Gemara Markings Daf Yomi
Bava Metzia 38
Al-Mihras, Amrud, Allah, and the third line of the new Mishnah. Mafqid Para Se as al-Havere. Let's say Al deposits, I'm going to say Peros are maybe wheat or barley, we would call grains, as al-Havere, Al deposits them with the Bob. Afilohena vudin, now Bob's got them, and even if they are, I don't know, eating a little bit by the mai, so we're getting a little bit moldy, low yigabahann, Bob, sure didn't touch them. Shrung-gam-li-a-li-mare, when you box with Shrung-gam-li-al, Maikr-an-bifne-baestan, he should actually sell them in the presence of baestan, Naishuhu, because that's essentially kind of like Maishif-a-fait-l-a-bye-lin. Giving back a returning something that was lost to its owner, it was getting lost, and it might have continued depreciating in value. This submission says, "The Gomorrah, my time, what's the reasoning of the Tanakama?" You shouldn't even touch it. We have two opinions, Rafkahana here that we circled, and Rafkahana, we'll talk at the end of the next line. Amrafkahana, when a person works for something and accomplishes it themselves, it's quite valuable to them. It says, "Rafkahana, Adam writes, 'Bekab-shal-alayya, personally prefer one measure of his own things, he teeshe kav en shal-hapehrei,' then nine-kav of somebody else's stuff, prefers his own things. Don't go and sell it. Rafkahana, "Bekab-shal-alayya, sir-kah-dhammar," well, there's another concern, and it says, "Rafkahana, yes, we're concerned that this fellow, Al, has some other produce, untied, produce, tevel, and he is going to declare that the stuff he deposited. Al, the stuff he deposited with Bob, is going to be the truma or the myser for the produce that he has somewhere else, and we have no idea, and that's the problem. Again, Khashinan, we are a concerned Shema, maybe Al, Asan, Amrafkah, maybe Al made this stuff which is with Bob, truma, Umayyasir, Amrkahmakhir," and obviously, if Bob goes and sells it, then other people would be potentially eating myser, even truma. So, basically, we have the snake source, two and a half lines start here, it seems to indicate otherwise. In this the snake source, it says, "Amrafkid, peray, sechah-vayre," so it's the same case as ours, Al deposit, sub-products with Bob, "Hareza, lo yiga," Bob shouldn't touch them, "Lefika," and it seems like, because of that, "Bala-bias, asan, te ruma, myser-al-makhimakhir," the rightful owner of this produce, knowing that the person you deposit with and going to do anything with it, is allowed to declare it truma, myser, for other, devil produce that he has wherever he might be in the world. That's in the snake source. Now, Bishlamais, squiggling it on the Bishlama, in one line later, I squiggling it on the yellow. Bishlama-al-arafkahana, who Bob had said, basically, a person perverses his own stuff as opposed to somebody else. Trying to take a tani, then it makes sense that the taniic source, two lines ago, said the word, I put this in right angles, "Lefika," in other words, since a person would prefer his own stuff, the one he deposited by isn't going to sell it, and therefore, a person can declare it that same person, Al can declare it truma, myser, for other, devil that he has. Al-al-arafkahana, however, how do we understand the "Lefika," it's almost circular. In other words, "Makkha-sikha-ver," right, "Hareza-lika," because he could have made it truma, myser, from makkahana, therefore, he can make it truma, myser, makkahana, that just doesn't read properly. Al-al-arafkahana, says this is the way to understand the above-taniic source. "Ha-sh-ta-d'am-rah-ban-an-loin-naaz-vin de chai-shin-an, now, sincer-ban-an-a-sid," better not sell that produce, because we never know what the status of it is, "Lefika," the balabai sais is on truma, myser, makkahana, basically just a little bit clearer, a little bit clearer, a little bit more explanation, and then the brice reads fine, that's the end of the rereading. Period. Al-arafkahana-verahana-lind, amrabi-a-kon-an-sikha-verabi-a-kon-an. Here comes the martial-de-maklokus between the Tanakhamir-shin-weem-leel-an-er-mishna. That maklokus, where Tanakhamir says, "Don't touch it," or shin-leel says, "You can sell it, but if they're based in," is bek-de-khest-ray-naan. When there's a, it's within the realm of a reasonable loss going on to this, to these pay-bros. Yos mikkah-de-khest-ray-naan. Now, we had two opinions on what the Tanakhamir, with a reason of the Tanakhamir, would be in contra-distinction. In