Gemara Markings Daf Yomi
Bava Metzia 54
I'm going to give him a limit base, five lines from the bottom. The third and fourth word is any bioli, but I put a diamond around that. And Anun Dalud Amadalaf, about ten lines down, first word on the line is Karen, the next word. So I bioli put a diamond around that. So the Gammar is going to ask a few questions regarding Khomish. The additional fifth asks Lagomora here, now, on the bottom of Nungimul Khombeiz, Khomshah Milagav, Ohumshah Milabarah, how do you figure the Khomish? So we're used to, in modern western math, if you have $100, let's say, and you add a fifth, well, we'd probably say that you'd add $20, which is a fifth of the 100, and get to 120. However, that is a Khomish in one way. There's another way to look at a Khomish is that you look not at the figures starting with, but the figure you end with. So if you're starting with 100, and you want to end with a figure that's a Khomish, then you'd maybe divide 100 into four portions, and then add a fifth portion, which would get you, let's see, divide 100 into four portions, 25 times four, add another 25, and get you to 125. So the Gammar wants to know, the Khomish that we talk about, is it Milagav, is it of the principle, or is it Mila Bar, a Khomish Mila Bar from outside? Basically, it was 100, would it be 120, or 125? I'm Ravina Tashma, so Ravina says, "Come, and here brings its next source," which goes until the sixth line, a non-dollar monolith, and it has to do with redeeming hacktish. There's many times when somebody gives something of theirs to the base, and makes a hacktish, and they want to redeem it, they have to add a fifth. So it says, "The next source, ha-bai-lim, ha-im-rim, ba-a-strim." So let's say the person who donated something to hacktish wants to redeem it, and he said that he's willing to pay 20, the whole ad-dom, and other people are willing to pay ba-a-stream, 20, who gets it, ha-bai-lim-coid-min. The previous owner is the one who gets it, why? Because when a person redeems something from hacktish that he himself donated, Milagav, a nation who received and claimed that he adds a fifth. Amrachad, let's say someone in the crowd says, "Hareli ba-a-strim, ba-a-strim," you know what? I'll pay 21 for it, ha-bai-lim, ha-bai-lim, ha- six, because if a guy paid 21, they're going to have to add their additional homage from the 20, which would be five, so 26. "Iindalain Estrimusnaim, someone else says they'll pay 22, ha-bai-lim has to notice an Estrimusheva 27. In other words, the bai-lim is always going to have to pay whatever amount the person bid, plus the additional five. "Bai-strimushelish, Iindalain, if someone else says they're willing to pay 23, ha-bai-lim, he has to pay Estrimusheva 28. "Bai-strimusheva are bai-lim, 24, some other character says they'll pay 24 for it, a bai-lim, that would be the 24, plus the five, Estrimusheva 28. "Taysha 29, and Iindalain, Estrimusheva 27. "A-25, someone else is willing to pay for it, the bai-lim, ha-bai-lim, ha-bai-lim, ha-sim, schleishin." Now, why does the bai-lim have to keep paying that much more? "Lefi-sheh, in my sifen, ha-bai-mesh, al-illuyah-sheh, zet." So originally, the bai-lim would have to pay if he said 20, 25, so he has to go up to, if somebody else is willing to bid 25, somebody else is willing to bid more than 25 than that somebody else gets it. But he always has to pay at least the 25, plus the additional five for a schleishin, schmaminah. It's pretty clear from here that when we figure the ha-bai-sheh, estrimusheva-libar, schmaminah that the ha-bai-sheh is outside bai-bai, if we started with something where 20 and he has to add a ha-mesh, it's not the ad's 4, rather he looks at the 20 as 4/5, so let's see, 1, 2, 3, and then a 5th, 5th is another 5, get you to 25. "Kit, tanoye, if you go more points out, that is actually a maklokas tanoye, as to how you calculate the ha-bai-sheh." If it's an egg source, nothing goes for 2 and 1/2 lines, quoting the passek, it says, "Vayyasov, chamishi sai, alav." And you should add a 5th on top of that, sheh-heh-hoo-ve, chamishai, chamishah. And the way you get to a 5th is whatever the principle is, that's viewed as 4/5th, then you add an additional 5th on top of it, that's divy-wib-yoshe, and re-boxy-wib-yoshe. "Ribyenasan," who we also box them, or, "No, when the passek says chamishi sai," that's one word from the passek, "that's chamishi shalkeren." So if you start out with 100, you divide the 100 into 5 portions, and then add on top, which should get you to 120. That's the end of this, an egg source. By the way, we had already diamond this, it's another question. When you have something that you are redeeming, does the chomish hold back the effect of