seems to indicate otherwise, ooh, renminu, the Bryce that goes for almost a line starts here, if somebody found mozzah, dai tikiyis, apotikiyis, or mataana is a document of last will and testament, a document of giving something to somebody after they give her passes away, a gift document, alphabeshishnayim, even if they both agree that it should go back to the one who's the receiver, meaning it's a case of tenu, loyoxer, lolazaa, lolazaa, don't give it back, now, the mission seemed to indicate at least a deal from the mission was that you would just give it back, so what's correct? Well, I'm Rababramamal, Lykasha, there is no difficulty here, they're both correct, it depends on the case, habibari, habeshkrivmirah, it depends if the giver is a person who's healthy when he gives it, or is on his deathbed, colon, mustnison, I circled the term mustnison, and then we're going to, from about the next ten lines or so, explain what the mission was, what that case was, and then, let's say about ten lines later, the last word on the line is shishnayim, in the middle line it says, bibreisa, nice circle, bibreisa, so in the missiona, dikatani, when it said, no, it didn't actually say this was the duke we made, but in general, when you have a mission of the duke of a mission, I was like the mission itself, the duke was ha, amart sinu, noisin, that, well, look, the other party said, give it, then go ahead and give it, that is bishkrivmirah, screw on our mishkrivmirah, debar mihandir, remember, one of the things about somebody who gives something on their deathbed is if they miraculously recover, all those gifts are nullified, it basically goes right back, that's the case, aishkrivmirah, debar mihandir, who you can take his things back, down reen on we figure, my ikalamehmar, like, what's the worst case scenario here, literally like, what can be said, Dilma kasami kara, now we're going to be using Mr. A and Mr. B, Mr. A and Mr. B just make it easy, because let's say I wanted to give something to one person, we'll call him Mr. A, and then I changed my mind, then I decided to give it to somebody else, that's Mr. B, so what's our worst concern, Dilma kasami kara, that the giver wrote it out as a shimmerah laha'i to Mr. A, the imlik, and then, you know what, he actually changed his mind, Vala Yavani ala, he didn't actually give the document to Mr. A, Kama the ha dar kasfala inish akhrinah, he then had written out for another person, we'll call that Mr. B, Viyaha Vanyali and gave it to Mr. B, and then, he kind of fell out with Mr. B, hashta kha dar, bei, the giver would really like to take back that which he gave to Mr. B, mehahu diyavani ala kama, i bimat nasbari yaha vah, iskulununununi, both, it was given as a gift of a person who's healthy to Mr. B, lace, lace, lace, and then there's no loss to Mr. B, dekhin nafka tarti, when both of the parties pull out their documents, bas raisa zakhi, it's the Mr. B who will get it, daha ha dar bei mikamwaisa, because the giver changed his mind and decided not to give it to Mr. A, on the other hand, even in the shrivme raisa kulunununi, if it was given as a shrivme ra, namiyavani ala, it'll also be given to Mr, and it gave to Mr. B, lace, bap, sata, then there's no loss to Mr. B, you know why, de bas raisa zakhi, it's really is, it's the second one, it's the Mr. B, guys, dekha dar bei miki kara, because he backed off of the mikamwaisa from the first person that he had to start writing out to, that's in the Mishnah, kikha tani bib raisa, and I under like kikha tani and start with the raisa, when the raisa indicated very clearly that you do not give it even with both sides agree, why is that, kikha tani raisa and the raisa said, right angles usher, Afa bishishnae yamawidim, even though they both agree that the document should be given back, lo yaksto lo lo zavelo za, don't give it back to either of them, bib bari, I swear on bib bari, that's because the braisa is talking about a case of a person who is a bari, the main difference being if a person is a shrimmira and gives a gift, as soon as he gets better, if he does get better, he does get better, he gets the gift back, whereas bib bari, if a bari gives something away, doesn't get it back, he's given away, so bib bari de la vbar mihajir, who he's not a type of person who gets the item back, down we know we figure, and here's about six lines of what we figure, Dilma, you never know, maybe kaswa, la hai mihi kara, he wrote it out for Mr. A, originally, ve imlech, and then he changes my, remember this is a bari, the lo yah havalen doesn't give it to Mr. A, vahajir kaswa the nishakunah, then he writes another star for Mr. B, the yah havalen gives it to Mr. B, the hashta ka ha darbe, and now the givers trying to back out mihajud yahvalen, to Mr. B, that he had given it to already, this sovereign, he figures the giver, mihajir le matsina ha drona be, you know what, I'm not able to back out, aimar lehu, I will say to them to the judges, da