Gemara Markings Daf Yomi
Bava Metzia 81
Picking up with the Mishnah on Pay Amad-based, 12 Lines Down, Kola Ha Umanin. Let's say you have an item and you bring it into a craftsman to work on it. Well, he's basically a Shaimar Sahar and all of the Sugahs are going to be doing now is the person who is Shaimar Sahar, Shaimar Umanin, it's in the context of what level of liability do they have should something happen to the admin question. So an Uman is a Shaimar Sahar Hain. It's, well, he is getting his wages and therefore he has a responsibility to watch after it, like for Knav of Aveda, he would be liable, calm of a cool and shamru, and all of the Umanim that get in touch with the owner of the item that they've worked on and they say, "Tola shalqaba have mohist, okay, I finished with your item, literally, take your thing and bring me money," then there's a lower level of liability that the Uman will have is a Shaimar Hainam who's only going to be Haev for extreme negligence, slash. Here's another possibility, quote, "Forward shmorlev eshmor lecha," you watch my thing and I'll watch your thing, well, then the person who is, well, each of them are watching, but the person who said this, he is a Shaimar, he's watching, but he's getting a scar because he's having his things watched. Or he says, "Kama shmorli, watch for me, wa amalay," and the other fellow says, "Hanech li fa nai," underline the word the fa nai, "Yeah, yeah, just leave it right in front of me." Well, that person, he basically agreed to watch it and he's a Shaimar, but he's a Shaimar Hainam because he's not necessarily getting anything in return, slash. Let's say Bob lends Carl money, Carl gave Bob the "mosh" Hainam, well, he's now a Shaimar Sakhar on that "mosh" Hainam. Rabbi Huda, who we box-time here, he says, "How they umo's," if he lent him money, he's actually a Shaimar Hainam, however, how they who pay raise, if it wasn't money, but rather some sort of item, then he's a Shaimar Sakhar. Abba shal, do I end a line under? Rasha'a dum mahaskir mashkainai shalani. Let's say I have a poor person and he borrowed some money from me and he gave me a mashkain. I would actually be allowed to, under certain circumstances, rent out his mashkain and use the proceeds from the rentals to pay down the debt that he owes me. L'Haskir mashkainai shalani li'a is place-sake vahole qalab, so as to slowly take off the amount that he owes using the money from renting out his mashkainai shahul kameshi vavaidha, because that's essentially a total benefit for the Ani. Bigomara asks a question that the answers will take us down to, essentially, the bottom line. L'aima mastisin is not like Rabbi Meir. So should we say our Mishnah, which we're going to see a brights now, is she to Rabbi Meir, and apparently our Mishnah is not like Rabbi Meir. D'Sanya. The brights goes for about a line and a half. It starts here. Soyir kates ad mashalaim. So what level of responsibility? If somebody is renting an item from another person, what of a responsibility does he have regarding watching over that item? Well, Rabbi Meir, Eimear, Kishaimear, Chinam. Meir says like a Shaimear Chinam. Why? Because he's basically giving money to rent the item. And he's not getting anything back for it, whereas Rabbi Huda Eimear, Kishaimear, Sakhhar, know the fellow is like a Shaimear Sakhhar. There is a Sakhhar. That's the end of the brights. Shouldn't we then say that our Mishnah, because Rebmeir looks at the person like a Shaimear Chinam. Well, if he's a Shaimear Chinam, then the Uman also is similar to a renter because why is he have it? He has it because he's going to get some sort of salary for working on whatever had to be done to that item. He's not though getting the salary for watching the item. So should we then say that our Mishnah is not like Rabbi Meir? And the Gomorah is going to have four approaches. I put number one in the margin here. Five lines later, the last one in the line is Hanah. I put a number two in the margin. Three lines later, last one in Behehe, a number three in the margin and about three lines below that. Last one in the line is Amah, a number four in the margin. So four approaches. This first one is an attempt. No. If you're the team member of Meir, you can say that our Mishnah is Rebmeir. Really? Well, there is actually some Hanah, because Behehehehehehehehehehehe, Kulayama, the ughir lei lei didei, through the benefit that he's basically leaving all other potential people aside and renting it to this guy, well, then this guy becomes sort of like a Shaimear sakhar. Like hey, you know, rented it to Bob and you could rent it to anyone. Then what's this one second? Ihakhi, sahikar, nami. Well, if