Gemara Markings Daf Yomi
Bava Metzia 32b
"Lamed Beiz, Amadeleth, on the bottom line, the last two words, Amar Rava." Now, I have a quite forgetful. So what I did is I wrote in on top of the first line, Amar Rava, and I circled Rava's name. Okay, it's the same of Rava from the bottom of the previous Amud, but it's nice to see the name at the top of the Sugya. So Rava is going to say, "Mei Divrishnaeam," from that which both of them said regarding loading and unloading, that unloading takes precedence, unloading the animal, Nilmad. We can learn that it must be that Sarbala'i Chaim is De'orisa, a double underlining De'orisa. Now, this point that Rava's making takes about five lines to develop till first reliance Darshin. And I put a point marking in the margin, and here explains Rava, Vafilo Rebishimin, even Rebishimin, Lokomar didn't say what he said, "Lmishum De loin Misaimi Krah." According to Bishimin, it wasn't clear which Pasak meant which one. However, if the words used by the Pasak would have been more clear of al-Missaimi Krah, we would definitely Darshin the Kavakhaimar that, "Hey, if you have to, you're the passer bar, you have to help the animal be loaded up," then certainly you would have to unload it because of Sarbala'i Chaim. Umi Shumai, why would that be? La Mishum? Sarbala'i Chaim. Darshinan. You must be that both opinions, you and Rebishimin, muscles Sarbala'i Chaim, this concept of animals not wanting them in pain. Now, it could be the reason why human beings, especially Jews, should always try to take an animal out of what appears to be a painful situation. Pain often is, for human beings, you can have mind over matter, many times we don't. Animals cannot, so the, that which we see animals experience what appears to be pain, it might so to be hurt, but not the same way it does to us because unlike an animal, a person can have mind over matter either way. The Gomorrah attempts to reject this and says, "By the way, this attempts to rejection is going to be turned around in about two and a half lines and shown to be no rejection." But Dilma says that Gomorrah may be, "No, no, maybe there's another issue. You shouldn't be able to stay in peace because there's a loss, you have the animal standing and it's heavy load is on its back, it could weaken its knees." Vahakkakammar, and this is the way to understand things, colon. Matina, when you're loading an animal, it's just when you're loading up an animal delays, but he's on case where there is no, you know, ostensibly no loss that could be incurred. If you load it up now, we're loaded up in 20 minutes, loaded up in a few hours, yet Haiv, the fellow who is just passing by, has to help, Prika, then unloading, the Isbukhissarankis, where there is a potential loss of money, a value of, you know, those that need buckles and gives out that could kill the value of the animal, locals should hit an animal. The more so you would have to help. And the more it says that attempt to rejection, not really, we're going to say it's not really rejection. Could very well be that not only does Prika have a potentialxarankis to Inanami, ask the Gamartin, Inbukhissarankis, and the Gamartin asks as a way of answering, almost a rhetorical question, what you're saying that if the animal needs to be loaded up and it's not being loaded up, there's no potential loss, me, Loyaskin, and Khooinat easily be discussed in their case. Ta-ta Haiv, a Haiv, why is the person transporting things on the animal to get it to a market to sell? Well, if he can't get it on time to the market, which is kind of close, not a Haiv, a Haiv, he'll be nullified, he'll be avoided, he'll basically miss the market day, and that will definitely be a loss. Inanami alternatively, you never know if it's not the safest area, Asugan vie thieves can come along, but Shakli comatika ba hade, if he's stuck there for a long time, with the load, people can steal from him, and therefore, it seems like Rava stands that it would appear to be that it is Dharai Sisar Bali Chaim. Ta-ta, and now when we further try to prove, Ta-ta that Sar Bali Chaim must be Dharai Sis, I put a diamond around the Ta-ta, and the reason is we're going to have another one, about eight lines down, first word online is Masao, and I put a diamond around that Ta-ta. So the Ta-ta seems to, at least initially, be brought to further support that Sar Bali Chaim is Dharai Sisar, Ta-ta that Sar Bali Chaim is Dharai Sis, a tiktani, Saifa, because we keep reading in the Mishnah, here's a quote, two and a half lines, Rabiosa Gleili underline his name, maimir, imhayala of Yestra Masao, this is an animal, and it's got, I don't know, the typical donkey of that size can carry a hundred pounds, let's say, and it's got two hundred pounds on its back, and you're walking by, eim zakugli, you, the walker-buyer, you don't really have to see to