onna laha yahivna, that I gave it to this guy, vinha junil exhava, and they'll return the star, ki hai hai di shimafik hai exhava de kadim, so that, when Mr. A whips out his star, that was written, and dated earlier, zah habe, who he will be the one to get it, that would be the case of the bari, Ela Amrinan lei, the reason our response would be, the basin's response would be, this is about a 7/8 line point, anan us, hai exhava lea yahivnaan lei, la hai, we're not going to give this here document back to Mr. A so quickly, now why, because dilla miktav kaswa, maybe it was written, me haa lo yahvas nihle, you never actually gave it to Mr. A, the yahavas ala nishakwina, and yet you gave those assets in question to Mr. B, vikka hai dris bain, now you're trying to back out, and you know what we got a suggestion for you, buddy, yi lo yahave tayla, inishakwina, if you really didn't give it to Mr. B, like there is no Mr. B, vikka, boys, da tid fa lahayen, you really want to give it to Mr. A, well, here's our recommendation, sif lei hashda, sa vakhwina, so you know what, right out of star, right now, hmm, the yahvay nihle and give it to him, da yahvas nihnishakwina, that if you really did give it to somebody else, lacebabe saide, do you know why, because that's someone else you gave it to, de kadam zakhi, the one who had it first will get it, and there's not going to be a concern then. Moskiv lei revs vid, sa revs vid attacks, this approach and says, nope, edi vid, both amishna and the brice mentioned cases of daitikos, which is a daitikis, manishkriv mirakat tani, so don't say that one is talking about a bari, one is talking about aishkriv mirak, they both listed off daitikis, which is basically given exclusively by aishkriv mirak, et ala, so I squiggle on it in the yellow, et ala amiravs vid havaha bishkriv mirak, both the mission and the brice are talking about a person in their deathbed veloy kasha, habe, the habe bray, one of them is where the person himself, as a shimmer, is still with us, still around, and he says, yeah, give it to him, give it to him, whereas the other brice, the other tinek source, is be bray with his son, because like many shriv mirazdhu, he died, leaving it to his son, and it's the son who would be saying, give it back, so let's see the two possibilities, one is the mission, one is the brice, the mission I diamond the term mission in four lines later, I diamond the term brice, so in the mission, ditka amartinu, nice then, where the diyok was, oh yeah, that if the other party says, go ahead and give it, that you go ahead and give it, that's bidide, dit bar mihadirhu, that's because he's still around, and he's somebody who can give it back, we say, even if he gave to someone else, they say there won't be any loss, dit kaama u basra, in general, when you're dealing, this is a daitiki, so the one that is earlier than the one that's later, basra zakhi is the later one that will emerge victorious, and so we say dahadir baimi kambas, view the person, why is there a second one, if not the fact that he backed out of the first one, kikatani bibraisa, I diamond the term brice, when the brice had taught its issue, which here it is, this is a line quote, alpha pisha shayyim, even if they both agree, loyoxo as devil as I don't return it to anyone, well, that is bibre, not the shumir himself, but the shivme ras, most shumuras do, died, leaving asan, dhamrinun, we say like this, dilma, and this is about a six line understanding of what we are figuring, maybe kasavu'laha'i, the father, who's recently passed away, wrote out the star v'imlaq, and then changed his mind, v'loya v'anile, and never gave it, ubasar avu'an, and after his father, it was along with his meaning, the father died, kasav ihu, the son, wrote out, linnish akhrinah, to somebody else, bhiavu'lah and gave it to him, vahashtakah, haderbe mehu, now the son fell out with this guy that he actually wrote it to, and wants to back out, savar mahadulaymatsina hajraanadi, well, since it's like a very old gift, I can't back out, however, amar al-sailuhu da abba yavalayla, hi, well, I'll tell them that, you know what, the old dad gave it to someone else, the nithvulay kasve, and they'll return the star, v'neizul v'nafikminay, and then the original person, who was given it, will go and seize it away from the second person, de huzakhi, that is the one that really should get it, v'nif, like, b'hadei, and then split it, and that would be the kambina. Hilkachlär form ri naanlei, ananhui, say it back to him, no, no, no, hike savar, this star, it's about five lines to develop this response, low yahavinanlei, we're not going to give it back to the person, at least not right now, we're not going to give it back to Mr. A, why, didilma kasve, didilma miktaf kasveh, well, maybe the father really wrote it out, mihavloyyavalayba, we never know a lot of times, people write us down, they just don't give it, v'yahave te atlena chakrina, and you gave it to somebody