other words, he would disagree with the Tanakhamir-shin-weem-leel-an-er-mishna. Now, the Tanakhamir-shin-weem-leel-an-er-miklokus, where the Tanakhamir-shin-weem-leel-an-er-miklok kad-e-khest-ray-naan is, it's definitely not 88%, it might be 3%, 5%, 10%, Rasha gives the shear as being nine-half-kav-per-core. Okay, so the more than asked though, if it's kad-e-khest-ray-naan, but if you, if you literally look at what Raph Kahan has said, writes on the mikkhav-shin-weem-leel-an-er-miklokus, a person would prefer his own measure than nine times that of his friend. Look at what it says, yeah, nine-to-one ratio is, is a lot, but, and it's a guzma-balma, it's, that's an exaggeration. A person would clearly prefer his, you know, nine times something else than one time of his own thing. Maysfej, we have the snake source that we're going to bring with a question on Rabiyokhanan. It says the snake source, the fikkh, al-a-bai-sa-i-sa-i-saan-chum-a-um-a-a-sa-al-mokkaim-a-chaar. This is the same snake source we had about ten lines ago, and therefore the owner of this produce, who deposits with somebody else, can declare a trum-a-mai-sa-mokkaim-a-chaar. Well, how can you do the vollechus-dum-a-hav-al-a-luhu, ya-a-a-sa-mikl-a-chaar-s-ray-naan? Why shouldn't you be concerned that maybe the produce of the deposit was getting very moldy or eaten by the rodents, vis-a-veninu, and the guy deposited with soldit, the kakhat-tav-al-am. And then our buddy over here, Al, is going to be eating untied produce. He thinks the stuff that he has is going to be covered by the stuff he deposit with bomb-a-bombertys, all that. Well, the kimon-a-sa-s-dum-a-chaar-s-ray-naan-loy-shri-aar, to have produce losing more than the typical standard loss is very uncommon. Okay, so the gmour-a-sa-s-dum-a-sa-v-e-mish-taz-dum-a-chaar. Let's see, it does happen. My, what are we going to say? If you're the one, if you're a Bob who has this produce deposit with you, vis-a-veninu, nam-a-hu, we should sell it. But shouldn't we vollechus-sham-a-saan-ba-la-ba-yis-trum-a-mai-sa-mokkaim-a-chaar? Shouldn't you be concerned that the fellow deposited with him, Al? Declared this stuff to be true, mai-sa-mokkaim-a-chaar? Well, says the gmour-a. Okay, let's say he even did that. Kim-a-sa-v-nina-nami, when we sell it, we don't sell it to anyone. We sell it specifically to kai-hane-a-am, so even if it was made truma, it would be to kai-hane, kai-sa-la-si, truma. Because if it kai-hane-a-am, now, even though you're going to get a lesser price for it, because, I mean, kai-hane-a-m will pay for truma, but not close as much as, you know, holding his worth, truma is going to be eaten by kai-hane, it can only be eaten when they're in a state of Tara. So he, the kai-hane-a-bitt-me-trum-a, miz-a-mihu, that's who you sell this stuff to. Kam-a-la-nami-a-chaar, nami, well, then go back to kai-hane-a-chaar, why don't you also say this of any kai-hane-a-m, bitt-me-trum-a, we didn't say that. Well, baha, pliki, this, is the maklok, is between ra-ba-ba-ba-chaar-na, versus ra-ba-ba-ba-ba-chaar-na over here, and six lines later, the last words on the line are of nah-ba-ba-ya-saar-na-chaar-a-chaar. So ra-ba-ba-ba-ba-chaar-na-saar, yos-mih-gir-hous-rain-an, lei-shriyach-medi. To have produce, start to rot or be destroyed, more than gir-hous-rain-an is really uncommon, v'chim-mish-tah-chaar, and when it does happen, le-kame, hud-a-vyas-mih-gir-hous-rain-an. It's only after significant time has passed that you get to that point, and therefore, If the Al who deposited this stuff with Bob now declares this stuff to be a true mizer for some other things that he has, then he definitely did that chronologically before. He did that, I don't know, a week later, a few weeks later, but not six months later when it's starting to go bad. He'll talk therefore. If you have more, then what's considered standard operating losses in the produce. So you should sell it. The Bob, who is the one who has it right now, to go on him for whatever the value of that type of produce in Truman is. From now on, yes, of who we circled so far. Yes, we make it frustrating. And actually, it is somewhat common. We're having a who. And when it does happen, it seems like it's almost something intrinsic, and maybe maybe it's the humidity, a little alter to what happens pretty quickly. Now, the essence of Nina, if you're going to say to this fellow that had a deposit with him, Bob, then, zimmin de kadimumazulu, you never know, Bob might go and sell