it, Shenemar, because the pasta clearly delineates the boundaries of when a person's cryive, it says when a person's walking by and sees an animal crouching under Ta-ta's masaoi, under its load, and we darshan from that to mean Masao Ishiyah halamai, but it has to be a reasonable package or waiter, a thing that it's carrying, that it would normally be able to stand with it, and therefore, if you see it's like overloaded, you don't have to help. That's the end of the quote of the Mishnah, close the right angle. Now, Lava Michalas, does that not seem to imply, that's for Biosi saying that, does that not seem to imply that the Tanayi Kama, that would be the Rabanra of Shim, in the earlier Tanayi in the Mishnah, savar zakugli, that no, if you're walking by and you see an animal that's stuck under its load, even if it's got a much heavier load than would be normally put on it, you'd still have to see to it. No, why would that be my time? But Lava Michalas is not because the Sarbala Klam must be darisa, and that would be a further proof that seemingly Sarbala Klamas darisa. The Khmer rejects us and says, no, maybe not, Dilma, when the puzzle gives us the term to, quote, takas masa'o, that actually is a point of Mahlokas between Rabiosi versus the earlier Tanayi opinions. When it says, you see an animal crouching underneath, it's burned it. Rabiosi windeline savar dar sina takas masa'o, he says that underneath it's burdened, well, we dar sina, to mean it's burdened, masa'i shi'a'ala, muy pai, it's burdened, meaning what would be normal for it to be able to carry? Kama, vera baananananananan, vera baananan savery, they simply don't dar sina takas masa'o, we don't dar sina takas masa'o, we don't dar sina, when it says takas masa'o means it has to be what will be reasonable for to carry, but if it's more than you don't have the mitzvah, Kama connector, and here we have a taydah, because it seems like Di Gomorrah is going to reverse what we had suggested up until now, taydah, know that this is true, that sar baalay haim is love dar sina, now I triple underline the word love, it goes against what we've been saying up till now, but actually sar baal tama is not dar sina, and how do we know that? Well, diktani rasya, here is a quote from the earlier part of the mission, it goes from here to the end of the next line, I put the right angles in, that if you have a person who's got an animal in the animal and has a load, and the animal is apparently stuck because the load is too heavy, halak fiyyash of lei, and the owner, the one who's going along with the animal, he goes and kind of plops himself down somewhere, the amar lei, and he sees you walking by and says hey, hey buddy, hoyo valakha mitzvallifraik, listen, you got a mitzvah from the lord to unload, prok, go unload my animal, please. Well, what do we say in the mission of potter, I died on the word potter, potter, no, there you would be not responsible to go unload, shen amar, because the puzzle clearly says that if you're unloading, you're doing it imahi, I put that in quotation marks, with him. That's the end of the quote of the mission connector, visa al-qaddai-dech, if you were to possibly think that sarbal lei haiim is del raisa, then what difference does it make, mali, isse la maribaha dei, whether the master is there, kind of like unloading with this passerbyer, and helping out, umali, ki, lace la maribaha dei, or what it was going to make, if the master is not there, listen, there's a sarbal lei haiim issue going on, the animal is, uh, is in sar, you got to take it off either way. So, the commerce is no, actually, l'o-ilam, and I, uh, would vector the l'o-ilam, l'o-ilam sarbal lei haiim, is del raisa, and you're right, double underline del raisa, again, we're ping-ponging back and forth here, at this point, the quinoa wants to say that the issue of sarbal lei mister raisa, me, savers, who says that when the mission is said, the walker buyer is putter, I put the putter in right angles, that that means that equals putter lei ghamri, question mark calmer. Really, putter means just you can continue walk and a buyer totally off the hook? Oh, no. Dilma, I think the vav is taken up by the bach, the opening vav. Dilma putter, that word right angles, equals bichinam. Putter means, yeah, yeah, you're putter in helping out and not getting any sort of compensation, but you still have to help, but I have biscar, but you get compensated for your assistance, calma, the hai ke calmer acmana, and this is the way we would understand what the passeg is saying, colon. Ki-i sa le marais squiggle and the word ki-i, and then one word, one line later, I squiggle and the word for ki again. Ki-i sai le marais baha dei, listen, if you see an animal, and it's got a load that clearly it can't handle, and the person who's with the animal is there helping to unload, avat gabe