the rest of the redemption, or not? The chomish is ma'akeif, or ano ma'akeif. Let's say you have something that is kudchim, you obviously have to eat the kudchim chalom only within the walls of your shalai, and let's say you redeem it, then you can eat it wherever you want. But let's say you redeemed it for its value, but didn't pay the chomishah. Would that hold back chomish ma'akeif, or ano ma'akeif, colon, dalid, if you have something that's 4, comma, the dalid parik, it's redeemed for 4, so something with $4 redeemed for $4. The kinaf shei ma'akeif, and independently, you're adding the chomish, sounds like in that case, alma'akeif would not hold back the effect of the redemption. Odoma arba bechamshah parik, or no the way you look at it, something worth $4 redeemed for $5 redeemed for $5 redeemed for $5 redeemed for $5 redeemed for $5 redeemed for $5 redeemed. Well, Amravina tashma, if that's an egg source, goes for, well, to the end of the line, box it off, it says here. D'amai ain loi haimesh. If you have mysar sheini, normally mysar sheini, you have to take that produce to your jalayim. If you want, though, you can redeem it. If you're the owner, and it's your produce, you have to add a fifth when you do it. Let's say you have d'amai, d'amai, which is, I have to take mysar sheini from, but it's only a d'irabana n'chiv, so the d'amai doesn't have a haimesh if the owner is going to redeem it. There's no haimesh, but ain loi beer, it also, unlike other mysar sheini, that at the end of the third year, in the sixth year, you have to destroy your mysar sheini that you have left, you have not yet brought to your jalayim, the d'amai doesn't have that restriction. Okay, that's the end of this next source. So it doesn't have a haimesh, and it doesn't have a beer. It does sound like, though the gourm makes a d'ukha, karen, yashlai. As long as you haven't redeemed it, it seems like it would be as for d'id, outside the well-suh jalayim. Now, my taima, why would it be that there was no haimesh, but there is a karen? Sounds like karen, the basic value of the item, d'amai ain be d'areisa, that it holds back even on a d'areisa level, each with your abundance, so when you're talking about d'amai, it would hold it back also. Whereas the haimesh, the additional fifth, d'alayim ain be d'areisa, that doesn't hold back the effectiveness of the redemption. On a tural level, laysa d'arabana, and therefore a haimesh is not ma'akif. The gourm suggests, well, maybe the whole thing is a makhokus tanayim, leema kittanayi. I've put a long question mark in the margin, starting here, going down about ten lines till first word of line is savar. The gomorah is suggesting now that maybe this is a makhokus tanayim. Here's a tanayim, source goes for about three and a half lines and starts here. Let's see how the person knows the nousness of karen, he paid the principal to redeem it. V'ilay nousness of haimesh, but he did not give the additional fifth. Rabbi Eliezer, who he boxed ain mair, yoy haul, can eat it. Wazabiyushua, who he boxed ain mair, lo yoy haul, cannot eat it. Comes along and I circled. He's going to try to marshal this makhokus or apply it to various opinions in different cases. And says Rabbi Niren, d'Iverbiy Eliezer, Bishabiyushua, Bishabiyol, it would appear that we should go like Rabbi Eliezer, who had said go ahead and eat it on Shabbits, because of his special Indian of covered Shabbits, if you don't want to prevent people from eating things just because they didn't give the hulmeish, whereas Rabbiushua would be during the weekdays, where you don't have that special Indian. Now, that's the end of the snake source. Meet Ammar from the fact he said, and here's a five word quote for the Bryce we just read, Niren d'Iverbiyeliezer, Bishabiyushua, is that Rabbi Eliezer would appear to a way to go when it comes to, let's say, can eat that food on Shabbits. Mihlal, the implication is very straightforward and obvious, typically gaffi le bechal, that if you would have asked Rabbi Eliezer himself, he would have said, oh, even the week that you could do that. Also, kamami d'ammar, here's another five word quote from the Bryce we just read, and the fact that it said that Rabbi said, Niren, it would appear that we should go like the D'Iverbiyushua, Bishabiyol, that's the end of the quote of the, about the snake source. Mihlal, the plea gi, the implication is that Rabbiushua himself, though, would argue, even Bishabiyushua, in which case, my laba ha, sfarakam, if you should not say that what Rabbi Eliezer, Rabbiushua, you're arguing about, is the following, sfarak. Der Rabbi Eliezer, who I underline sfarakamish le mahake. The homish is not mahake, and that's why you can always go ahead