Gemara Markings Daf Yomi
Bava Metzia 34
'Lama Dalit' - I'm at Allah for about 15 lines down at the two dots quoting the 'Mishna-shilayim' 'Balaaratsli-shava' etc. So it seems like from the Mishnah, this person has the ability to, if it says if he pays and doesn't want to swear, etc. 'Amarov Khiyyabbar 'Abaam Rabiachna' - nice circled 'Rabiachnaan' - 'Lawi' - when the Mishnah says that he pays low, one word in right angles, 'Shilayim' - don't understand that as 'Shilayim' - 'Mish' - like if it was $500, it took out $500 and gave it to him. Allah, rather, 'Kavan Shah' - 'Amar' - once he merely said, and I put an arrow in the margin pointing down, we're going to refer back to this, but once he said, 'Hareini Michelleam, you know what, I'm going to pay Afaibishulayi Shilayim' - even if he didn't actually pay yet, that's enough that he then is able to acquire the rights to the Kaifal or the four or five. Okay, that's what Abiyokhanan says. The thing is, though, let's go back to the Mishnah and see what the Mishnah seems to indicate from Diyukim of it. So we quote now the Mishnah, four words, it's not, 'Shilayim Baralaaratsli-shava' - the Mishnah said, 'He paid, didn't want to swear.' Sounds very clear for the Mishnah, 'Shilayim' - he actually paid, that's when we say that he then gets those rights to the Kaifal or the four or five payment, 'Lo Shilayim' - but if he didn't actually pay, 'Lo', he would not, that would be a question on Abiyokhanan. The thing is, though, if you keep reading in the Mishnah, 'Aimah Safa' - here's another four words, a little bit later in the Mishnah, when it said that, 'When is it that he does not get the potential Kaifal or four or five payment?' That was, four words, right angles, 'Nishba' - if he swore, 'Lo Shilayim' - he did not want to pay. Okay, let's be medied from that. 'Taimah' - the reason there is, 'De Loi Ratsa' - he didn't want to pay, so I'm not paying. Ha, 'Ratsa' - let's say he did want to pay, 'Aimah Safa' - shilayim even if he hadn't actually coughed up the money yet. And that would be great for Abiyokhanan, 'Elamiha Lake Lamashmina' - rather, from here, meaning from these two parts of the Mishnah, which seem to, if you're mediac, of one part, you get one conclusion, another part, you get another conclusion, you can't really conclude anything either as a refutation of Abiyokhan or a support of Abiyokhanan. Kama. Tanya kavasabiyokhanan, but now we ask you to bring a brisah, which would be quite a support for Abiyokhanan. This goes for almost, maybe a little bit more than two and a half lines, and it says it follows. Hasta yu'chaar paramecha be'rai. If I rented my friend's cow, vinigneva, and it was stolen, okay? Now, even though a sau'chaar is high for gneva veda, if you wanted to lie and swear that it was forced away from him, he couldn't do anything, he actually becomes putter in that shwua. Therefore, if he says that it was stolen, he's basically making himself responsible for paying for the karun. So what happens over here? Hasta yu'chaar paramechaar veda vinigneva. The Amar. I double underline the word Amar, and we'll refer back to this Amar a little bit later, when he says the Amar ha'laar, haraini m'shalayim, vinigne nishpah, he says I'm gonna pay, and not swear, the a'chaar kim sagana, then it turns out that Ghanav is found, in which case he's gonna be paying double Mr. Ghanav, but to who, m'shalam tashumih ke'fil, to the sai'chaar, to the sai'chaar himself, and that's just like Abiyokhanan that he doesn't actually have to pay, just this enough to agree to pay for him to get the ke'fil rates. Amar a papa. A circular papa, and put a number one in the margin, this is gonna be Lushan one of Rapapa, and about eight, nine lines down, first word on the line is Da'amri, the third and fourth word of a papa, circular papa again, and put a number two in circles, and we're gonna have two l'shainess of what Rapapa said. In the first Lushan, we know there's four different types of people who might be using or watching somebody else's thing, shaymuhrinam, shaymuhr, sai'chaar, a shayl, and a sai'chaar, and different levels of responsibility each one has. Now, if sai'chaar papa, you have a shaymuhrinam, I don't want shaymuhrinam, Kavan shaymuhr, if he says pashati, I was totally negligent, which essentially saying I was negligent, therefore I have to compensate you, 'cause the item is all over here, Makna Lake Fela, in that case we assume that if it was stolen, and the gun has then found the double payment will go to the shaymuhr, why? 