Gemara Markings Daf Yomi
Bava Metzia 23
Hah baiz amud baiz, but a little bit more than halfway down the amud. Last word online is krijos, I put in right angles, this is a quote from our mission of things that if you find, you can keep krijos burschos. So rather than if you find sheaves in the public thoroughfare, hooray, alu shalai, you found it, you can keep it. Maklokas, raba, and rava, how do we view a seminhas sui lidare, seminhas sui lidare race that is probably going to be trampled on and then sort of like crushed and it's no longer a semin. Amur rava, I circled rava here two lines later, I circled rava. Rava says, coming off krijos burschos rava, my fili bidare shesh baiz semin, that's even if there was a semin on it, some sort of, maybe a little tag made out of maybe earthenware that would identify who's it was, almakasavar, must be the rava holds, semin, and I dot underlying two words ha sui lidare shesh and squiggle underlying lo havi semin. So since it's a semin, but it was left there as just a robin and it's like probably going to get trampled over, that's not a good semin. Rava, who we circled them are, loi shanu, rava qualifies the sheaves and there's just a round of regular shalai, loi shanu, ala bidare, shamed by semin. That's only if there was no semin, it was just a regular sheave, that didn't have any identifying element to it. Ala bidare shesh by semin, if there was a semin, hai of lahakas, find it would actually have to announce and try to return it to the loser, kama, alma, it follows from there, kasavar, rava, that rava is of the opinion that a semin has sui lidare shesh, havi semin, I squiggle along, havi semin, that's a makhlokas. A semin has sui lidare shesh, rava holds is not a good semin, rava holds it is. That's the first version of presenting the makhlokas, kama, viigodemas, ni lahashmei, so there are those who teach this rava, rava, issue as just a straight out makhlokas, bapinaf, sha, on its own, issue, semin hai sui lidare shesh. Colin, rava, wanda lai nammar, it's not a good semin, and rava, wanda lai nammar, it is a good semin. I think the structure here now, easiest way to do it is tanan, this would be an attempted proof for rava, and then about five lines later, I put in the margin, first word of line is semin, that it's actually not going to be a good proof for rava. And then we skip to kaf gimmel and wadala, about seven, eight lines down, first word on the line is low, that's going to be an attempted proof for rava, and then we'll see not a proof, so that's going to be the basic structure. Here we go. Let's say proof for rava, he's the one who said semin hai sui lidare shes, not a good semin, so it's not. We have in our Mishnah, the Mishnah at the beginning of the parrot, kriheis, those are sheaves, bershus arabim haray lushalai, kama, and now a three word quote from the next Mishnah, which are basically, these are all the things that you have to, if you find them, announce and try to find the one who lost them, bershus hai yachid, nai tilu makhras, and it also by kriheis, that's the end of the quote, which is sort of like paraphrasing the Mishnah that we had to be in the parrot, and then the next Mishnah. Now, hai thi, dami, what's the scenario? Eid alay spusimen, if there's no semin, kama, bershus yachid, my makhras, well, let's say you found it, even rushus yachid, what exactly are the makhras, if there's no semin on them? Kama, connector, alalav, rather it must be, de ispusimen, it must be that it does have a semin. Vicatani, and it says very clearly, here's four words and right angles, bershus arabim haray lushalai. It has a semin, but yet, if you found them and there's just ravaim, you couldn't keep them. Alma, seems very clear from there that as semin has sui lidores, even though it's like, basically, we're going to be trampled over, loa vesim is not a good semin. To you, if the de rava should we say this refutes rava, question mark, and the makhras says no, it would not refute rava, it sounds good for rava, it would not refute rava. Why? Alma la rava, rava, could explain to you like this, la ulam. You know what? Lesbuhusimen. It doesn't have any identifying feature on it. Ude ka amris, and then that which you asked and said very reasonably. Well, if that's the case, bershusi alchid. My makhras, if you found them and there's chusi alchid, what are you supposed to announce? What's the issue? And sir, it doesn't have a semin, so what's a rava, makhras makhin. You basically announce the place that you find something, you don't say what you found, and then the person who lost it, oh yeah, he'll remember he lost in that place and he'll come back and identify it. Well, why does rava not say like that for rava, amar? He says, oh no. And I dot underline these four words, mokkaim loy have simen. That just to say the place, and someone announces the place and you announce that what it