and eat it on showers of the rest of the week, and Rabbiushua underline sfarakamish is mahake. That's why, if you only gave the principle, but not the homish, you redeem it. You cannot eat it. That's the end of developing our question. So essentially, should we say that it is a mahlokas tannoy. Amraf papa, as far as mah papa, or papa says, nope. We're not going to say that, rather, kamah, to kuli almahakemish le mahake. If everyone agrees, if you pay the redemption value, but not the additional fifth, it will not hold back the effectiveness of the redemption on a tutorial level. The haqah, what's going on over here, it's basically, are we concerned that the person will be negligent and never pay the homish or not? Hocha bechai shinamib shiusa. Are we concerned that if you get people used to this, though, negligently, not pay the fifth, kamifliki kolin. Marr sa varais kulanarana maras thi sariyo shua, he's of the opinion, hai shinamib shiusa. We are worried about that. If people realize they could sort of get the effectiveness of it without paying the fifth, they might come to not pay the fifth. Whereas Marr sa varais kulanarana, this maras, this would be ravioli, as is of the opinion. We're not cautious for that. Look like shiusa. Period. We're going to have a couple lusshinas of the next piece. Amra biokhanan, I don't want to biokhanan, but number one in the margin, and about nine ten lines later, first one lines are biokhanan, I don't want that to biokhanan, but number two in the margin. So let's see the first lesson. Amra biokhanan. I don't want to call my name, everybody would agree, but hak dish, when it comes to things that have been sanctified, dedicated, donated to the baisamidush, that a person doesn't have to add a fifth right now to have an effective opinion of hak dish. So I'll call my name a hak dish, sheh, hillel, why? Because there's some other part that's being interested in collecting that fifth and will constantly be hassling this guy. Hey buddy, you got to pay up your fifth. Hey, where's the fifth? Hey, where's the cholmish chol, who's the person who would do that? The gizbaran, the temple treasury, in other words, it's almost like the IRS. If you owe the IRS money, they'll find you. The gizbaran, if you owe the money, they will find you. Since the gizbaran, even I say, bishok, the gizbaran will, even if they see this guy like out in public anywhere, they will request that cholmish repaid. Okay, so everyone agrees. The gizbaran, if you owe the money, there's no maklage, there's no maklage. Here's a brisa, my look somewhat familiar. It's going to start similar to the brisa we had about ten lines ago, but diverge a little bit. So nasa nasa karen, velain, nasa nasa kaimish. If the person paid the principal value, but not additional fifth, maklage is Rabbi Al-ezer here, and though the chachamom, bakts are Rabbi Al-ezer, Rabbi Al-ezer, I'm here. Hillel. It does not work. Amar, Rabbi. Hillel, Rabbi Al-ezer, Rabbi Al-ezer, Rabbi Al-ezer, Rabbi Al-ezer, Rabbi Al-ezer, Rabbi Al-ezer, Rabbi Al-ezer, Rabbi Al-ezer, Rabbi Al-ezer, Rabbi Al-ezer, Rabbi Al-ezer, Rabbi Al-ezer, Rabbi Al-ezer, Rabbi Al-ezer, Rabbi Al-ezer, Rabbi Al-ezer, Rabbi Al-ezer, Rabbi Al-ezer, Rabbi Al-ezer, Rabbi Al-ezer, Rabbi Al-ezer, Rabbi Al-ezer, Rabbi Al-ezer, Rabbi Al-ezer, Rabbi Al-ezer, Rabbi Al-ezer, Rabbi Al-ezer, Rabbi Al-ezer, Rabbi Al-ezer, Rabbi Al-ezer, Rabbi Al-ezer. That it will work. If you're talking about hek dish, you're trying to redeem and you paid the principal value, but not the fifth, it would actually work. You still have to pay the fifth, but the effectiveness of the being put to the hek dish would work just by paying the principal, if you'd like to come in. That's the myser, that's what we're talking about, redeeming your myser, Shaini. That's the end of the today's source, the same way that we analyzed the Rabbi, Masha Makhal, Rabbi Al-ezer, and the Rabbi Al-ezer, and the Rabbi Al-ezer, and the Rabbi Al-ezer, and the Rabbi Al-ezer, and the Rabbi Al-ezer, and the Rabbi Al-ezer, and the Rabbi Al-ezer. Well, says the kumbara. Me-dah-mar, here's a quote to the end of the line from the Hebrew. So we just read from the fact that Rabbi said, "Well, it'll appear near and near and near and near, Rabbi Al-ezer, be hek dish." Me-dah-mar, for the fact that Rabbi said, "Here's four words and right angles, near and near, Rabbi Al-ezer, be hek dish." Me-dah-mar, for the fact that Rabbi said, "Here's four words and right angles, near and near, Rabbi Al-ezer, be hek dish." Me-dah-mar, for the fact that Rabbi said, "Here's four words and right angles, near and near, Rabbi Al-ezer, be hek dish." Me-dah-mar, for the fact that Rabbi Al-ezer, be hek dish. 