'Cause he was willing to pay, pashati is, I was probably shouldn't ever have to pay, because could he have gotten himself off the hook if he wanted to lie with another claim? Sure. Do you eat boy? Pashati, you could have said it was just stolen, and he didn't say that. He said something which was bechai of him to pay, and that's also gonna be good enough that should have been that it was stolen, that he would be able to get the kefuhr, kamuhr, shaymuhr, sai'chaar, I handle on shaymuhr sai'chaar, if you have somebody who was watching an item, for pay, came on shaymuhr, nignhava, he says listed it was stolen, in which case he has to compensate the rightful owner for it, Makna Lake Fela, the rightful owner, if it turns out it really was stolen, and the gun of comes and pays a kefuhr, the rightful owner is Makna, that kefuhr payment to the shaymuhr sai'chaar, the e-boy, 'cause the shaymuhr sai'chaar, if you wanted to lie, could easily have gotten off the hook, the e-boy, patr, now, shaymuhr, shaymuhr, that you know where the thing is, it broke, or it died, and he wouldn't be responsible to compensate for that, now, shayel, the general relationship between a person has an item, and a shawel, somebody who borrows that item, the one who borrows it, the shawel, he's getting all the benefit, he's not even paying for it, a shayel, shayel, amar, I died on the line, shawmuhr, if he says, "Hareini mishaalayim," you know what, I'm gonna pay, now, normally up until now we've said that saying it is good enough here, though, lo, maknile, kavela, I double-ended on the lo, the rightful owner is not transferring the potential double payment to him, why? 'Cause he really didn't have anything else to say, well, would the shawel be able to say to get him off the hook, but my hapula, the mifter, and offshay, if he wanted to, say, lie, and say something that wasn't true, be mishaalayimuhr sai'chaar, would he be able, would he, would he reasonably be able to come with a claim, oh, you know what, it just like, just dropped dead, well, this maknile, lo, schriach, be maknile, lo, schriach, is very uncommon, and we do not say that if you wanted to, we're gonna make this claim, yeah, if you wanted to, we could have said, oh, you know what, guess what, it was struck by lightning, and then aliens came down and took it away, 'cause that's so unusual that a person wouldn't claim that, or we couldn't say that a person could claim it because it's just very unusual. Kaama, eekadamri, here's the second lushin, rupapa, amar, of papa, it's really the same as the schriachina, the schriachina, sai'chaar, it's just when it comes to the shawal in this second lushin, rupapa, shawal, nami, even a shawal, kevan, sha'amar, once he said, I died in a line, shawal, if he just said hare any mishaal, you know what, I'm gonna pay, even though if he hasn't yet paid yet, maknileikfela, the ordered item will have given over the potential for the double payment to go to him, to go to the shawal, dee boy, patre nafshay, 'cause you know what, if you wanted to get himself off the hook by saying, maysi maknileikfela, and he didn't say that, and therefore by saying that he will pay, that's tantamount to him paying. Amar lei rubzvid, I noted rubzvid, and I guess rubzvid is speaking to a papa, hachi amar abhaye, you know what abhaye says, says rubzvid, shawal, aji shawalim, the shawal is not gonna acquire those possible Kefel rights until he actually pays. Now, my time, ah, what's the reason? Well, here's why, how do you have the hulhanah shawaloy, a shawal by definition gets all the benefit, he's not paying for the item in question, he's totally using it, doesn't have to pay anything, kama connector, and therefore biddibura, the mere saying, yeah, you know what, I will pay for it, lo maknileikfela, the rightful owner is not transferring the potential ability to collect the Kefel because of that. Okay, and that's rubzvid, now tanya, the gamora notes, tanya khaasadrubzvid, we have a brisa that seems to support rubzvid, here is the brisa goes for two lines plus two words and