bichinam, then you should also help and help them unload it. However, Ki-lei sai le marais baha dei, if the person who's with the animal is not there along with it, then avat gabe bichinam. Then you would have to take the packages off and you'd get compensated for it, and the reason you have to do it is because it's our by the climb, we'll load them, start by the climb, is darisa. Okay, what is our by the climb? I think the most concluding is darisa. le marais ai lei, should we say that this would be a support to rava, say, brisa goes just over line, I boxed it off, darisa behemus ai vidkei hoven, the animal of a Gentile, metapel bah, kebehemus israll, you have to deal with it just like you would a jewishan animal, that's the end of the snake's source. Now, I am going to say squiggle underline the E, two lines later I squiggle underline the Ella E. So, if you want to see amrus bichinam, if you want to see the following, everything is fine and dandy, that's rava lei, hi mr. Aisa, kamami shum haki, because of that metapel bah, kebehemus israll, that's why, even though it's a Gentile-owned animal, you still have to deal with it because it's an animal that's in sar, kamami, Ella E. Amrus, rather, if you want to say that sarbala chayam is not darisa, amai metapel bah, kebehemus israll, why would you, if you're walking by and you see a, I guess, a Gentile animal, most of this Gentile-owned animal, why would you have to help it out like you would help out a jewish animal? So, the good word says no, that's not necessarily clear from there. Hasam, mishum ava, the reason you would have to help out the Gentiles, because we want to have, we want to avoid disharmony, we want to avoid literally hate, and therefore it's important that if a jewish person by helps out the Gentile with his animal, hakonomami stabra, it kind of makes sense to say that this is not really mikarad in diktani, before we have another today's source, and it says it goes from here to the end of the line, I box it off, that if the load that the Gentile was carrying on the animal was imhasa to una, yai in ossir, yai in ossir would be, let's say non-koshur wine, maybe even yai nessaf, in zakugloi, you do not have to deal with that. Now, yi amris, I squiggle under on the e, if you want to say bishlama, that it's not darisa, that if there's an animal in pain, it is an issue, it's a concept, but it's not darisa requirement, mishum hakim, zakugloi, that's why, in this case, since what it happens to be carrying is contraband, you would not have to deal with it, ela, yai squiggle under on the ela, yai mris darisa, if the animal is there and it, you know, it's too heavy to load, and that concept of zakugloi, mishum hakim, zakugloi, why would you possibly not have to deal with this? Well, the komorra says, actually, hachika amar, this is the rejection of the hakonomi stabra that we had suggested two lines ago, and really, the way you should understand the teneic source is not, if it's laden with us or wine, maybe like it has us wine is back currently, rather, ule hotina, and to help load on yai in user, that ain't zakugloi, which seemingly could very well be that you would have to unload it, just loading it up, you would not allowed to do it, and you'd have to unload it y, because of, sorry about all the komorra. So, put a triangle in tashma, we'll try to discover whether, sorry about the komorra's, there are bhanan, five lines from the bottom, first one line is darisa, put a triangle around that tashma, two lines below that, fourth word on the line is tashma, put a triangle around that, and on the last line, the last two words are tashma, put a triangle around that. So, here we have a number of snake sources, let's see if we can prove anything on this issue, tashma, come in here, and this snake source goes all of six words, we box it off. It says, "Behemas eva kehavim, Gentile-owned animal, umaso yisrael, the load, however, seems to be owned by a Jew, then the passek says, vekhadalta, thou shalt cease." Okay, now, Viyamris, if you're going to say that sarba lakhayim is darisa, amai vahadalta, why should you not help out? Azayv, tashma, you should go along with thee that you have to surely help him. So, the word says, no, really, it could be loylum, sarba lakhayim is darisa, and what's going on over there is not removing packages, rather, hasam bitina, the issue is helping load up the packages. Well, one second e, haqiv, that's the case, ima saifah, keep reading in that brisa, and the brisa continues for another seven words, if the scenario is the opposite. It's a behemas israel, a Jewish-owned animal, umaso eva kehavim, and the load is Gentile-owned, then, and we quote towards in the passek, azayv, tashma, thou shalt surely help. That's the end of the snake source, now, vibitina, if what we're talking about is loading up, amai, azayv, tashayv, like, why