that's the case, then a person says sakhar as well. Kamah connector, baheana. It shouldn't we say that like with the benefit to Kachavik koliyama, Umoghir lei lei lei dei, that he's leaving him where else aside and renting it to him. Havilova, he becomes a shaymah sakhar. So that can be Allah. So I squeal under in the hello. And again, it's going to be an attempt. Afi lei lei mare mare, you could still say we're trying to say that maybe our mission is not written, may or no, it could be. Let me mare, Afi lei mare, baheana, de kayoyu lei, tfe porta. Havilova, shaymah sakhar. From the benefit that he actually is thrown in like, I don't know, an extra five dollars, gives it a little bit more. He becomes a shaymah sakhar. Okay, well, then the similar question arises, a shaymah nami. If he is a shaymah, miloyaskinan, could it not be a case? I mean, maybe not, but maybe yeah, but could not be a case to Kach. Mosh vie lei tfe porta. He gives him a little bit of a lower price. Ella. And I believe this is again going to be an attempt, but we might stay with this one. I squeal under in the Ella. Ella filotainment, this is the third approach. You can even say our mission is going to go into reppy mare. Baheana, de ta fis lei agre. Basically, the Umoan has the item. And now, he has said the mission of that, you know, come get your item, then pay me, but he has the ability to keep it if he wants to, if the payment is not received. Diloboila, malo mafik, Azusia, doesn't have to hassle it constantly for money. You could simply hold on to the item. In that case, have lei shaymah sakhar. That's where he becomes a shaymah sakhar. And that one seems like it stands because eba isema, we don't reject it, but rather go on to the fourth approach. The fourth approach simply switches the names in the brice, kedemmakhlith. And it's not just any tamedik or harry. It's Rabbi Baravu of Itani. He teaches the above brice that we had about 13, 14 lines ago, starts the same, the case is the same, soy kar, case of michellim. And he makes it reppy mare, who says it's like a shaymah sakhar and rebutus is like a shaymah keenam, in which case it's pretty clear that Mishnah, at least Pachapra is going like a shaymah sakhar. And we would actually prefer that because when you have a Mishnah that's not associated with any name, we always know stamah shaym mare and we'd prefer to have the brice, have shaymah, or be like that, which is our stamah mishnah. The Mishnah continued and said, vikulan shamru, tolash alhava have mose, is a shaymah keenam. It's not awesome, we have a Mishnah later on in the misechta. It goes almost the line till the third word on the next line. Eimer lei shayel. So you have a Bab's going to be borrowing something from Al. And Bab says, like sends a message to Al-al right, you know what, send it over. Kama ve shalqah, and they sense it over. Ummaysan, it actually dies on the way getting to him. He would be high if the shawl would be high because the only reason the Masha'el sent the item was because the shawl told him. He'd go ahead and send the item. And even though it might be shluqim of the Masha'el, but again it becomes the responsibility of the shawl as soon as it leaves the Masha'el's domain. Kama ve sha'el, the same would apply when he returns it. If the shawl gives it to a shawl, you have to bring it back to the rightful owner. And the rightful owner didn't say, well you know, send it to me with Bab or Jim, then he still has total liability. Amralla Rao from Barpap, I struggled with Barpap, Amralla Christal, alayshanu, ala shayel, ala shayel, ala shayel, ala shayel, ala shayel, ala shayel, ala shayel. Normally when you borrow something, you borrow it for an amount of time. Let's say for a week. So this is only qualifies Rafammar papa. If it's returned within the week, like you borrowed it for seven days and he's returning it, let's say on day six or something, about la aqname shayel lassa. If like everyone knew it was only for seven days and it's now, let's say, day eight, then he would actually be Padra if he returns it then. That's what Rafammar papa wants to suggest. Must have Rafammar papa. I guess his brother, there's a Rafammar papa, there's an Aqname shayel. There's a whole bunch of Rafammar papas. We mention them at the end of every misexto when we make our hajana lach. I put a diamond around Nachman bar papa over here and on the pei alif, Amrallaf, about eight lines down, last one line is Nachman. I also put a diamond around that Rafammar papa. Look at how if two lassaines, actually I have three lassaines, I put a number one in the margin here on the bottom line of pei on base, about several lines down. That same line on pei alif, Amrallaf