starts here, hashawal, para mihave, right, I squeal underline hashawal, if somebody borrows a cow from his friend, now again, the borrower has all the benefit, he gets to use it, doesn't he pay, the nignava, and then it was stolen, and I underline here the word vikki-dame, the qi-dame hashawal vishu, I'm in double unknown, the shi-lame, and here, he paid up right away, he actually did, it sounds like qi-dame, and then he paid, the akhartim sadana, and then it turns out that the thief is found, mishawalaym, who does the thief's kafel payment go to, misham, tashwami, kafel, to the shawal, okay, and that's very much like rubzvid, namely that he actually has to pay it, not just say that he'll pay it, okay, now this tinek source, which was a support for his vid, what do we do with it in light of rupapa, the first luschna, second luschna, so lalishna kama drupapa, according to the first luschna rupapa, vande lohavya tu ufta, not tu ufta, because according to the luschna kama rupapa, a shawal who just says that he's gonna pay, not makna be the kafel, and that's very much like this bryzid, which sounded like he actually has to pay it, however lulishna bastra, the second luschna rupapa that said even a shawal who merely says he's gonna pay, gets those kafel rights, lulishna bastra, should we say this to you, because it sounds very much, and the bryzid, we just quoted two, three lines ago, that he actually has to pay it, so would we say that it would refute the second luschna rupapa, well, a makna rupapa, rupapa, would tell you to defend his second luschna rupapa, is this kinetic source, mialima, is it like any stronger that question on me, me, mastnes, and then our mission itself that we had the other day, dikatani, what did the mission say, shilay, might put that in right angles, he paid, and we already said vu'kimna be amar, and I put the corresponding arrow up over here, that's a case of where he had said it, hakonomi so too, and this bryza, it's bamar, even though it said he paid, it means he said he was gonna pay, what's this one second here, me dummy, you can't really compare the shilayim term that was in our mission to the shilayim term that's in the bryza five lines ago, haasam, lokitani, it didn't say in the mishna, and this word we underlined in our bryza about six lines ago, ki-dame, shilay, shilay, whereas hakha, over here, it does say ki-dame, that very much sounds like he has to actually have paid it, well the gomor says maybe haba, maybe not, what is the ki-dame that he, he went before and did what's the ki-dame, my ki-dame, ki-dame bamar, he proceeded everything and said that he was gonna pay, okay, the problem with that is, the taneic source we had about five lines ago by a shilayim, and the taneic source that we had about twenty lines ago by the saihere, ha-mi-dikitani-gabe saihere, if you look up the taneic source we had about 18, 19 lines ago was by a saihere, and there, let's read the first line again, haas saihere parmi-gabere, even nigniva, the amar, said bamar, so ha-mi-tani-gabe saihere, since they're by the saihere of the amar, and now we go to the taneic source that's like five, six lines ago, and by a shilayim, didn't say vamar, it said ki-dame, shmami-na, it must very well be, the fact that we're using different words is very precise, dafka-kitani, which sounds like the taneic source about six lines ago, seven lines ago, he actually had to have paid, okay, now that's assuming that both those taneic sources came from the same school of taneic sources, but they're both brices, and therefore if you're gonna compare and contrast them, do we know, for facts, do we have any indication that they were taught, like, with each other, next to each other, parallel to each other, you can compare and contrast, be some of the taneic off of them, who says maybe not, however, this is interesting, this is the way you should doesn't do this, but they went back and checked shilinu-letanoye-debai-re-briya, debai-re-vosia, the brices-say-rovers, the expert learners in the base measures, number of kia and rivosia, were the two main promulgators of brices, you have the brices-ro-kia, the brices-ro-vosia, those are the most medullic brices, they checked with them, the amri, and as far as they were concerned, they said, "Oh yeah, Gabi-hadaditanyan," that