else, the ka hajraanadi, and then you fell out with that person, and you wanted to back out, alaikushta kamris, if what you were saying is really true, diyayavele avu, that it was actually your father who did give it to Mr. A, then zilat hashta, we have a recommendation for you, you want us to do what you want, so go out now, ksevele star akhwin, and write another star with the same information, di yinami loyahavele avuah, because then, even if, the father never actually delivered that document with the giving of the gift, ukhazveh, atlena chakrina, and you are over someone else, well, lais vebsayde, there's not going to be much loss, de kamma, ubasra, kamma zakravissi, earlier lien is the one that usually emerges victorious. Period, this is Roman numeral four in the margin, and this is going to be our last stop in today's piece, tanribon, and we have a brice, goes for a line and a half, matzah, what was the last thing I mentioned in the mission, a few dafu go with shover, so let's say you found a shover, a receipt, let's say that a woman had written to her husband, I hereby declare that I have received my exuba payment, and maybe she's still living with them, so, matzah shubiz mancei, isha moida, if the woman agrees, like that exu was paid off, yaksu le baal, then you return to the husband, aina isha moida, if the woman doesn't lais yaksu, do not return it, lais ve, lais ve. Bismansha isha moida, I put those three words in right angles, mija, yaksu le baal, bottom line, if the woman agrees, yeah, give that receipt back to my husband, then we return it to him. Now, should we be concerned about something, vallechus, dulma, kasfah, lithi benisam, that maybe the shover was written, the receipt was written, to be given in April. Valoi nasna, ah, tishrin, it wasn't actually given until September. Vazda zavnizal lksubba, saba terevasana, on this very entrepreneurial, very dishonest woman, is going to go sell her ksuba, which is the right to collect the ksuba in the event of death or divorce, but terevasana, for the the value of it, and from these, and until tishre. Ummafik lei, and then what's going to happen is that the husband will then whip out the shover, and wins the shover date, and wins the receipt date. It's dated in April, and nisaan vassalamit, raffin will come to seize away from the kukhosholei kitchen. Again, I think this is the third or fourth time that we've had this concern. Well, we clearly do not have the concern, and therefore, ama rava, I circled Rava's name, shmami na, we can conclude from here, and by the way, in the third line, in the middle is a bai, I circled the bai's name. So, back to Rava, Rava's, as shmami na, isa litishmua, we must hold up shmua from the fact that we're not crochets for what we had suggested on the bottom of the previous summit, we hold up shmua, what shmua lushmua, ama shmua. Well, there's actually a point in my focus, but shmua's of the opinion that if I sell you a I.O.U. document, hamocha sharkov lechavera, so let's say, carolo'd be a thousand dollars, I sell that document to somebody else, the hazra makhla, and then I turn around and declare that I'm being makhla, any money that he owes me, makhla, the money is actually makhla. Now, that must be true because shmua's of the hazra sharkov lechavera, hazra makhla, if I feel you're rich makhla, a bai'i disagrees, I circled the bai'i, a bai'i, ama r, a feelu taima, even if you want to say, we do not hold up shmua, lisa litishmua, and you can't go and sell an I.O.U. document to somebody else and then forgive the one who owes you the money. hazra mai'i iskinen, what is the case over here that you would give the receipt back to the husband, the receipt that says that the exupa is paid off, that's bai'i shish sharksooba, you're going to see me talk as yada, that's where she can produce the exupa, the rava, I know the rava's name, rava, ama r, imi shum sharksooba, well, the fact that you can produce exupa, that doesn't necessarily 100% prove it because it could be hai shinu shtaksooba, you do have situations, if somebody loses their exupa, well, they're married, another one is written out, maybe they didn't really lose it, maybe this is an alternate exupa, bai'i, what would a bai'i's response to that be? and with this, we will conclude this year, I underline a bai'i's name, a bai'i, ama r, two points, firstly, haa dais squi'lynen, the haa dais squi'lynen, the haa dais squi'lynen, the haa dais squi'lynen, that is highly, highly unusual, so unusual that we're not even going to be suspect that that might be the case, the ai'i didn't even further, ai'i squi'lynenenen, the bai'i, shawi verb is manoy tarif, all the more so that a document can be seized from the time that it is dated, that's a bai'ilatame, a bai'i going according to reasoning, we have known him to hold of elsewhere, he says aidav, the kasuma of zakhan'lai, it's when the people sign on the document that actually gives over that right. I've come. [BLANK_AUDIO]