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You could just say, "Yasaf, he adds." So, "I shaklislay la vov." If you take the "vov" away from the word, "v'yasaf," and now where are you going to place it? "V'shadislay," and add it to the end of the word. "Kamishi sai." You then have "Kamishi sai," the two "vovs" at the end. "Havele" becomes "Kamishi sai" plural. "Kama." "Hek dishk siv," and by Hek dish it says, "va yasaf, chamishis," which lets you do the surgery there, and you take the "vov" from the beginning of the word, "v'yasaf," and add it to the end of the word. You're still going to end up with a singular word. "Havele" becomes "chaklislay," even if you take the "vov" to "v'yasaf." "V'shadislay" and place it on the "chamishis." What happens to the word "chamishis" that has a "vov" at the end of it? "Havele, chamishis," which still would be singular. That's the Aodilla B. question. Parenthetically, the Gamora says, "Well, one second." The parentheses are maybe the brackets we put in go from here to the word of a tape book. So, five lines later, first word in the line is "dummy." The Gamora attempts, and then says why we don't, but attempts to say "v'ya tapek lay." Well, why not conclude that issue? "Dahavele, hekthish, shaini." Because once you're talking about a chamish, you have a chamish, it becomes a second generation hekthish. The amar of Shub and Leivian, in his name, a hekthish re-shine only when one is redeeming the original hekthish, might as well as the chamish, but I'll hekthish "shaini" might as well as the chamish. Why don't we just say, over here so clearly, no chamish on a chamish, because the chamish is hekthish. "Shaini." Well, Amarly, we're a popular avina. He says, "Rivina, haki amarava." We have a tradition, "chaymesh, bitchilas hekthish," or "chitchilas hekthish, shaini." Because the chamish itself is actually viewed as first generation hekthish, and we'll see why a little bit later. Well, anyway, that's the end of the break. It's my havella. So, are you moist if you add a chaymesh on top of the chaymesh, or not? I'm Raft of Yumi, michme da baye. Amar kra. Pasek says, here's a quote of the pasek, till the end of the line, beyosef. Chamishis kasef erkachas. You have the word chamishis, right next to the word, "kasef erkachas," and he adds a fifth, the value of its monetary value of its worth. Magus, you see, then the pasek connects by putting these words right next to each other. The chomish, or the chomish paid, le kasef erkachay, colon, magus, like the kasef erkachay. You would add a fifth to it. Afte kasef chaymeshay, nami, michme da feymesh. You also had a fifth. Period. And I said we're going to get back to this, and here's where you get back to it. I paralleled it around the goofen circle, but you should have been lazy. What did he say? Al hekthish re-shine. If you have hekthish, and it's, we'll call it first original generation hekthish. In other words, let's say you had something in your house, and you donated it to the temple. You made it hekthish, whether it was a cow or a hay. (coughs) A crosspan. You want to redeem it. You can redeem it, but micef chaymesh you have to add a fifth. Father hekthishany. Whatever hekthishany is. Second generation hekthish. Aim micef chaymesh. We do not have fifths. Let's say second generation hekthish is, let's say I had something, let's say I was mottish, I had a crosspan to the base of mikdosh. Then I want to redeem the crosspan, not onto money, but rather onto a special briefcase. That briefcase is hekthish, but it becomes hekthishany, because it itself didn't get his kedusha from being in something that was holen, like previously holen. It got his kedusha from something else, which was kodesh. That would make it hekthishany. Hekthishany. Aim micef chaymesh. I'm a rava. My time, if you're a human lady, what's his reason for what he said? Well, I'm a cro. Based on the positive, the positive says, quote, the im ha-makdish. Yigal is basai. And if the one who dedicated decides to redeem his house, like he had donated, dedicated his house to the base of mikdosh, he wants to redeem it. Now, who is that? That's the makdish, the one who himself took his house from a state of holen and made it into for the first time. Kodesh, ha-makdish. Valoha. Matfis. Matfis is the item receiving the pigeon of an original item. So how did the matfis become kodesh? Oh, it was from something else, which was kodesh. It itself is declared kodesh. Rather, it got kedusha transfer to it from something else. Kama. Tonyi Tana. Kameh. De Rebi. Loser. You have a listening source. It's going to be an analysis of it will be a support for Herb Schumann-Levy, who we just had five lines ago. Tonyi Tana, who was a brice saer over, who said the