they were taught one rest another, and as they were from the same school of brices, and therefore, Lush number two of rapapa is refuted, period. The gamar now is going to, coming off of the case we had, present us with eleven or twelve different questions of similar cases, other than the first, they're all going to be questions and I hate to ruin it, but we're going to end with a big take, so here we go, cheat to connect your case number one, and we'll number each one as we go through it, so the first case, amar, let's say the guy says, "Ani Michelum, I'm not paying," however, because of him, he then later says, "Hareani Michelum, you know what, I'm going to pay," how do we view that, even if he, you know, if he pays, fine, but let's say he didn't get paid, but he said he was going to pay, but before he said it wasn't going to pay, well, how come our ani Michelum, we view the second statement as being significant, self-binding, and therefore even though he only said he's going to pay, we trust that he's going to pay, it's like he did pay, comma, case two, how about this though? Well, Amar, if he starts up by saying, "Hareani Michelum, you know what I'm going to pay," the Khazuram, he then shortly afterwards says, "Ani Michelum, Ani Michelum, I'm not going to pay." My, how do we look at that, Colin, mearm, and do we say that when he says he's not going to as his second statement, Mahajakajar, basically backing out, Odilma, or no, no, no, he's not backing out, the milse kai, he still is going to pay, and that what she says is not going to, well, de krijhu de kamadrile, we've had this numerous times that when people actually have to pay up, sometimes they'll say, eh, not going to because, you know, you don't have the money right now, and then we get the money, he will pay, so how do you look at that? Well, no answer, and question number three, how about this? Amar, Hareani Michelum, he says, you know what I'm going to pay, which we set up until now means that that's good, and he gets the k-fell, and then mates, he drops dead, Vamru Bonav, and the sons, who inherited the person who died, in other words, the Schummer's sons, the Schummer died, they say, eh, no, no, Michelman, you know, we ain't going to pay. My, how do we look at that, colon, me, amarina, and do we say, mahajakajar, bohu, well, they're backing out, they said they're not going to pay, or maybe not, Odilma, the milse da vuhoin kai, me, when they said they're not going to pay, it's similar to when the father would have said, yeah, I'm going to pay, and they're not going to pay, why would he say he's not going to pay if he said he was going to pay, because he's trying to slide out of the responsibility for the time being, because cash is tight, holds so over here, udikliadikha, madhula, we're really going to pay, if their father says he's going to pay, they're going to pay, they just, they're kind of short on cash right now. Number four, let's say, Shalmu Bonav, my, let's say the, the sons, because the father died, let's say they do pay, where, these guys who are left, in other words, the sons, let's see, Amr-luhu, the bylem can say to the sons, the bylem just received the cash compensation, you say, no, listen, I had a relationship with your father, ki-achnoyik phayla, when I give over the phayla rights, that's because I had a relationship with la vuhoin with your father, nice that you guys paid up, but your father, daavali nai-achnashoy, he did a lot of favors for me, I had a good relationship with him, however, you all did hu, lo, I'm not going to give you over the k4, right, it's great that you pay, but you don't get the k4 rights for that, oh, Dilmour, maybe Loishna, makes no difference. Question number five, Shilame le Bonim, let's say he paid to the sons, Mahu, so you have the one who paid, the one that he would normally pay to would be the person that, he's responsible for, but that person died and he pays to the children. What are we so ready there, ayo Dilma b, aye, do we say, matsu, amrulae, the sons can say, listen, ki-achnylach avuna or avu, our father, khayla, when he gave you the k4 rights, that's because daavali nai-achnashoy, you did favors for him, he did favors for you, aval, on on us, la di-dan, lo, you didn't do anything for us, we're not being able to k4 