Gemara Markings Daf Yomi
Bava Metzia 46
We're going to pick up on Nem Vov, Ahmud alif, about halfway down the Ahmud. First line is Matbea, in the middle of the line we have a pre-triangled Acefay, we also have another triangle, four lines from the bottom, and one I don't think I mentioned, which is on Ahmud Bayes, about 12 lines from the bottom, first line is Kirab, in the middle of that line, is a Tanan, we try and hold that Tanan. So here we go, let's see these three questions. Now the question I'm going to be directed against, a few lines before the triangle is Ula, and Ula was the one who, as well as a bunch of Amma, Ryan had said, Ein Matbea, Na Sukhalipin, Khalipin is most commonly practiced with Eya, Kirchif, if I want to acquire something of yours, we take a Kirchif, lift up the Kirchif, that clenches the deal, can a coin be used for that purpose? So Ula said a coin cannot be the handkerchief substitute in the Kenyan Khalip. Acefay, Rebe, Abba, Ula, so pick up with the Acefay, Rebe, Abba, brings the following to the next source, which would be a question on Ula, and the next source goes for about four lines in a word. Let's see, have a guy, he's a boss, he's got a bunch of workers, Haraisha Haayu, Hamar of Uplay, I love, he's donkey drivers, he's hired, he's workers, he's hired, Taibin Aisaibushuk. They come after him, he's in the marketplace, he doesn't have a cash on him, they say, we want our wages, we want our wages, he doesn't have any cash on him, but what does he do? The Amalish al-Hani, the boss says to a local money changer, listen, Tenli Bidinar Maus, give me a silver dinner, which is a significant coin worth of lesser value coins, Va'afarna Saman, let me pay them their wages, Va'an-ni, El Al-Aqah, continues the boss to this money changer, and I will bring to you, I'll pay you back Yafah, a dinner, Utrasis, and I'll pay you back a dinner plus another little coin, so you're like lending me the equivalent of 100, I'll pay back like the equivalent of 110, Mima Oshiih, Sheba Basi from Money that I have at my house, Kama, well, immediately most, he actually has the money at his house, Motr, it's permissible, the Imlav, and if he doesn't have the money at his house, then it would be Usr. Now that's the end of this next source, when we say it's Motr, the understanding we have right now is because since he has them, he's basically making a jalipin, he's trading the coins that the money changer is giving him now, in exchange, jalipin for the ones that he has at home. Now the Yis al-qaddaitah, if you were possibly to think that Ayn Matbea Nas, a jalipin, well, a coin can't work in a Kenyan jalipin, Ha'vulay, Ha'vav, Usr, well, if it ain't going to be a Kenyan jalipin that's going on here, the only way to look at this is as a loan, and we know that's a problem, hey, you're Bob, can I borrow a hundred dollars, I'll pay you back a hundred and ten dollars, that's basically outright ribbous. So it must be that a matbea can make a jalipin. That was the price that was posted to Ula, Ishtik, Ula, really didn't have a response to that. Amra-la in Aribiaba said to Ula as a possible response, so there was even though Aribiaba attacked Ula with it, he's, we're all on the same side here, says Aribiaba to Ula, Amra-la by Dilma, well, maybe Ed-v-ed, both of these cases are beprutais. Now, a "prutais" sometimes means a minted coin, like a copper coin, sometimes it just means like a copper slug, or un-minted, like a disc, little copper disc. That's what we're talking about here, beprutais-chanu, de leika, alayhu, tiva, they don't have a mint on them. It's a picture of Caesar on one side, or the Lincoln Memorial on the other, ved-v-ed and therefore both of these are considered pira haves, not considered matbea coins, considered piro mishumachi, and that's why nignobachalipin, it will work as a jalipin. That was the suggestion of Aribiaba to Ula, Amra-la, so Ula's back to Aribiaba, yep, that, I think, is the correct understanding. Now, deikonomi and precise reading of the snake source, we'll also bring this out, dekatani. Read very carefully, these three words, I put them in right angles. He said he's going to pay him back with a yofa denar u trasis. Now, Veloy katani, it didn't state that you wouldn't pay him back a denar yofa, which is the way you would say a full, unworn-down denar coin and a trasis, rather said yofa den sounds like something that's got the value of a denar, shmami-na, that, indeed, that is the case. Now, that was the first answer of Ashi, has an alternative answer, vashi, Amra-la-a-la, bidamim, ube, protatos, we're talking about money and we're talking about these copper coins. Well, then, doesn't that prove that you can do a jalipin? Not necessarily why, because Kavan de Islay, since, remember, the boss who was in the marketplace getting croutaise from the money changer, he and his house has the money. Since de Islay, nasa-kailimer, it's almost, even though he didn't say