has Nachman at the end. I put a number two in the margin and about five lines below that. First one line is Huna. I put a number three in the margin. I have three lassaines of this Gomar. Here's the first one. The question is then asked on Rafammar papa by Rafammar papa. What about our michna? Our michna says the Kulansha Amru. Let's be very precise here about the order. A) Tolashelkha and B) Vahavimos. So you have a person he was, you know, hired to fix someone's item and he gets a message to the owner and says, "Come take your thing, Kama," and then the have m'ois. Then bring the money, hopefully at the time, if not bring it afterwards, where he made it like obvious that he doesn't want to be a showrunner on any more. He's basically saying, "Come get your stuff." He is what? He is a Shaimer Genum. So he's like a Shaimer, but a lower-level liability Shaimer. Now, the deal could be, ha, if the message he sent back was, "Gomartiv, I finished it," hmm. He would still be a Shaimer Sakhar, which Rashi says on the top line, "Valloyamranan," and we don't say, "Kaitlin Shiyaduha Bialim, Shekaliya Mayha Umanus, Valloy shalkha vivim, Patra Shaimer." We don't say that since the owner knew that it was going to take, let's say, three days, and the three days are up, and he didn't send anyone to come and get it, that the Shaimer, Rashi, would be Patra. Now, continuing in the Rashi, we got a Shaimer Nami. We're going to tie that back to our case, which was the Shaul, when he was borrowing it, Afa Pishiyaduha Bialim, Shekaliya. Even though the owners know that, let's say, what was our example? He was borrowing it for seven days, even though they knew that seven days were up, Shekaliya Mayha shalkha. Shailu is still considered a Shaul. The Gomorrah answers are possibly, I don't know if it was not Marleye, because this is the Masev. He was rough from our pop answer, and his brother back, "No, that's not the correct Duke. Rather, Duke, to make his ha." If he would have said, "First, have a most, bring the money, and then, told us Shailuha, you get your thing," then he's a Shaimer Sakhhar. Because, basically, he's saying, "Yan can get your thing back till you pay me." Kama, Aval, what would we say then? If he just sends back the message, "Gomorrah, Tiv, I finished." May, what would we say, question mark, Kama connector? Shaimerkinam, that he'd be a Shaimerkinam. Well, then, shouldn't that have been the case of the Tinek source would have brought out as the distinction between the two options? Ihakhi Adetani, instead of teaching, here's a one line and one word quote for what we did say in the Tinek source. I put right angles in, "The Kulansha Amru, Tola, Shekha, and all of them will say, 'Yeah, come get your thing.'" And then, have a Mase, is a Shaimerkinam. That's the end of the right angles. Why not just teach us more subtle, "Gomorrah, Tiv, all he has to say is, 'I finished.' The Kulshkinam, the more so, if he sends him, you've got to take your thing back." Well, no, that could be, however, from another perspective, it's important that we had to hear "Tola, Shekha, Tola, Shekha, and Sri Khale." We need to know that if you have an oil craftsman, and he's finished working with the thing, and he sends back a message to the owner, "Okay, come get your thing." You might have thought that actually he has no more liability should something happen to it. "Shekha, Tola, Shekha, Shaimerkinam, Na'amiloi have." Kamash Malan, we do not say that. Kamash Malan, that he is not considered totally not responsible until the item is actually back in the possession of the rightful owner. That's all the first Los Shekha Damru, alternatively, I was squealing on the "Ekha Damru." We had already dined in Na'ammar Papa. That "De Na'ammar Papa" when he heard what his brother, Raffa, had said, says, "Ah, Afa Na Na'amitina." We also have a snake source. In other words, he's bringing in the mission as a support. Vikul Anshamru, Tola, Shekha, Vahave Ma'i, Shaimerkinam, that's the end of the Court of the Mission, a connector. My love, whoa, De Na'ammar, Tif! And the Gomare just basically flips around in the opposite direction and says, "No, not necessarily. It could very well be, Tola, Shekha, shiny." And the third way of bringing this out is that we don't even have the "Barpapa" brothers discussing anything. We simply compare a mission to a brissa, and then the "Barpapa" brothers, or maybe one of them comes in. Hu Na'ammar, Bar-Maraymar, Kameh, in the presence of Raffina Rami, he brought a Masneas in a Mishnah. On another Mishnah, a Mishnah on a brissa, Umish, Ani, and he answered, "Colin," and this is how it went. So, on the one hand, the Mishnah says, there's a quote from