was, that is not a good semin. Now, tasis, the bottom tasis, it's just a one liner says, since rava holds that mokkaim is not a semin, that's why he had to say that a semin esri lee dares is also loy have simen, sort of interconnected. Rava you could think of as the no, no, no, no, no opinion. He says a semin esri lee dares, loy have simen, and a mokkaim loy have simen, that's the rava approach. Now, I put a bracket starting here, going down to four, six, eight lines on hofkimon what I'll lift, right before the tashmah, I close the bracket, because it were, I think it's a little bit sidetracked, it's really our issue. But did it, Marr, here's the issue, mokkaim is place considered something that would be a identifying feature or a semin. Well, Rava, we struggle down our low have simen, it's not rava, we struggle down our have simen, it is, it's a good identifying feature. Well, tashmah. So coming off that, let's bring a technique source, similar to what we're talking about, we're talking about Krijos, which are small bundles of grain, Krijos, britishus, rava, and we said, hooray lus, shulay, that's like sort of what our Mishnah had said, the previous Mishnah, britishus, hai yachid, nota lo makhras. If you find it, nishus, hai yachid, you take it and make a hakhras an announcement. Kama, here's a new element here, same thing, however, they're very large bundles, like enormous bundles. Well, britishus, rava, and britishus, hai yachid, nota lo makhras, either way, even if you find them, nishus, hai yachid, even if you find them, nishus, hai rava, you take them and you try to find the rightful owner. That's the end of the technique source. Now, Rava, hejimitaretsla, question markama, and Rava, hejimitaretsla. How is Rava going to explain this? Rava said the whole reason, nishus, hai rava, because they'll be trampled, well, how is all the most any different, and Rava, who had said the Krijis, don't have a simmon, well, then why is there a difference between the Krijis and the alumites? So, nishus, rama, rava, we've metartha tamai, and rava, we've metartha tamai, colden. Rava, we've metartha tamai, underline those two words, the issue is, bismmon, and here we go. We'll read through the brissa, phrase by phrase, and see the way Rava would explain it. First, five, six words from the brissa, and I put a diamond round, Krijis, this small, sheaves, the small bundles, and rishus, rava, and rava, you can keep them, you know why, nishum, demindrisa, because they might have a simmon, but they're going to be trampled over, and therefore there wouldn't be a good simmon, and therefore a finder can keep her. Next four words and right angles, brishus, hai yaka, don't tell him achus, oh no, rishus hai yaka, you take them and you have to advertise, why, don't lo medrissa, because it won't be trampled. Not a lot of people there, continued the brissa for about another line and two words, I put right angles in, vaha alumos, and I diamond the alumos when it comes to the big ones, the large ones, the large bundles of grain, bain brishus hai, rava, and bain brishus hai yaka, noi til lemakras, that's what the brissa said, either wherever you find it, you have to be able to go to the makras, why? Well, cave into givion, since they're very tall or big, lo medrissa, that's something that's going to be trampled over, kicked around by the people in the public area, certainly not in the private area, common. That's the way rava will explain it, if it rava matarsus, tamei, and you'll see words be makra, and we're talking about place, and here we go, we're going to do the same thing here, read through the three sections of that brissa, and see the way rava will explain it, rava's saying the issue is the place, kri yaka, brishus hai, rava, and harai, lushal, you can keep them, why, de, minashtif, minashtif, minashtif means to sort of like, kick around, roll away, and therefore, if the only place, if the only way you could identify them is the place that they were, well, you have no idea if the place where you found them is where they were, because they were probably sort of kicked around, brishus hai yaka, however, if you found them in a private area, where there's not a lot of people, kai yaka, that's what the brissa said, those three words and write angles, delo, minashtif, they're probably not kicked around, and where you found them is probably the place that they were left, and then it would be a valid identifying factor, kama, and I put right angles in over here for the next line, vahalumais, the big bundles of grain, probably still attached to the stock, brishus hai, rava, minashtif, minashtif, they won't be kicked around, something that weighs like three pounds, five pounds get kicked around your swarms on the waist, you know, 173 pounds, probably not, that's the end of the brackets, tashma, we go back to the more general issue we were discussing, which was the