it, it's almost as though he viewed it as though he said, halvania-cha-vibini-a-cha-em-sa-mafte-a. Hey, Bob, you want me, like, you know, $100 until my son shows up and brings it, or until I found the key. In other words, that's allowed. And that's why it would not be an issue. So, Tashma, we try again with another snake source. Again, try again as a question on Ula, who had said, "You cannot use a coin to a jalipin." Here's the snake source. Goes for about a line and two words starts here. So, "kohana-as-se-dam-em-ba-achair," "k'evan-shazah-za-za," "nasa-yev-za-ba-chalipin." So, "kohana-as-se-dam-em-ba-achair," I'd say, yeah, "mish-nim-es-cha-skidushin." And the way we understand at this point is, "kohana-as-se-dam-em-ba-achair," that which is usually used for its value to purchase something else, meaning, like, a coin. "k'evan-shazah-za-za," when one party acquires it, it becomes the other one, becomes "chayev" in anything that might happen to the jalipin. Let's see the Rashi here. Rashi is on the first of the wide, wide, wide lines right near the bottom of Rashi. "k'evan-shazah-za-n-es-chayev-za-ba-chalipin." "im-noss-na-ba-chalipin," if the owner gave it as a jalipin type of Kenyan, "beh-halife-shor-uh-para," let's say, "my $100 for your ox or cow," "k'evan-shaz-cha-kbal-para," once the owner of the cow did a "mashi-cha-an-the-mat-be-an-the-coin," "niss-cha-y-a-vall-am-at-be-a-the-vall-am-at-be-a-the-ball-at-be-a," who's trying to acquire the para. Now is fully the owner, "beh-hal-ainsin-shayev-al-du," "beh-halipin-me-at-a," anything that happens now. So, like, if that cow gets struck by lightning five minutes later, "im-noss-a-shor," if it dies, mais loy. It's time for the guy who just gave the money. "Aphabishelei masha even though he hadn't done a mashi'cha." Alma seems from there, sister Rashi. "Khanabhe khalibin shalmat bea." Sounds like a coin can be used as khalibin. Okay, so again, that's the tinek source. Let's read the line in half in the Gomara. "Khal hanashe dalimba achaar." Mind you, what is it that is usually used for its value for something else? Well, that's usually a coin in mat beaush. Maminaah seems like we should conclude from here might be "anashe khalibin." Question on the opinions that say that a coin cannot be used as khalibin. "So the Gomara transrena says, 'Amera vihu dai'cha, and ona vihu dai'cha, he says, 'No. Hochi kha'amar. This is a way to understand the tinek source. The khal hanashe dalimba achaar is khalhan nishum domim ba'chaar. Anything that's usually used to be given a value when you give it in place of money for something else, which is basically any movable item, kei vanchos achaa, nish khalibs achaar. So once the party acquires it, the other one is now responsible for what happens to the thing they want to acquire. Now, not only that, but ha'chaar nishtabra, it actually makes sense to read it like this. And as we're not talking about money, we're talking about mitalcilin, midiktani saif, from the fact that the saifah, and here's a one-line quote of the saifah, says, and here's the example. Kaitzad, well, how is this plated sof out? Hekhlif shor bhipara, achamor bishor. Imagine you have a person who is trading or exchanging an ox for a cow, or a donkey for an ox. Shmami, now that we ain't talking about money, but we're rather talking about stuff. Period. Now, I put a brackets in over here before the word ulamai, and brackets go well past the halfway point of the amud till first words on the line are kiravshashe's metaretslin, I closed the brackets. Immediately after that closed brackets is where we'll have our last triangle, it's none, but let's do the brackets now. The brackets are essentially hava mean analysis. We had to have a mean, and we're going to analyze it. Ulamai desalika daita miktani ekar, that which we had originally thought, that we were talking about the kolhanasadumbach, or talking about a matbea coin. My kaitzad, how in the world would you understand the kaitzad at the end, the saifah, that we just quoted two lines ago that talks about trading an ox for a cow. I don't know, so there's no money in there at all. So this is how you don't understand it. Hakhi ka amar, that the kaitzad of the saifah isn't bringing out the exact case of the ratio, but saying there's another similar case, and it would go like this. Put the right angles in, this would be a rereading of the saifah. Upirinami of the halipin. So if you're going to understand the ratio of that snakes were talking about coins, then you have to add in this line, and also, pay raise can be halipin kaitzad, and how so, hech le shor vipara ikamor bishor. That's the end of the rereading, close the right angle. Now we did have a makhlokas, we'll have it again shortly. Han ikhleur of Sheishis, Aisur of Sheishis' name, and the line later I also circled with Naqwin's name. All is well according to Sheishis d'amar, he's the one who says piri of the halipin. There's a makhlokas as