the Mishnah, "I put the right angles in Vikul Anshamru, Tola, Shekha, Vahave Ma'i, Shaimerkinam," that's the end of the Court of the Mishnah, the whoa did. Now, the assumption is going to be, while it would be the same if he sent them the message, "Gomarti, they're finished!" Really, Kameh, Uriminu, but we have another snake source. Here's one and a half of the brissa. Umish, Ani, Shaimerkinam, and also, when he's returning it after he used it, which sort of implies that, well, he wanted a bar for seven days, and now time is up, and it's like on day eight, the same would be the case. Umishani, and we answer, Amrafmvar, papa, Amrafr, Christa, Laishan, Laishaniam, Hixar, Bittai, Shaimeshi, Lassa. No, that didn't only apply. So, if he's returning it, let's say he's going to bar for seven days, he's returning it on day six, or before it's up, Avala Akra, you may show you Lassa, if it's after, and like both sides knew, the Shaul knew, the Mashil knew there was going to be, let's say, for seven days, if it was on day eight, he would actually be putter, because the Mashil knew that also, and I double-wind on the putter. Now, Iba'ilahu, when we say putter, there's all levels of responsibility. Is it putter totally? Is it putter not at all? So, putter, does that mean me, Shaul, the Khyiv Kishamr Sakhar? Do we say he's putter? Normally, the highest level of liability is somebody who is a Shaul, he's borrowing, he gets all the benefit, the owner that means nothing. So, is it putter from a Shaul, but still, he's high, like a Shaimr Sakhar would be, for a name of Aveda, Odilma, Shaimr Sakhar, Namilehave, or not, even for a name of Aveda, obviously, it'd be still responsible for Peixheia, but maybe, like a Shaimr Sakhar, well, Amra ma'amar, Namilehna ma'amar, to answer this question, is Mrabra, putter me Shaul, the Khyiv Kishamr Sakhar? Yeah, he gets bumped down, it doesn't have that high level of liability, but he still has to worry about the name of Aveda. Why? Because he also had a benefit. Hoyo Vinene, Mahanahave, since he basically got benefit being able to use the item, then he's considered a Shaimr Sakhar until it actually gets into the physical possession of the rightful owner. Tanya Khosid, Namar, we have a Brissa, goes for almost three lines, and it basically speaks out just like what Amra said, it starts here. He's like, "Keyak, Keyla mibesah, Uman, Leschakon, the Bezkhan, the Bezkhan, the Bezkhan, the Bezkhan, the Bezkhan, the Bezkhan, the Bezkhan, the Bezkhan, he's going to see his future in-laws, and his kala. Anyway, he purchases, like, some Klee, let's call him a fancy Vaz, from the Bezkhan, Leschakon, and his intention is to send it or to bring it to his future father in the month, so Amra Loy. Now, when the Khosin purchases this Vaz, he doesn't really purchase it outright. He tells the owner of the Vaz store, "Listen, colon, eam, mikhabla, noisan, I squeal under the word eam. If I bring it to them and they accept it, me many from me, any noise in the class to me, and I'll pay you for it. I'll pay you the $200." "Come of me, eam, I squeal under on this word eam." "Beam, love, and if they don't like it, they say no, it's fine, we don't need it, then the Aninais and the Khalafy tell you us, I'm not sure, but then I'll bring it back to you, and I'll pay you according to whatever the value of that benefit of future in-laws seeing that their son-in-law is going to bring him a gift." Okay, fine. Now, what happened? Something totally beyond his control happened, either on the way to see his-in-laws were on the way back. So, if an ensue colon, baha'lika, viv is on the way there, then he would be Khayiv. Okay, why? Because we said it amounts, that it was $200, and he would be Khayiv because he, at that point, is on the way, and he's going to be responsible, however, bekhazirah, on the way back, if something happened, potter, numnei shehu, kenoyis iskar. As he's basically kenoyis iskarah, she says, about six lines below here, bekhazirah, potter. He would be potter from onsen, if something happened, numnei shehu, kenoyis iskar, bekhazirah, viv is on the way back, he's like kenoyis iskarah, he had the benefit of, you know, offering this very beautiful gift to his future in-laws, not like a shalil anymore. Bumah, numnei shehu iskarah, what's his wages, so to speak? Khayiv and Anina, shenis par bahan, is able to glorify them with the thought of having this present. Now, we had brought this to the next source in, because we said it was just like a maimar, so rashi says, I'm going these words in rashi. Vahainu, how's it kavasidah, maimar? Da'af al-qav, even though do you have leh kifitavas, hanashimah, and even though he's going to pay whatever