it. He's doing something good. But the other little Balabais, Truman Meisomacamacher, and when the owner declares that that stuff that Bob has, which he doesn't know that Bob actually sold, the Bob sold it, and it's already gone, he declares that Truman Meisomacamacher lo yada de zavniz, not going to have any idea that Bob sold it, because he'll tell them. And he, Al, will end up eating Tevo, period. Meisfei, we have a genetic source, now that goes till the last word on the thin lines, let's see, two, four, six, eight, nine lines, exactly. And it's going to end up being a question on Rubio Hunan, who says it's the egg source. I'm off comparison, so have a rice. I'm going to deposit it produce with another person, let's say Al deposit with Bob. They hear kiwu, and they rotted a bit, or yain vejich mitz, he deposited wine, and it got sour, vinegary, fermented, shemin vejivish, oil, and it became, like, spoiled. Devash vejivish, Devash is probably not bee-honey, bee-honey is actually one of the greatest preservatives nature ever blessed us with. It's, I believe, date honey, which can go bad. Arese le yigabahin, if you are the one who has a deposit with you, you shouldn't really touch it. Devra mare, we box from mare, vikha khammim, we also box the khammim, the khammim, maim, oh, you still have takanu mai khamm based, you know, you should do something beneficial for this situation, and sell them in the presence of a court. Not only in the presence of a court, but even when you sell it, you got to sell it to someone other than yourself, in the presence of the court, because you mai khammim, when he, the one who had it deposited by himself, was in mai khammim to others, vay no mai khammim, not to himself, it looks maybe potentially a little bit fishy, or he was not gave a devra khammim. He said, boy, similarly, got by, it's takka, charity, communal charity collectors, bismanshi and lehmanim, they look around and they box from some good situation, and they have no anim to give it out to. So, now, they have this cash, and it's usually in, like, small denomination coins, like prutas. They can use all those prutas, which they don't last as well as, like, silver coins, they would go bad quite quickly, so he can trade them in for silver coins with others, but not himself. Got by, tambhuid, those who collect actual, like, food things to give to the people who need food, bismanshi and lehmanim, let's say there's no poor people who like to divvy it out to, then mai khammim, so you sell it, but it's la cheirim, vay no mai khammim, can't sell it themselves, that sell to other people. As soon as it's an exhaust, and the main thing you want to focus on now, which is what the moral focus is, is on, kitani mia, here's a two word quote, from the first line of the brice, pay raise, they hear kiwu. Pay raise, very kiwu, and it seems like it's a maklokas between never a mai khammim. Now, up above, we had been told by Rabiokhan, and divraha kul, your mai khammim base, and in here we see a maklokas, and mai khammim, my love, that Rabiokhan are arguing, yes mai khaestrainan, even if the stuff is getting there, like a significant loss, and that's the question on Rabiokhanan. And it's just like a moral low, bikkade khaestrainan, it's where the loss is only up until, but not including greater than the standard understood loss. Really, the hab, but the tinek source gave a number of examples, yai invihikmid, shaammid, vihivish, vash, vihidvish. Those expressions, those different items seem to indicate the yes mai khaestrainan, nenu. Those definitely seem to be greater than kite khaestrainan. Well, since they're more not really kashinihani, those things are different. The wine, the, I'm assuming the olive oil, and the date honey. Y kevan de khamm, khamm. Once they became what they had to be khamm, then that is it. In other words, they only rot your go-bad to a certain point, and then they basically stop. And remarise is no need, therefore to sell the things off. Period, shaammid, vihidvish, vihidvish. Two of the examples we had was oil that went rancid, or bad, honey that became icky, or moldy, or lost its good taste. Le mai khaas, what do you do with either of those two things? The leather workers are always in need of oil. I could use it. In the dvash, the date honey lakitisha digamli, it's very beneficial on wounds or sores that camels have, often where the saddle rubs against the camel. It's medicinally beneficial. Period, we had said before khammid, mai khamm, mai