what you can use to do a kinyu halipin. So the primucker is the shoe by Rus and Boaz, and that's a klee. Can you use peros? Can you use an apple for halipin? So according to Sheishis says piri of the halipin, then this works because the hakhlokan was perios, that's halipin. Elder of Naqwin, I circled with Naqwin who says, oh no, halipin can only be done with a klee d'amar kleein, of all piri, loy of the halipin. That's all in a phrase marking. Then my kaitzad, how would we understand according to him the kaitzad? Well, how would... Excuse me, hiklif to make sure be para, oh to make ha'mor be sure. So the... I skipped the line here. I'm sorry. Of all piri, loy of the halipin, my kaitzad, hakhikama. Right, I'm sorry. Hakhikama, one line back, first line is kah'mar, that you have to re-read it like this. Not... There's also pairs that can do halipin, but rather there's even money that's like halipin. Now, normally halipin is done with items, but Yeishdong, shein, keh, halipin, I double underline the keh kehlipin. It's not money that is halipin, but it's like halipin. Kaitzad, how so now, how do you have money that's like halipin? Well, hiklif, not a sure, but the value of a sure for a para, oh to make ha'mor be sure, or the value of a ha'mor for a sure. Now, how do you get that? So, let's see, rashi. Rashi across from here about eight lines down, dibiramascal, kaitzad, hiklif to make sure be para. Here's the case. Let's say I have an ox, and Bob has a cow. So, what happened? Machar loy sure, I sold him the ox becach, becach mose for a thousand dollars. Uma shah, it's a sure, and he does a machine on the shore. He takes the shore, but it's kind of like I'm always eating babbos with me a thousand dollars. Amor lea lea keh, now, Bob comes back to me and says, you know what, Horowitz? Para yeish, leish, anin, nayusin lecha, but deme' a sure. I actually have a cow, which I'll give you for the value of the shore. We know the shore is basically a thousand dollars, but he's not giving me a thousand dollars, giving me a cow. Venne'oisei, yachad, peki ba'alav, and they both agree on that, and they accept it. Neschai'ev ba'al ha'para, the one who has the para, who's going to be using that instead of paying a thousand dollars, la seis lei'a sa'para, ve'in ekhamm yakhalach sir, and neither of them come back out. In other words, that clench the deal of a hakika'mar, and this is the way then to understand the kaitzad at the end of the snake's source, kolhan ni shoon dumim ba'acha, whenever you have something that had been assessed via something else, in other words, kolam et althilin, sha'adam sha'am lecha'evir, that a person assesses for his friend, in other words, I have to bob it to give me a thousand dollars, instead he assessed his cow and is giving that in place for nayusin lei shumas, deme'an, bech vilchayf et althir, sha'ai'alu lecha'ar, since, or once, kei van shousa'alu lecha'ar, (speaking in foreign language) Okay, so that's quite a reading over here, but essentially, I sold my cow to Bob for $1,000. He took the cow, he owes me the $1,000, says, "You know what, Horowitz, in place of that, I have another animal, I'll give you for the $1,000, that's the case." My time at the Ravnachman, now back in the Kamara, what's the reason of Ravnachman, who said that when you have dumbam like this, it works, and we had said that, near like regular dumbam, it does work. Well, Sarvalaah, he holds like Rabionkhan, Rabionkhan and Omar, Rabionkhan and holds, and we're going to have five lines later in the middle of the line, Rachalakashay, also in the line, Rachalakash, where Rabionkhan holds that, on a purely Torah-level money, totally works to acquire. And then why the rabbis come along and say that giving money should not acquire, we made Ma'amru Mishik, not only actually pulling the item itself to the one who's getting it, is the reason that that will clench the deal, but not the giving of the money. Well, we're afraid. Let's say I sold somebody $1,000 of wheat, I don't want to say me, let's say Bob sold somebody $1,000 of wheat, and the guy said, "Listen, just keep it for me for now, I'll come and get it when I have to." And then the fire breaks out and Bob's wheat storage area, like, what's the incentive for him to save it? If Ma'amru Mishik, it's not even really his. So the concern is, Shami Amul, that Bob might say to the purchaser of the wheat, "Listen, I'm sorry, like I gave it to you, I know you gave me the money, but it's for Chitachabaliyah, your wheat got burned, it's ruined." And that's something that is, especially in the older days, there used to be fires all the time, and therefore the exeras made over. If Ma'amru Mishik made over, "Milsa de loyishchikha," something which is not so common, "Loyi" goes through "Beeraban" - they're the Rebanan, did not make the exera. "Kamru loyishlokishu, we underline to Ammar Mishikha Mufreshusminatara." Wouldn't it be machikha? No, that which you have to, if