maklokas between rava versus rava, when it comes to a simenhasu ili dareis, rava says, oh, that's not a good simen, rava says it is still a good simen, so tashma, come in here, now, what we're going to quote here, the six words is a quote from the Mishnah that we had back in khalvalef, kikari shilnaktum, the loaves of a baker who, you know, turns out hundreds or thousands of loaves and they all look the same, harre le shilnak, the finder can keep them, that's the end of the quote of the Mishnah, let's make a duke from the Mishnah, and I believe the reason we're doing this, Hirashi says is because the same way we were going to attempt a proof for rava from the Mishnah and Khafalah were also going to attempt to prove for Rava from the Mishnah and Khafalah, not and therefore we want to make the Diyok of the Mishnah and Khafalah as opposed to bringing the mirror case, the parallel case and the Mishnah and Khaf Dalit. So Kikari, Shalnachtham, Railushalayd, the Diyok would be Hare, Shalbala Biyyas if they were like a homeowners loaves where they probably do have some sort of ability to identify them. Khayv lahakris you would have to be Makras, you'd have to announce and try to find the person who lost them. Kama. Now Shalbala Biyyas is my time. What's the reason then you would do that when it comes to a Bala Biyyas' loaves? Well, Kivinde Espu's simon, since it has an identifiable feature to it, what's that? To made the idea, like people know, riffed inish, inishu, the person who made that loaves knows that's the loaves. He can look at it and say yeah yeah that's my loaves and I know identify three different reasons why he says it's his loaves. Kama, and apparently that's true, Leishna Rishusar Rabim, my Daraan Rishusar Rabim, whether you find it in the public area, Leishna Rishusayyakhir, or you find it in the private area, what are you supposed to do? And I dot underline no to loamakris. Hmm, so let's put together Daraat Rabim, the dot underlines. If you find loaves and there's just a Rabim, you're going to loamakris. Well, why is Rishusar Rabim? Alma, it seems pretty clear from here that that simon, that unique nature of the loaf, that the person who baked it will be able to identify, which is none other than, it's in the Rishusay Rabim, so it's a simon has suili dares that was standing to be trampled on have a simon, it's a good simon. Ho ho, Kama, to you, to the Raba? Should we say this refutes Raba? Who said a simon suili dares is not a good simon? No, it's not a good proof for Raba, it's not a good rejection of Raba. Amalak Raba, because Raba will tell you this is different. You're bringing in loaves of bread. Hainu, hosimainu taima, mishum, because of the principle, which is inculcated. It's basically something that Jewish people grew up with, the aenma, virin, alah, ikwin. Ma, virin would mean either you don't walk on top of food, and certainly ikr food is bread, or ma, virin could mean like pass by. There's no way you're going to see a loaf of bread on the ground and pass by it, meaning the first person who passes by it will say, oh, look at that, and he will probably pick it up. Okay, if that's the case, then it might be somewhere different than it was before. Va, ikana, what about the Gentiles who are there, won't the Gentiles trample over it? Well, nakram kai shilukshafim, no, they won't be because they're afraid. What's that loof doing there? That's very inconspicuous. Somebody probably put a black magic spell on it will think the Gentile, and he won't go near it. Ah, I thought you could behave a calim, a clovem. Well, what about the fact that there might be animals or other dogs there that would eat the loaf? Well, baster to leash, you behave a clove and happens to be in a place where it is highly uncommon to have animals and dogs. Okay, in those days it was probably the animals then were the beasts of burden, they were the tractors, they were the cars, they were the trucks. So it's probably much more common to have behemas around nowadays, fortunately or unfortunately, it seems like they're dogs everywhere in most places. Either way, that's a place where there's not usually animals, not usually dogs. Leimakita nai, the gamara now suggests that maybe this maklokas raba raba can be parallel to a maklokas tanoyin. Says the quote of our Mishnah back on Havelah again, it's about a just over two-line quote. Rabbi Houda came in and said after a whole list of things that the tannakahm had said, Rabbi Houda maklokas shi'i shi'i nui, something that has like a unique feature to it, havelahaklokas. If you find one of those things, you would have to be maklas. Kate said how so, that would be examples. If that only had two examples, number one, Matsuigulubus sei krei krei's, let's say you found a round fig cake and there was like inside of it a, oh look at that, like a piece of pottery or kikar and alof oubus sei krei maulis and