Zichru4Life
Bava Basra Daf 130
"This is the life of God, the first thing we are going to do, "we are going to break a sheet of that one can re-distribute his inertia to the shyness." The next mission says of a person who says, "Issh Plonie rasheini?" "Be makim shie jbas," or he said, "Beetit rasheini." "Be makim shie jman," it doesn't work. "Be makim shie jbas," if he said, "I'll miss you royally, or shie," then it does work. "Be makim shie jbas," is the scope of the likeus. "Som tanam hoda, be makim shie jbas," even allows, giving an outsider when there's a daughter, or to a daughter when there's a son. In the second motion of the gomara, everyone follows the sheet of a bismal b'nashim b'nachim braika who says that his father agrees that one cannot give an outsider when there's a daughter, or a daughter when there's a son. They only disagree on b'nabana or rbasbina b'nabanas. Second second of the day, for b'nachim braika is mikar, and the drashev le ukalavakir. Rava says, "A b'nachim braika is mikar, it's mopossak, "be hai hai bien manchile as banav," and we darshan. The terry gave his shoes to the father to be manchil, to wherever he wants. A b'a'aest rava you can learn from le ukalavakir, that he can't give the b'nachalavakir, which is masha maddha adi yuushiihikot. Think of my answers based on abreisa, that once the terry allowed a father to give a reylak of one son to another, one could have made a kavachaymer to allow the father to give the b'nachalavakir's pishna'im to another son. If a poshshit, who has the ability to take b'rui kimamursik, the father can redistribute for sure the b'nachalavakir, where he doesn't get rui, the father can give it another son. Therefore, the terry has to say le ukalavakir to say that he cannot. Third sahyanadaaf, ain le maid in halocha, ain chiyyemru le halochalamaisa. The braysa says you can't learn an halocha from a limud or from a mise, until the rebby says halochalamaisa. And if they told him halochalamaisa, then he can go and do a mise, but he can draw a comparison to a similar case. Think of my ass, the whole terry is full of comparisons. If a'aest she explains, we're talking about trafas, because the braysa says you can't compare one trafas to another trafas, because different wounds can have different results. The first sahyanadaaf for b'nachalavakir is shita, that one can redistribute his irusha to le shinas. Second sahyanadaaf for b'nachalavakir is mikar, and the drasha of le ukalavakir. Third sahyanadaaf, ain le maid in halocha, ain chiyyemru le halochalamaisa. The simph for a'aest sahyanadaaf for b'nachalavakir is a chazen with a beautiful voice. The chazen with a beautiful voice instructed that his daughters should be yerushim together with his sons, and to prove his point, he's saying out the rendition of the classic vahiyyabiyim nchilayas b'naf, to which the choir replied in harmony, "halochalamaisa halochalamaisa." The chazen with a beautiful voice reminds the daf kaflamid, kael. He instructed that his daughters should be yerush together with his sons, reminds the first sahyanadaaf, ain b'nachalavakir is shita, that one can redistribute his irusha to le shinas. He's saying out the rendition of the classic vahiyyabiyim nchilayas b'naf, reminds the second sahyanadaaf, ain b'nachalavakir and the drasha of le ukalavakir. The choir replied, "halochalamaisa halochalamaisa," reminds the third sahyanadaaf, ain b'nachalah qachiyim r'loi halochalamaisa.
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