it's an item that's being transferred, it has to do with machikha and only machikha not mows. Well, Han, Nihal is going to be well for Reishlokish, Esavela if he holds like that, which was brought out later by Rifshas. Medtar is not Rifshas, so he'll answer the same way. Rifshas did up above that period of the jalipin. Ela Esavela if he holds a group of knockmen, who says, "Piri loyi of the jalipin," or you can't use payers for jalipin, then matzbeya, lo kani, and Reishlokish holds that a coin is not going to work. Hehri, mitarishlokish, how would Reishlokish answer this? How would he understand the Tinek source, which said if you exchanged an ox for a cow? Well, that ain't going to work in jalipin, because it's not a cleave, and it ain't going to work as dumbmen. And the komara concludes that, actually, Al-Korchach, who are forced to say that Reishlokish cannot go like of knockmen, but Reishlokish can only fit in within the Rifshas approach, korishas, mitarishlok. That's the end of the bracketed section. We have a triangle here, this is the third attempt, and last attempt. Said, ar-meshna, kalim et althilin, koinen zes. All moveables can acquire one another. Reishlokish has one, acquires the other. Al-Mereishlokish, another Reishlokish. Vafilu, that's even, if you have a kissmalli moes, be kissmalli moes. I have a sack filled with coins, and I give it to you, and the jalipin, therefore, is affected. And your sack filled with coins is now acquired to me. Huh? Okay. Sounds like, number one, a coin can be used as the handkerchief, so to speak in the kalipin. And a kounen can be acquired to a handkerchief Kenyan. Don't we see that from here? Well, not necessarily. Thiergum, or ra-vaha, ra-vaha explains that as the bag of coins is not really current coins, rather be dina-an-ka, uve-an-nigra. Dina-an-ka-nigra is basically two types of coins. Kolin, echad, one of them is shapas-la-say-mal-hus, the entire country. The authorities say that they should no longer be able to be used as money. The echad, shapas-la-say-mal-din, and the other one is the local area won't allow people to use the coin, but you go somewhere else, and it would be able to be used. And that's what's being traded, a sack of one of those types of coins for a sack of the other type of coin, where neither of them are really easily spendable. Vitzrihat, and you need to teach me both of those cases, and here's why. DEI, squiggle underline the word DE, and four lines later. First word on the line is bechalip, and the next word is VA, squiggle underline that. DEI, if we were only told the case where the coins are past-la-say-mal-hus, that it's the authorities that say that you cannot spend it, let's say, let's use the United States and the individual States. So the entire United States of America says, "Mishim de laisseil." And there was no travel really between the United States and other continents. So if the molecules past-la-dip, "Mishim de laisseil," you can't spend it anywhere. You can't spend it in Arkansas, you can't spend it in Florida, you can't spend it in Texas, you can't spend it in Maine. Of all past-la-say-medino, and it's only one, one, we'll call it a state, but it would be like one area, let's say the state of Tennessee said you can't spend in particular currency. Well, desaculate, "Mishim de laisseil," you can go to Maryland, or Arizona, or New Mexico, and spend it there. Aim, I might have thought that, well, since it could be spent, some rosaccati might be, who had still got the status as a coin. They might be an as a jalibin, "Well, you can't use a coin for jalibin." Okay, so you had to use that case. "Kama vie ashmin," and if we were only told, and I is going to line the word "vie," if we're only told past-la-say-medino, the type of coin that the local authorities had said cannot be spent. Well, that's because when the local authorities do it, people are very particular in that area. "Mishim de laisseil," it's not spendable, it's not current, it can't be used as money. "Lobitsin de laisseil," not like in public, not in sort of a private transaction. "Aval past-la-say-malchus." You never know, though, when it's the entire United States is trying to enforce a "ep-soul" on the coin desaculate bitsina. So, like, it ain't going to work in public, but you could do some sort of, you know, transaction where no one's watching. "Aime, I might have thought to say a katimat baeh," who then maybe it still has the status of a coin. And we know, as a general rule, "Aime, I'm going to say a katimat baeh," who then maybe it still has a status of a coin. And we know, as a general rule, "Aime, I'm going to say a katimat baeh," who then maybe it still has the status of a coin. And we know, as a general rule, "Aime, I'm going to say a katimat baeh," who then maybe it still has the status of a coin. And we know, as a general rule, "Aime, I'm going to say a katimat baeh," who then maybe it still has the status of a coin. Adkah.