like, oh, what's this like quarter doing inside? That's the end of the tannakahm source. Now, if Rabbi Houda piped up in the mission and said that a shi'i nui hyevelahakris, and the tannakahm did and sounds like maklal at the tannakahmah sovereign would hold harei lushalai, that if you find these things and they have some sort of identifying feature in them, well, no, you can keep them. Okay, that's maklokas, Rabbi Houda and the tannakahmah. Now, Savruhah, I put in the margin between the kwan and tais is a big letter A and circled it. This is going to be the first lushion of the presentation, and about seven eight lines before gets really wide. Last word of line is Savruhah, I put a big B in the margin and circled it. So we're going to have lushion A and lushion B, and within each lushion we're going to have one, two, three. So let's do within lushion A, I put a little number one directly beneath the A, about eight lines later, last word of line is Savruhah, I put a little number two, and about four lines later, last word of line is Amar, I put a little number three. The way this is going to work is we're going to go in with two givens and a third, which is what they're arguing about, and we'll call them issue little A, issue little B, issue little C. So here we go. Savruhah, the rabbis of the academy who were trying to parallel Raba and Rava to reviewed in the Tanakama, figured to say to Kuleelma a little A, Simunabama a love have a Simun. Everyone agrees that a Simun, which kind of came on its own, would be a good Simun, and B, little B, whom I view in Allah. People in general will pass over, pass by food, even though there's food on the ground there, and Kama, in which case my love, shall we not say, Bismun has Sui Li Doris, I double underlined Simunas Sui Li Doris, and I called it little C, a Simun that all else being equal, if it's in their Shusarab, it's probably going to get trampled on, that's comiflicate, that's what they're arguing about. Mars, Savr, the Tanakama would be the opinion, lo have Simun, it's not a good Simunabama, that would be like Raba. Umar, Savr, I squeal in my Maribhudu, it would hold Savr, have Simun, it is a good Simun, and that would be like Rava. Hmm, that's perfect, we can parallel Raba and Rava to review Hud in the Tanakama, should we say that? No, and from here, basically to the bottom line, Rivesvid, kind of takes over, marshalling the Sugiyot, so Amarabh's vid, Mishmed Rava, Istalka Daitar, if you really were to be of the opinion. Dick has saw our Tanakama, the Tanakamas, of the opinion that a Simun has Sui Li Doris, a Simun which is probably going to be trampled on, lo have Simun, okay, and that's what we were trying to say that Tanakama would hold, that a Simunas Sui Li Doris is not a Simun, and Ma Virinala, when people walk by Euchlin, then the Mishnah, on Ha-Famadalah, which talks about the Kikarushal, Balabai, is the homeowners, the individuals' loaves, in the Rishus Harabim, Amai Makras, why would you be Makrasit? Remember, you Simunas Sui Li Doris, that's not a good Simun. People walk right by Euchlin, so why would you Makrasit? Ella Ammar, again, Mr. Vid here, telling us, and he's going to tell us what Robbo would hold, and what Robbo would hold. Ella Amar, as in Mishmay de Rov, I circled Robbo's name, this is where little number two should be in the margin, and four lines later, second to the last word on the line is Rob, I circled that, and that's where the little number three in the margin should be. Rather says was Vid, Mishmay de Rov, a dakuli Alma, no, no, no, this is the way that Robbo will explain it. All opinions, Savri hold, see, Simunas Sui Li Doris have a Simun, if it's going to be a Simun that would be trampled on the Shisraven, well, that actually is a good Simun, and little B, Bavi, you're in Hala, Euchlin. People will walk right by when it comes to food, and even though that's the case, the loaves of the Balabaiis, you would be Haiv to Makras, you'd have to announce it, because the Simunas Sui Li Doris is a good Simun. Vahaha, the Simunabama a love, the question is a Simun which kind of fell in on a song, like there's this little potter, which you say might have fallen on its own, or might have just been there on its own, where maybe a person who's a rightful owner doesn't know anything about it, or maybe he does. That's the case. Hachapbe, little A, Simunabama a love kamiflki, Tanakama Sui wa Simunabama a love is not a good Simun, whereas Rabbi Yehuda holds Haiv a Simun, that's what Rabbi Huda would say, that these types of scenarios where you found like a round fig cake, and oh look at that, there's a piece of pottery, was that like put in there on purpose, and it's a Simun, or maybe not, that would be a good Simun as opposed to the Tanakama would say no, that's the way Rabbi will explain it, whereas Rabbi, who we circled on our lock, he'll tell you, dikuliyama