would you help out? Well, mishun sarah, di Israel, you know why, because the animal is jewish-owned, you're helping out, you're helping out like your fellow Jews, car broke down. Well, e haqiv, if that's the case, if the load packages jewish-owned, afilu raishan army, then even in the raish-owned help out. Well, you see, the ratio, you don't help out, we have the passek of the haldalta, because behemar, ay vid kehavim. The owner of the load is not there, it's only the donkey driver, and the donkey driver is a Gentile. Okay, and you don't have to help him load up. Safa, however, the later part of the bracelet, the one that we had two lines ago, that's where the driver is a Jew, the donkey driver is a Jew. Now, that's very convenient that we make the donkey driver in the raisha Gentile, and in the Safa, Jewish, ask the gomorro, my passekis, like, what do you see that would indicate that that would actually be the case? Well, because we know who owns the donkey, or the animal, and the raisha, it's Gentile-owned, in the Safa, it's Jewish-owned, stammatimilsen, in general. Inish, if you have a person who owns a donkey, Basar, Khamreya, so we'll probably be the one who is, along with his donkey, transporting whatever is being transported. Khama, vaha, one second. Those two terms, the term, I put in quotation marks, verhaldalta, and the term, it's in its own quotation marks, vazo yevtazo yev, beprika, who dexivi, both, those as far as we thought, you look in the context of the plukin we're talking about, helping unload the animal, in which case you must be talking about, prika. Amalay, or I guess the gear said, changes this, because I don't know who was saying too over here, I don't think we had any names, but al-Ahmani, who would be the author here, is none other than a sheet of shi'a, gli'li, d'amar, that sheeta, and that's, I guess we're being introduced to this now, he holds that sarbal al-Ahmani is actually not a d'alaysa. Tashma, we try again, this snake source gives you the following dilemma, it box it off, it goes from here to the end of the line, you have an udihave, a person who, a friend, someone who you like, has an animal that needs to be lifreked, to be unloaded, the sine, and your enemy, someone you don't like, has an animal, needs to be loaded up, and you got like, well, which way do you go, what do you do? Mitza beseine says the brice, it's actually the preferred, the recommended, what you're supposed to do, is go help out the one, the person who you actually don't like, why would you do that? Well, kade lach was yitzrei, so as to get the better of your eizahara, who's probably telling you a million to one reasons why you shouldn't help that guy. Now, that's the end of the snake source, if you're going to try to say the start by the time it's darissa, and there's an animal that's suffering under its load, ha, aadifle, wouldn't it be more important to first help unload the animal, says the remora, all else being equal, yeah, but here where the issue is breaking your bad meados, that actually takes precedence, afilo hakri, kade lach was yitzrei, aadif is, takes precedence. So, tashma, we try again, another triangle, another tank source, this one also conveniently goes till the end of the line, we box it off. When we talk about a sonae, sonae shaamru, which we assume, when you don't like your enemy, it's talking about the in the possuk, when it says, if you happen to see the donkey of your enemy that's crouching under its load, is a sonae yisroel, it means the person who you don't like is a fellow Jew, the loy sinimimimimimimimimimimimimimimimim, not a Gentile. Now, that's the end of the next source of yamris, if you're going to say that the concept of an animal suffering, sahbalhe, haimis, darissa, malle, what difference does it make, then, if the person who you don't like is a Jewish malle, what difference does it make if he's Gentile, it shouldn't make any difference, it's the animal suffering. So, the Gomorrah rejects this as being absolute and says, mise avris, asoine de crochai, who says, and this is the way I explained it, but we're actually going to come off of that, that when the Bryce at two lines ago introduced the term sahne, your enemy, we're talking about the sahne in the apostle, no, a sahne de massnissen or the sahne de massnissen, the sahne mentioned in the tenaic source is what we're talking about, like the earlier snake source that we had, where you had this dilemma, there's a friend of yours who has to be unloaded his animal and there's a person you don't like who has to load up his animal, that's what we're referring to. So, tashma, we try, I believe one last time, with the following two line and one word sahneic source. Quoting the puzzle, the puzzle talks about it, if you're walking down the road and you see the animal crouching underneath its load. Now, the term