following brice of the presence of rebelizer, it goes for just over four lines and starts here. Now, the poshuk could have said, here's the poshuk, the imbehema tme ufadaberikaha. And if you, let's say, dedicated a pig to the base of mikdosh, you want to redeem the pig, it could have said, and if the behemoths may have the unclean, the ritually impure animal, ufadaberikaha, should be redeemed for its value. However, it uses a word which is a little bit extensive, the extra base, the imbehema. Behemai, double and line the first base, hazime ufadaberikaha. That's the poshuk. Well, mabahema tme ufadaberikaha. What are we learning from this? We're learning some general principles, just like a behemoths mimim ufadaberikaha. What are the unique aspects if you, let's say, donated, I don't know, a camel to the base of mikdosh? So, shit, we'll see three things over here. Number one, shitzhilossa, hectish. It starts out, it is hectish, meaning it was hoolen, and it became hectish for the first time going straight from hoolen to kodish. Vakula le shamayim. It also gets totally tashim, because unlike, let's say, a cow or sheep, where the baylu might get some of it. Here, since it's a camel, you can't offer it as a carban, the whole thing is the shamayim. And number three, and therefore mawalim ba. I don't know what they're for, but we're thinking that, like, actual meillah would be the punishment for somebody who misuses it. Afso too, kolshitri losa. Anything else where it's hilossa hectish? It's initially becoming kodish on its own, not because of something else that was kodish. Vakula, shamayim, and it all is something that would go trashim. In other words, not like a carban, where the baylu might get a cut-shay column. Carban, where the baylu might get, maybe the skins or some of the meat. So, to over there, mawalim ba. In behan, there would be a full-fledged dairisa, is sort of misuse of it, of meillah. That's the end of the snake source. And that was the snake source. It was said in the presence of rebelosim. So, amalarabelosim, latana, he said back to the Bryce's saverover. Well, Bishamal, we understand, kula le shamayim. What's the category of its all-ishamayim? That would be the mood, say, like we had said from me. You explained it. When it comes to exclude kodshim column, because kodshim column is somebody is bringing a carban's kodshim column, he gets some of it. So, this is to exclude that, because it doesn't get any of it. It came into islehu, led by Limbiga, by Lesboomila. There is no meillah, because it has to be something that was totally lishamayim. Ella, the second point, which I know the first one mentioned, put this in right angle. S'chilas haqtish, le moudte mai. What would that be coming to exclude? Aww, s'chilas haqtish. Who does meillah? Should we say that what we're saying is that if first-generation haqtish has meillah? So, haqtish lays meillah. But if it's something that came from, something that itself was kodsh, there would be no meillah, but that's just not true. And therefore, like, what could we be referring to? We're talking about the t'chilas haqtish issue. Dilmo? Maybe. Lenin. Chlamish. Congress. Here we go. This is how we're going to try to use it as a support. Maybe what we're talking about is the chlamish, and it would be going like Rabbi Schumann-Lavy, who says haqtish rishin had a chlamish, but not a later generation haqtish. All right. All right. So, says back. Brice-a-sare-over in. That's right. Haqakamina, that was the intention of what I was saying. Period. Our mother, Ravashir Ravina, we're going to have three, I guess, last generation on my rhyme, saying different things to Ravina, building one on the other. So, Ravashir, underlined over here. He's going to be speaking to Ravina. On the second line of noon, Hey, I'm at alaf. The last three words is Ravakimidifthi, underlined his name. And about four lines below that, under the line is Ravzutra, Praetor of Murray. And all of them are going to be speaking to Ravina. So, I'm really, here's the first one, bottom line on noon dollar down with bays. Says Ravashir Ravina. Bahimat Sameya, as we were talking about, a camel. Bitzhilas, haqtish, isa. It only has that first generation haqtish. Is that what we're saying? But the haqtish, haqtish, lisa, there is no haqtish. Now, we understand. Sof haqtish, you're not going to have. Because sof haqtish, it would be offered as a carbon. You can't offer a camel as a carbon. You also can't like use it as a brick to build it into a building. But what about like a second generation haqtish? Would you have such a thing? So that's a question. So two less haqtish, yes. But the M's haqtish, no. I'm away. So Ravina responds and says back to Ravashir. Well, the