really, everyone holds little C, Simunas Sui Li Doris, lo haiv a Simun, okay, if it's a Simun which is going to be trampled, that's not a good Simun, and B, Aimavirna, like when people don't walk by Euchlin, the Hachap, what then is the makhlokis here between the Rabbi Yehuda and the Tanakama, Be, little A, Simunabama, may love kamiflki, Tanakama Suvar, lo haiv a Simunabama, holds that it is not going to be a good Simun, Rabbi Yehuda Suvar, haiv a Simun, okay, all that was the A, Lushan, the ika d'amri Lushan is a slightly different one, and we'll see momentarily, we had, what was the main thing we double underlined in the A Lushan, that what they were arguing about was Simunas Sui Li Doris, whether that's a good Simun or not, let's follow in the ika d'amri Lushan, ika d'amri savruha, dikuliyama, little A, apparently in this presentation, everyone's of agreement that little A, Simunabamai love, haiv a Simun, even though, like the owner might not know, but the owner might, yes, no, like a sharda pottery that's found, like in the fig cake, that's a good Simun, and little C, this Simunas Sui Li Doris, a Simun which is going to be trampled over, lo haiv a Simun, that's not a good Simunabamai, that would be very good for Raba, that's the little A, excuse me, that's the little C, my love, what would they be arguing about, and I double underlined here, these two words, "be ma virin ala oiklin", that's the little B, so if you compare this lesson to the previous session, the previous session we were trying to make them argue about Simunas Sui Li Doris, here we're trying to make them argue about ma virin ala oiklin, at the same time, if we say that they all agree, Simunas Sui Li Doris is not a Simun, that would be good for Raba, so should we not say that that's, that's comifly what they're arguing about, colin de ma'ar saver, the time it comes with the opinion ma' virin, umar saver, rebhiyu, who does have the opinion, ain't ma' virin, and like in the first Lushin, in this B Lushin, comes along with his vid, to marshal, that no, Raba will explain the whole thing his way, and Raba will explain the whole thing his way, amar saver in mishme de Raba, no, I sakudek dech of you really to think, that saver tana kama, that a Simunas Sui Li Doris is not a good Simun, and ma'avirin ala oiklin, kikar saver la baiz, then why in the world would it loaf, even though it's a homeowner's loof, and there's just a rabbim, amai ma'krais, what are you supposed to be, ma'krais, because it's a Simun which just Sui Li Doris, that's not a good Simun, and people walk right by oiklin, so ala amar saver in mishme de Raba, here we circle Raba's name, and we have a little number two in the margin, and three lines later in the middle line is Raba, we circle that we have a number three in the margin, so here we go, ala amar saver in mishme de Raba, de kuleama, everyone agrees, savri, see little see, Simunas Sui Li Doris is a good Simun, and ma'avirin ala oiklin, people walk right by food, the ha'krai, what then is the ma'krais, what is the Simun ha'bam ela, I'm reading this relatively quickly because it's exactly the same presentation as we had had up in the ay, lushen, so ha'krai bit, Simun ha'bam ela've come if we'll give the ma'krais is, a Simun which, hmm, could have fallen in by itself, it might be the intention of the person who wants it to have put in there, maybe not, de tana kamai underlined, tana kama saver, Simun ha'bam ela've, lo ha'ave Simun, that's not a good Simun, and therefore, you can keep it, review who do I underline stuff, or have a Simun, and therefore you take it, and you have to advertise, that is, according to Raba, Raba who we circle Raba, de kuleama, everyone agrees, a Simun ha'sui lidareis, lo ha'ave Simun, that's not a good Simun, and b) ain't ma'bir in a la euklin, the ha'krai, well Raba say the ma'krais is over here, b) Simun ha'bam ela've, there you go, it's that thing that, well, it fell in, is it, like a Simun, or maybe the person who was doing it doesn't even know about it, kamai flicke, tana kama saver, Simun ha'bam ela've, is not a good Simun, review to saver, ha'ave Simun, kama. As long as we had to have this vid marshall in this whole ma'krais, or this vid comes along and now kind of takes sides, or this is the way that more presents it. Amra'zidmishme to Raba qualada vedata. Here is the general rule. When it comes to avatas, kavanda amar, once the rightful owner who had lost it, says, or we can assume he said, "Vailah, look, you saw in keys, whoa, unto the loss of something of value," which is what essentially is the sentiment expressed by anyone who has something they lost it in their giving up hope. Mi'ai yishli minay, that's an indication that the person has given up hope of getting it back. Period. Vailam razidmishme to Raba, and I circled Raba here, and we're going to hear some hilchossa, hilchossa roman numeral 1, and at