to you, even though you're paying, oh, Dilmour, maybe Loishna, we make no distinctions. How about this, Shilmour bonim, le Bonim? Both of the fathers who had originally made this transaction died and then the sons paid the other sons, so the sons of the ones that are responsible paid, the ones that are responsible too, do they get the k4 rights for the guy that would be found? Number seven, shilame mexah, mai, let's say, from the outset, he says, listen, I'm gonna pay for the whole thing, I'll pay for half of it and no more, what do we say, does he get half of the potential k4 payment should they come in, or not? Question number eight, sha-al-shtay-paruis, he originally borrowed two cows and then when they're both stolen, but shilame-achos, many pays for one of them, this is almost like an eem team slumber, if you want to say that he doesn't acquire half, well, how about if he borrowed two cows and they both get stolen, he says, I'll compensate you for one of them, what do we say there? Or question number nine, sha-al-min-achos-shut-shtay-paruis, let's say he borrowed a cow from two partners, vishil mai-achos, and then paid one of the partners, he paid his full 50% to that partner, What do we say about him acquiring the K-fell rights? Shudshfinn. Number 10. Shudshfinn Shashald. Let's say you have partners, two people, who were Shael from one person, Vishilim Echadmhan. One of the two partners pays completely. So does that partner have the rights to the K-fell in the future or not? How about this? Question 11. Shael Min Ha'isha. Let's say I'm a person who borrowed from a woman, her nicksay malook, those were assets that she brought into the marriage, where she keeps the principal of the assets. But the payrolls, let's say if it's an apartment building, the rental checks go to the husband, Vishilim Echadmhan. So I borrowed from the woman, but then paid back the value of, let's say it was a cow, to the husband Mahu. What do we say about the acquiring of the K-fell rights? Do we say, since, well, the caring doesn't belong to the husband, so it's not considered a payment that we get in the K-fell rights, or since the husband is after all, the financial overseer of that estate and he gets the rental checks, he is considered an owner. And then the flip case, which is case 12, the last question, Isha Shashald. If it's a woman who asked to borrow, let's say she needed it for her parka malook, the land that she brought into the relationship, Vishilim Balah. And then her husband is the one who paid Mai. It's basically the same as the previous question, 11. How do we view the husband with regard to the next and middle of his wife? Is he like a owner or is he not? And to that long list of questions, we end with a take. The questions remain unresolved. Period. Awar of Huna. A circle of Huna. Awar of Huna gives us a one liner here and he says, back on the mission. And we said that the person can decide to pay and he doesn't have to swear. The shilim. Vili Radsli Shaval. Okay, fine. He doesn't have to swear the regular shil, but we still make him take a shvua. Mashi bien eu sei. A shvua. Shein habe rishu sei. We make him take a shvua that the item in question is not in his possession. Why do we do that? My time. Well, it's pretty obvious. Qashin al Shammah, and I'm not so involved. That the item in question, that he's got, maybe he, I don't fell in love with it. He likes it. He actually wants to keep it and he's just going to say, yeah, you know what, I was stolen you and I'll pay you for it. Maybe he wants to keep it. So we make him take a shvua that he doesn't have it. Maysve. We have a question on this, on Rifuna. And I put a long question marking in the margin that goes down to the second line on Lamad Hamad al-Aulaf. It's quite a question, but here we go. This is the tinek source. It goes about 11 or 12 lines and it starts here. We're going to have the ratio of the tinek source and we're going to have this safe of the tinek source. And essentially the cases go, the tinek source is going to give us four different cases. Here we go. Case number one. Malvis kavere, ala mashkrain. Vavara mashkrain. So let's say I'm the lender. I lent out a thousand dollars to somebody for a mashkrain and then the mashkrain got lost. So possibly the number one. Vamarloy, an