fisheinab is sof haqtish. However, because we can't have it as sof haqtish, she also can't have it as M's haqtish. Okay. Building on that, Amalay says Rav Akhami Difti to Ravina. Well, one second. The M's haqtish, mija, isa. You can have it potentially as M's haqtish. And therefore, ulisaif, nami, lisaif nami. We should also have to add a fifth to that M's haqtish. Well, Ravina says again, no. Amalay. You can say faktish. Again, we're equating to sof haqtish, how so in this case, just like sof haqtish. The final stage. Anamay, sof haqtish. Anamay, sof haqtish, sof haqtish. So it's in the middle. Anamay, sof haqtish. Amalay, sof haqtish. So it's in the middle. Anamay, sof haqtish. Amalay, sof haqtish. So it's in the middle. Amalay, sof haqtish. So it's in the middle, sof haqtish. Amalay, sof haqtish. So it's in the middle, sof haqtish. So if you have something in the middle which came from it, then you would have sof haqtish. It should try to be used as a carbon. And you want to know the middle stage. We said no because you compare it to the final stage. It says from such a bridge with Marie Travina. My clause is why do you see fit the middle. That you're going to compare the middle stage haqtish to sof haqtish. And therefore suggest that there's no chomish on the middle stage. Amalay, sof haqtish. So it says back Raveena to Roselutubator of Marie. Miss Stabra, listen, if you have the emps to haqtish, it kind of makes most sense to compare it to the sof haqtish, the final stage when you want to offer as a carbon. Havillazimoyeshikain, why? Because both of them are nittfas. Me nittfas. M-saktish got its kedusha from something else which was haqtish. And sof haqtish also got its kedusha from something else. Nittfas means it was grabbed upon by something previously. Meaning haqtish. Well, so if you want to use that logic, adaraba also according to the contrary. You know, you should compare emps to haqtish to the treelas haqtish haqtish haqtish haqtish haqtish. Muye is when should we compare to chicain. Dauverchiej akharav, kedusha. You're going to learn something that has after it, kedusha midevashiej akharav, kedusha. Well, just say treelas haqtish has the something after it which is empsa. So it's who empsa has the sof. Well, here's the reason why we go back to the good book, to the psukim. Kedama Rava, like Rava says, as far as what is offered in the morning. The first carbon, and this is the only carbon that can be the first carbon, is not just ola, but ha. Ola, the unique ola, the taman shell shahr. And the hey teaches us, or through the drasha, ola rishay. Now it has to be the first one. Haqa ami, so to an R issue, it says ha, tamei, double en elen de hey. And that has to refer to tamei rishay. Which would be first generation haqtish, and only first generation haqtish. That's where you would be maisifthi, haimish if you were to redeem it. And with this brice, tane kevaso de verm shuobenlevu, we have its next source, which supports abshuobenlevi, that on treelas haqtish, you add a fifth, but haqtish shani, or empsa haqtish, you do not. And the brice goes from here, for about another word in six lines, till the next mishna, says the brice. Let's say you have a cow that is haqtish. And you have a second cow, and you say parazut haqas parashul haqtish. The second cow, I hear by him declaring it's going to be in place of the first one. Or talazut haqas talashul haqtish, there's a jacket that haqtish has. You have another jacket, you want to exchange it to them. Haqtish hai padui, so the one that was haqtish, you wanted to get out, is redeemed. Be haqtish a la lui oina. And the temple, and the people in charge of it, actually have the upper hand to make sure that that which was replacing the original para or talis is worth as much, and if it's not to get the money for it. Kama. Let's say a person says para zub haqas parashul haqtish. This here, cow, it's worth five, is going to be in place of that other cow of haqtish. Or talazut hai zub haqtish, haqtish hai padui. It also would be effective, even if the one you're replacing with ain't worth that much, it's still going to work. And then of course the temple treasury people will come after you if you owe them money. Semicolon. And this is really why we brought the rice in. What we'll see right now, I'll haqtish re-shade mice of claymish. If somebody had an item and gave it to haqtish and wants to redeem it, he has to add a fifth to whatever the real market value is. I'll haqtish shani ain't mice of claymish. Hey, dot underline. I'll haqtish shani mice of claymish. And that's about as clear black and white in a box as you can get as a support from Shubud Levi that for haqtish shani you do not add a haimish. Adkhan.