the end of the next line, where it says the word avala put a roman numeral 2. Here's the hilakhal amaise, at least as the way presented by razvid in the name of Raba. Hilchossa kriheis colon. We're going to have possibility 1 and possibility 2, possibility 1. If you find these kriheis, these bundles, in the razhossa roman, haray le shalot, you can keep it. Why? Because there's no simmon. Number 2, bershossa yocha, and if you find it in like a private area, well, colon, a and b, a, e, darachna field, if you find it in a way where it's pretty clear, it was dropped, well, haray le shalot, you can keep it. If b, though, e, darachna, it seems pretty clear that it was actually placed down there on purpose, then no talumachres. You would take it, and you'd have to advertise and try to find the one who lost it. Kamavazevizah, now, both of those cases are a bit of a shame by simmon, where there is no simmon on the item itself. Roman numeral 2, abadavashii, h way simmon. If there's a simmon on the item itself, laishna makes no difference, whether it's jus arabim, laishna with you find it jus a yachad, whether it's banderachna field, which seemed like a clearly felt, banderachna, whether it was placed there. Hi, eva haqrez. You would have to pick it up and announce, period. Umud baiz, maqruzna shalot, and we said strings of fish, you can find it. If you find it, you can keep it on my. Well, why question markamalahave kesher simmon? Shouldn't we say the way that it was tied this string a lot of times where people would do unique sort of tie jobs? Wouldn't that be a simmon? Well, answer the gomorrah. No, because it's bakatra. It's the trappers, or the hunters, or the fishermen's standard type of knot, jukuleama haqimakatra. That's the way they all tie it. Ask the gomoravalahave minion simmon. Why don't you say the number of pieces of fish on the string is a simmon? Well, that also isn't in this case, because when you're under the shove and it's like the standard amount, let's say like eggs, the standard amount is a dozen, so I don't know, standard amount of fishes, maybe 10. So, like, that's the way most of them are. It's nothing unique about it. But when you say the astroshasius, minion, I put a diamond around the term minion, and the good halfway down the enmood, first one on the line is ravnachman, makkaimak put a diamond around makkaim. So, we're going to ask, is minion a simmon? Is that a valid simmon? If you say how many, and then when we get halfway down, makkaimak is going to be asked about makkaim. Minion, havi simmonalahave simmon. Is it a good simmon or not? Um, or lure of shasus or shasus responds? Well, tani sua, we have a taniq source that maybe would be able to indicate to us whether number, how many of them is a good simmon or not, says the taniq source, it goes for just almost three lines. Let's say somebody found maksa clay cassif, he found silver utensils, or clay nichas, copper utensils, uh, gisteron shell avar, like, uh, piece of lead, the whole clay matris, and any other type of metal, uh, item, harreza lo yachsir, you, the finder, should not return it achi, iten, oise, until the one who claims that they lost it can give you a sign, something unique, or achi kavan miska loise, unless he knows the weight of it. Now, to know the weight of it is pretty clear, you're probably the owner of it. Now, what is the weight of it? It doesn't identify anything other than a number, 3.2 ounces. Okay, that's just a number. That's, you know, the taniq source, but that answers our question, because umida miska loiseim, and since she's giving a number of the weight is a valid simmon, mida, how many there were, or, excuse me, mida, the size of the item that was lost when they're coming all different sizes, or minion, how many of them there were, as long as each case is where there's not a standard size or a standard number, not me having a simmon would also be a valid simmon. So, yes, minion would be a simmon. Now, one second, why if you find a cut of meat, can you keep it? Lava, miska loiseim, and why don't we say the weight would be a simmon? We just couldn't finish concluding. What would be a simmon? Well, answers the door of a miska loise sharvin. It's like a standard weight, like, you know, an america pound, pound of ground beef, a pound. Well, that's the way most people get it, is as a pound. Well, how about this? Now, if it wasn't ground beef, it was like pizzamid, that's a have khatikha gufa simmon, right? Like, why not that the, which limit is which part of the body? I think you cut a cow into 42 different sections. And why would a good simmon be like Ida dafka, Ida Atma, whether it was maybe the neck part, or maybe the thigh, and we even have a source for that being a valid simmon. Miloitanya, do we not have a brica? Brica here goes for almost three lines, and it seems to indicate that identification of the type of piece of meat