khamm, based in you sell them under the courts. Maita khamm, takhanas, avilhu, what was the, um, takhanas, what was the benefit here? Amravashi lakhan khamm, that, you know, if you let something go a little bit bad, you can kind of spill it out, or pour into your container, you still have the barrel. But if you let it go bad for a long time, it'll ruin the barrel. Also, that's what we're talking about here. The mai khamm, if you eat what then, is being argued about by remeir. And the rabbanans, since the remeir agrees, if it's more, than kadekastra'inam. Well, you know, they're arguing about remeir so far, they'll have some aruba kashashu. We're concerned with some that might be a significant loss, like more than kadekastra'inam. However, they'll have said muat, but just that the barrel might not be able to be reused like kashashu, we're not concerned about. Whereas, Marzar, for their abonan, a few left, said muat, namikashashu, that we're concerned even for a lesser potential loss, like the barrel being unusable again. The mission, instead of shikum leo leo leo leo leo leo, you macrame base and sell them in the courtroom. They shikum leo leo leo leo leo leo leo leo leo leo leo leo leo leo leo leo leo leo leo. Itmar. Rebi ababar yaku voyan de lei namar biokhanan. And I started with biokhanan, and it says, "The halaha in our missiona is like a shimum leo." "The ra'vam wa ra'vnaqmana" and on that name, halaha kediver ha'amun. Nope. Maqal is the truey paskan like. Okay. But at least according to Rebi ababar yaku, and they were biokhanan, we go go shikum leo leo leo. The commercial is a one second, don't we know that already from something when biokhanan already told us. In other words, but in a different way. "The ha'am wa ra'v yakhhana shim" and you already told it to its ones. "Da'am wa ra'vam wa ra'hana" and circles are biokhanan. And you were in the entire shishu-sidry missiona. Shishan or shimm leo le missiona. Say no, the rishum leo's opinion pops up in our missiona. "The halaha is always like him except for three cases. None of which are ours except for the case of an ar'vav. See you then in nayak right now." Okay. So, if Rebiokhanan already told us that general principle, we always pass like rishum leo. Looks at those three cases. What do we need for biokhanan piping up over here to say halaha kediver ha'am leo. We already know that, do we not? The more answers, I'm writing the new biokhanan. It's actually a later generation on mareek maklokus. As for the earlier generation of biokhanan ha'al, did he give a like a cross-the-board rule? We always accept for those three cases, go like rishum leo. Or like on a case-by-case basis, he told us that halaha was like that. Kama. Now, me darabam shim leo, lie in the line of his name. Nishma, dimma yuridin karla nixa shavli. 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The kavan daha'a loy litzavas, who should have said like, "You know what, let my errors see to it." And didn't. It must be that he doesn't want that as opposed to nit tushim, which I double under the line, should not shumbalam balkarachan. Basically, probably thinking kidnap, the bushwhack. They're not here anymore. Taking into captivity. And that's maklokus tanoyim. In that case, rabam leo would hold. That you left the close relative, see to it. Go into the field and start working in the rabam and say, "No." Okay. Now, mai shanohana karluhoo, nixa shinoh. Mai shanohana karluhoo, nixa shinoh. We kind of already started on the rashi, but the gamurah. So what's the difference between the two? And the gamurah explains, and with this we'll conclude, nixa shin is the balkarachan. Nixa shin implies that that, which the owner is not here, is kind of like he was forced away. Maybe he was kidnapped. Dixiv, like the possuk, uses that term when it's describing the protus of the sabbatical year, of the shmiti year, vahashvish, tish mittenah, unitashtah. Which is kind of like kind of a choice. It got forced away, namely, afkhasa demalkar. That's what the king says. And obviously the king wants what's best for us, so we listen to it. But why? Because that's what the king says. Whereas ritushim, demi dhata. And that's where a person willingly left. He knew he left. Why? That doesn't make a difference. But he knew he wasn't taken into captivity. Dixiv, like the possuk, in Hoshan, dictates when it says aim albanim rutasha. Albanim rutasha. In the context of the possuk, it's pretty clear that that is with the das of the person in question.