I, the lender, said, Selahil visehul, let's call it Selah a thousand, well a thousand dollars. I lent you a thousand dollars. Selahil visehul, for that mashkrain, Shekel haiya shave, and I'm telling you that mashkrain and I'm terribly sorry, I lost it, but it was worth five hundred. Shekel is half of a Selah. Okay. Well, what does the Lava say? He says, Vahala amir, uh, lo-ki, uh, no, Ela Selahil visehul, that's right. You did lend me a thousand dollars, but you know how much the mashkrain is that I gave you worth, Selahaiya shave. In other words, the mala was basically saying you still owe me five hundred. True, I lent you a thousand. You gave me a mashkrain and the mashkrain was worth five hundred. Okay, fine. I lost it. You owe me five hundred. The Lava is saying, no, no, no. And the thing I gave you as a mashkrain was worth a thousand. I didn't owe you anything. And therefore, the, uh, Lava would be potter, potter from having to take a shua, because he's not admitting anything. He's saying, I don't owe you nothing. Kama. Case number two. Selahil visehul, shekel haiya shave, that seems to be, uh, similar. So yeah, I lent you a thousand dollars and this, uh, mashkrain that you gave me, I lost them terribly, sorry, it was worth five hundred, so he's still owe me five hundred. The Hala Amr and the Lava says, Loki, uh, no, L.S. Selahil visehani, Allah of True, you lent me a thousand dollars, but shloisha dindran haiya shave. It was worth seven fifty, where essentially he's saying, if you lent me a thousand dollars and the mashkrain that I gave you, which lost was seven fifty, I still owe you two fifty, haiya, then he would have to take a shua, which is basically a way to make sense because at the end of the day, the mala was saying, I lent you a thousand. It was worth five hundred, meaning you stole me five hundred. The Lava's saying, you lent me a thousand, that's right, but it was worth seven fifty, I still owe you two fifty, essentially he's saying the mala you owe me still five hundred, he's saying, no, I owe you two fifty, which is otherwise known as a mode of a mix us, and he would have to take a shua to back up his claim. Slash. Now this is the Saifa, it's going to be the third and fourth cases. In this scenario, the Lava says, uh, listen, Selahil visehani, Allah of True, uh, you lent me a thousand dollars for that Masha'in, Shtai'im haiya shav, it was worth two thousand dollars. You lent me a thousand dollars, I needed a thousand dollars quick, and I gave you my two thousand dollar, uh, I don't know, Rolex watch. And therefore he's basically saying that, listen, you lost the watch, well, then I borrowed a thousand, so you don't owe me that, but you owe me another thousand because the watch will work two thousand. The ha'lam, or what does the mala viseh, uh, sorry Charlie, low key, Allah Selahil visehani, in all these cases, they agree what the alone amount was, they just are disagreeing about what the Masha'in value was. So he says, yeah, that's true, I lent you a thousand dollars, Selahil shava, and the Masha'in, he was worth a thousand, essentially, I don't owe you anything, I lent you a thousand dollars, he gave me a Masha'in worth a thousand dollars, I'm sorry, I lost it, but was like even, whereas the Lava is claiming, oh no, you sold me a thousand because the Masha'in worth two thousand, putter in that case, it's essentially that the Lava is saying you owe me a thousand, the mala viseh, I don't owe you anything, that's a corporate call and therefore it'd be putter. Case number four, the Lava says, Selahil visehani'a love, you lent me a thousand, shayama'i shava, that Masha'in gave me worth two thousand, so you owe me a thousand, the ha'lam are in the mala viseh replies, low key, uh, no, true, Selahil viseh, I lent you a thousand dollars, I love, hamisha, didn't deny a shava, but it was worth a thousand, two hundred and fifty, that Masha'in, and therefore, chayev, because the Lava is essentially saying you owe me a thousand, the mala viseh saying no, I owe you two fifty, and that's a mode to mix this case, therefore he would be chayev, semicolon, the tenec source continues for another line and a half, and it's not going to be so clear, um, which case, the following line and a half, is coming to qualify, so let's read