that was lost would be good. Matsu, let's say somebody found, says this brica, khatikhais dog him. I squeal underline khatikhais dog him, like a, apparently, a cut of fish. The have min is here that there's no simmon. So, it's like it's the head of the fish, or the middle of the fish, or the end of the fish, or dog nasha, if there's a fish that has a bite taken out of it, those two khaila hakrais, those two cases, you'd have to announce, um, kama, javiyai shaliyan, if it's barrels of wine, shal shaman of oil, shal tua of grain, shal gregres of dried fig, shal zaisima of olives, hari lushalau, those things you can keep. Let's focus on the first part of the snake source. It says khatikhais dog him would be something khaila hakrais. So, why don't we say by finding the piece of meat, khaila hakrais? Well, clarifies it. Wara hakhaimayeskinan. The case where the khatikhais, not just, you say, someone says, "I found fish." And the guy says, "Yeah, I had, like, the tail part of the fish." No, but the ikasimana of the paska, where there's an actual simmon, something unique about the way the piece of fish was cut. That's the issue. Kiha, de raabar, raab, huna, magtiklais. He used to cut his, I guess, pieces of neater fish atlasakarnissa, like a three cornered thing. Rashi illustrates a three-corner thing. I think we would basically call it a triangle. That would be the simmon. The economy-precise reading of this will bring that out to khatani. It says, "Dumia, the cuts of fish are taught right next to and similar to de dag noshu." A fish that has a bite taken out of it, where the simmon is the actual, like, shape of the fish. In other words, like, the unusual cut. It's like, "This one has a bite taken out of it." Shwami-dah, that indeed, that is the case. Ammar mar. We go back to the later part of the brice that we just had up above, and we had said, here we quote it, for almost two lines, barrels, cavios of yai and wine, shaman oil, tfua, grain, gregorice, dried figs, zasim olives, hooray, lushalay. If you find it, you can keep it. Really? The hot sunan. But we have a Mishnah, which is coming up in about a day or two, that says, "Khatani yai and khatani shaman, jugs of wine or oil, haiv lahakras, you have to be makhras it." I'll assume that cavios and khatani are based on the same thing. So why do you have to be makhras? Amribsera, he explains. Ammarav, in the name of Rav, I don't know what I'm saying, massnissen, where we said, you have to be makhras it, is be rushum. Rushum, rashi explains, is where they are sealed, and the rishima, the type of seal, is different depending on each person, and that is what would be makhras. Well, then what was the brice talking about? The brice is where the seal had already been broken off, and there's nothing to identify about it. It's basically like an open barrel, an open jug. Mihal de Brice was bit pasuach. Well, one second. If it's like an open container, half filled with whatever was in there, just left somewhere, even pasuach, that clearly indicates that the one who was the rightful owner of it doesn't want anymore. That's actually known as an avada medazu. That's so clear that the person who was rightful owner doesn't want anymore, that it's actually posh it that you can keep it. You wouldn't even have to tell me that. Of course, amor of hoishia, is what Hoishia explains. It's not so simple. It's not so extreme where it's either totally sealed, like with a proper sealer, or totally open, rather be matsif. Matsif, I believe, means that when you take the seal off of something in the old days, you still had the lid. Now, if you leave it just there with the lid off, fine, so that's definitely an avada medazu. Let's say you put the lid back on. You don't reseal it, but you just cover it again. That's the case. I'll buy you who I underlined Amor, a phillotainment, Edv, Edv, Russian. You could even say both of the cases are where it was Russian, and it depends when in the season you're finding it. Deloikasha, colon, khan, ice squiggle, and on the khan, in the Mishnah, where we had said that you have to be makras. You know why? It's before most people have these things. Khan kolimshim tukolitzars, before everyone opens up their store. I guess it was a common time where most people would open up their storehouses and sell their things, and if it's before that time, then for sure the fact that it was sealed, you can identify the seal. However, the brice is referring to I swiggle underlined khan. La akrasim tukolitzars, after everyone is selling this stuff, and the seals are actually quite similar, and therefore it would be impossible to identify it that way. Kiha, similar to Rav Yankivvar Abha Ashgachih, once found a khavisa de khamra, he found a barrel of wine. Apparently it was still sealed. La akrasim tukolitzars, and it was after everyone had opened up their storehouses, and it was wine being sold