that's used in the puzzle is it happens to be crouching, it happens to be crouching, so we're going to darshan this word a few times. When the puzzle says rova, it's crouching, veloy ravtsan, that can't be an animal which constantly, even if it's like loaded up with a normal amount of packaging would crouch down, has to be like a one-off thing. Also, when the puzzle says one word in quotation marks rova, it's veloy I made and not currently standing, tashma sahneic, I put that in quotation marks, veloy mifu rak, it has to be there under its load and not already unloaded. Also, tashma sahneic, I put that in quotation marks, equals maswish yacholamayb, it has to be the type of load that is reasonable for this animal to carry. That's in the snake source. Yomris, if you're going to try to say sarva le chlamis darissa, well then why do one of these things make a difference? Mali, whether it's crouching, mali ravtsan, or it's an animal that tends to crouch down and not be able to deal with it, mali yoy made, or if it's standing. Well, once again, the Yomor comes on to that this would not be necessarily approved for what the mainstream opinion is, because hahmani, this happens to be according to Rebecca Lili, he comes with an extra damar, he's the opinion, and we've had this before, who says sarva le chlamis is actually only a dirabanan. Kama, hahmani, stop it, actually makes sense to say like this, the katani, because it said in the above the snake source, here's a quote, six words, two words on the passek, quotation marks, tashma sahle under its load, that equals a maswish yacholamayb, it has to be the type of load that would be normal for the animal to be able to carry. Unshamis, ladies, lay eyes far. Well, who is it that we know holds it this far? Well, that's ravios yacholili, shmami, now that this must all be according to ravios yacholili. Asks the gamara question, which takes about six lines to develop. Umi mozis mukpislak, really? You want to say the above the snake source is going according to ravios yacholili, the hah-katani sahle, the sahle had said, "The loy mifu rak" and not an animal that's already unloaded. Now, how are we going to understand that? My two words are right, and it goes loy mifu rak. Ileima, loy mifu rak, klau, it's not, it's not an animal that's already unloaded at all. Well, Hoxif, it does say clearly in the puzzle, kataim takim, imoi, that you have to help stand up the animal. Elabshita, what it must mean is loy mifu rak, that you don't help him unload it bechina, for free. Now, as you don't have to do it for free, elabiskar, you're allowed to send him a bill in the mail. Naman shama's lady is lay eyes fara. Who holds this far? That's not ravios yacholili, that's actually the robonon. So we answer that even though it seems to be as the robonon on loylam, really is ravios yacholili, ubete, ina, when it comes to the loading up issue, as opposed to the unloading issue, when it comes to loading up issue, savarla, kirabonon, and not like ripschim. Period. Tana, or tana robonon, we have a price that goes for almost four lines. Quoting the pussock, you happen to walk on the street, and you see kitere, put those two words in quotation marks, you see? Now, yacholai, that would be even if it's like, you see way off in the distance. Note tomoloymar, the pussock also describes the scene as being two words in quotation marks, kisifka, when you happen upon, or when you bump into. Now, that sounds like you're right there, and like the animal's right in front of you, ikisifka, yacholpegya mamas, you literally have to be right there. Note tomoloymar, the other way the puss described the scene was kisiro, when you happen to see, which does indicate a little bit off in the distance. The izohiriyya, shaishpapigiyya, well, what is considered a distance, which you can see, but it's almost like you're kind of already there. Well, shirikahamim, the rabbis assess that, to be echadmi chevomexa, one over seven and a half, or two-fifteenths, bemail of a mill, or about a kilometer, visahu, ris. It's about to be a ris, so, I don't know, about 150 meters, we'd say, something like that, and that's what's known as a ris. As you know, this next source, tana, we have a little bricef, four words, umed dasa yimoyad parse. You have to kind of like, I think it does usually, like, waddle along, walk along after you help load up the load. Back onto the animal, you have to kind of walk along with them for quite a while, and the concern being, because, you know, animal might fall again, and then you want to have anyone to help them. Amarabha Babarhana, he points out, and with this, will conclude Vinoyitelskar, you would be entitled to wages for that additional amount of time that you're kind of walking along with the person, the animal, just to make sure that the animal doesn't collapse under its load again. Adkhan.