it, minishbo, well, who is the one who takes the schfua, misha pikadun, it's low, it's the one who has the pikadun, or had it last before it's, you know, it's gone, which is otherwise known as the mala viseh. Shema yishava zet, because we're very concerned if it's the lova who swears, um, the yotsi hala, and then the mala viseh will turn around and whip out the pikadun, now what's the concern if you whip out the pikadun, um, could very well be that the, uh, the value of it is not like that, now, compare in this case the mala viseh to the schfua, and it ends up being a question on revuna, first we have to figure out though, which case, the last line and a half of this price is coming to qualify, we had four cases, one, two, three, four, now by the way, in case one, there's no schfua, because it said putter, it's only case two possibly or case four, now normally when we have a briceh, and there's a qualification, the qualification is coming to qualify the thing right before it, so, uh, hey, which case is the last line and a half qualification going on, elaymi squiggle underline the elayma over here and two lines later, almost underneath, I squiggle in on the yella, so if you want to say the qualification of meanish, well, is going on the safe, I read above that number four, that would be the fourth case, that's the case it, you know, came right after, well one second, the tape book lay, no, no, no, in that case, the reason that the model would have to swear, is because de suo gabe milva hoo, normally the model of the one who lent out the money doesn't have to swear, but here, he does have to swear to hak kam wa idi mik sasatayna, the lova saying the thing you sold me a thousand, because I think it was worth two thousand, he's saying no, it was only worth two, uh, uh, at twelve fifty, so only you two fifty, essentially the lova saying you owe me a thousand, he's saying you owe you two fifty, that's a mode of a mix, that's the reason for him to swear, ela, so I squiggle it on the ela and, ela and shmul, ala, marshmul, the qualification at the end of this price is going on the, raysha, now, raysha usually means the beginning, which would be case one, now, maya raysha, what does that mean, in the first case, he's part of him taking a shmul, no one's taking a shmul there, so rather what we mean is, uh, safe adiraysha, otherwise known as case two, um, and here we go, we quote it for three lines, now we just re quote case two, sela hilvi sicha alav shekal haiya shava, I want you a thousand dollars, the masha, which I'm terribly sorry that I lost, is worth five hundred, the hallau imer, and the lova says lo-ki, uh, no, no, no, that's not correct, now true, sela hilvi saani alav, you did lend me a thousand dollars, but shlisha didn't deny a shava, it was 750, haiya, the lova would have to take a shwokasis emotima mixas, now, that's the end of the quote of the case two, dishfua, gabe, laiva, hu, in that case it seems that the lova is the one who has to take the shwava, amara, bonon, and the rambei said, and this would be the qualification at the end of the price, so lee shava, malva, that we're gonna make actually the malva swear, why, kashami ye shava za, because if the lova swears, the ocea, hala sa bhikadun, and the malva whips out the bhikadun, and oh my goodness, it's not really worth that much, and that would be the qualification, now that we've figured out what this qualification is going on, how's it a question of funa, kazvihim, isa, if it's really so literal, funa, like rafuna said, that we always make the person who had the moshgon swear that it's not barashousa, kave, namishjada, milva, shainabir, shousa, once he's gonna swear that he doesn't have it, hai kimatsimawfakli, how's he gonna turn around and whip it out, so why shouldn't the lova take his moment to make a shwokas number two, like what would be the problem, any mirtzashem, next time, we will pick up, there's four different approaches to deal with this, amar rava, or maybe rava, I circled the name, a lion and a half later, near the end of the line is reviosa, I circled that, about five lines later, first one line is demalva, the next word is abaya, I circled abaya, and a lion and a half below abaya is ravashi, I circled ravashi, and any mirtzashem we will pick up with this point next year.