in every corner. Also, the kamida bayi came to a baye, and he wanted to know whether what he should do with it, to see if he can keep it, to see if he have to be makrasid. Amra lei bayi said to him, "Zil shkolinafshih." You know what? You can take it for yourself. Bonin a Rav Bibi Mi Rav Nakhmin. I am half-boxed Rav Nakhmin, and we had already a diamond on this makmin, because on the fourth line we had asked, "Is minions simmon? Is that a good simmon or not?" The number of items? How about makmin? How about the place? Makmin wa bi simmon? A law habi simmon. Question mark. Well, Amra lei Rav Nakhmin answered, "Tani suha." We have, that is the snake source, and we basically quote the snake source we had about 18-19 lines ago. I box it off. Matsu, if a person finds, javiya is barrels of yayin, wine, oil, grain, dried figs, or olives, harei, elu shalai, you found it, you can keep it. Now, if indeed it is true, comma connector, the isaka daitak to makim habe simmon, says the, I guess, Rav Nakhmin, if you were to say that makim is a simmon, lei kres makmin, let the person who found it, announced that he found something in this place, and the person who lost would come and say what they lost. Amroves vid? No. Hakimayeskinan, what's the case over here? The raksa de nahara. It's by the banks of the river, I guess, a lot of merchandise and produce used to be transported up and down the river, and they would unload it there, and it would not really be a simmon, even though sometimes someone forgets something there, but there's lots of people loading and unloading there. Comma, amorive muri. We're gonna have two leishanis where muri says. I put a roman numeral, one in the margin here, and three lines later, last word align is Rav, I put a roman numeral too. In the first lesson, says Rav muri. My time, why is it connector amorabana? Why is it the rabbi said raksa de nahara, and I died underline raksa, that the banks of a river where the boats would unload their merchandise and sell to all the different people, lo have simmon, what's the reason why that's not a simmon? Why is that not a good place if makim is a simmon, then why not banks the river? Well, don't ring a lei, because we say to the fellow, well, kihihihihihihihi, it's rami lei dahakh, it's rami nami lehavrak, just like you forgot it there, like a busy area, so just someone else could have forgotten there. There's nothing, if you come and say the place, that doesn't indicate enough that it is actually the person's item. Ikadamri, alternatively, I squeal in on the Ikadamri, amorive muri. My time of connector amorabana, makim, and I died underline makim over here, slightly different laws, and why is it the rabbi said makim is not a good simmon? Well, don't ring a lei, we say to them, that's a question here, whether the makim here is also the banks of the river, whether it's any place, but either way, we say to the person, if the simmon they're giving is makim, you know, they announced somebody lost figs and he says, "Oh, I lost in this place." Well, we could say to him, he said, "Hey, makim. We'll just like you lost in that place. It's rami nami lehavrak, hai makim." Kama, who got over there was this guy, the Ashkach kufra, Beimad sarti, he found some tar or some pitch, no simmon to it, and the sarti is the press, I guess the oil press, the wine press, also the kami de rav, I circled rav and he came to the local rabbi to ask what he should do. Amalei rav said, "Zil schollenafshay, go take it for yourself, basically. You can keep it." Now, rav noticed that the fellow seemed a little bit reluctant. Haziye, he noticed or saw, rav saw to have a kamikhassem, that he was hesitating, like the Laisachseum Shor Badishoy. Amalei, so rav said to him, "You know what? If it makes you feel better, I don't know if it makes you feel better," he said, "Zil plait le l'chia, brie, meine, you know what? Go on, split it fifty-fifty with my son, chia." Okay, that's pretty clear if the rabbi is telling you to give half of whatever this stuff is to his own son, that he's actually telling you something that is correct. Les makasavarav, should we say that rav's of the opinion, makame, lohave simmon, that makame would not be a good simmon, because where do you find it? You find it by the wine press. So, why wouldn't you use that as a simmon? Amra baba, michum yayush bai lim, nagu ba. What was going on over here was a separate issue, or maybe say an additional issue. There was definitely yayush of the rightful original owner, according to rav, because what did he see? de chaza de kadri bae hilfi. He saw that there was protruding out or growing out weeds already. Now, unless something's been in a place for a long time, it doesn't start growing weeds out of it, and therefore he reasoned that since it had been such a long time, for sure, whoever the rightful owner was, was definitely already miyayush. Adkhan.