that favors, well, let's say, twenty dollars, havi al-aashimahr, sakhar, he's considered those still as shayimahr, sakhar, why is that? Aashah, kal sashimirah's hamecha, hai ovenenah, since he got a benefit from that, kolshikain, all the more sogabi shaylah, when you're just borrowing something, do you have to immediately give anything? That's the end of the bracelet. Back in the Gomorrah, last one, a lion, third white lion, is hahu. A little story here, who got there was a guy. Desavon leh kamr leh kave, he sold wine to his friend, but there was a condition. Amar leh, the purchaser of the wine said, listen, I have a, like, an idea that I'm going to be able to sell this wine in particular place. So, he told them kamptima leh leh dukta plan. I'm going to bring the wine to that place. And, colon, e, miz davna, moo, dav, if I sell it, great, and then I'll, you know, pay you whatever I owe you for the burial of elo, but if I'm not able to maha drona leh leh leh, then I want to be able to return it. Okay, what happened? Azal, the way he's done, he went to that place, and as often happens, he was not able to sell it. Uba hai dukta, so, however, on his way back, isn't it? There was some onus that happened. So, what level of schmer did this guy have over the item? What was his liability for it? So, they brought the case to the grand rabbi Revanachman. Also, the case came to Revanachman. I started with Revanachman. Haive, and he was mahaive, this person, for the onus that happened, and said that he was liable to to come and didn't have to pay. He's a reveler of nachmen, the following teneic source, and it looks familiar, because we just saw it. Right angles, nansubali hai dukta, hai dukta zara, padre meshukana is a scar. So, why is he hai? He was on his way back, in our case. Amalay, so, says back Revanachman, either to rob or revo of ask the question. He says that, no, there's a big difference between the Hassan coming back from his in-law's house after he showed them the vase, and they weren't, they said, thank you, but no thank you, as opposed to this guy, who's a hawker, macher, wheeler-dealer businessman type guy. Khazar is a hai, when he's on the way back, he couldn't sell in the, in the place that he thought he'd be able to sell it. However, it's still considered a halika, really, but he's on the way back. Why is he considered that he's going, my time? Well, it's for who? Because he's a wheeler-dealer, because our also, let's own his way back. I don't know, he stops off at a hotel somewhere, and he schmoozoo is somebody who just happens to mention that maybe he might need that particular widget that he's got. Ilu, Ashkakla is vune. Milay Zavna, if he finds someone to sell it to on the way back, he wouldn't sell like he would, and therefore he's, he's really on the way to the place that he's thinks he's gonna sell and even on the way back, considered a potential that that item might actually go through. Vishas, that is shmoozoo, the veshmoozoo, shmoozoo, shmoozoo. So shmoozoozoo, a higher level of liability. You watch for me, I'll watch for you. Now, there is that interesting case of schmoozoo, by limb. If you have somebody who is watching it for you, but you're employed by him as a shawimir of some sort, the guy is actually totally off the hook. So then why over here? He's got the liability of the shawimir sakkhavam. My question when I come up shawimir of a violin heat. So Rashi points out. It's about five lines before the lines get wide in the Rashi du Brahmaskal, Andaland du Brahmaskal. Am I shawimir of a violin heat? Balash al-Hivizah shindiknap, the owner of this item that got stolen, Bimalakta shawimir hai, he was actually in the service of the shawimir, shawimir, who? Mishamir, hai al-Hivizah, he was also watching his item. The siv, and it says imbalah al-Hivizah, imbalah al-Hivizah, that's the end of the quote of the Pasukhid. Ashinam al-Aqaman, ima'y, Bimalakta. And Rashi does point out that even though that in the Pasukh is in the context of a shawal, we're going to see later on, and about $14 from now says Rashi, that it refers to all of the levels, all of the different types of shawimir. Okay, back in the Gamara, Amrav Pop, as Rapop explains, Dhammar lay, it's not where he says, "You watch my thing, I'll watch your thing at the same day." Rather, he says, "Shmurly hai yawim, you watch my thing today." Bimalakta chalamakta, "I'll watch your thing tomorrow." So at no point is the same person who's having his item watched, watching that person's item. Tandra Bannan, the (inaudible) goes for a line and a half. Very similar to the case in our mission. You have a fellow who says, "Al-Sestabab, Shmurly, you watch my thing, Vashmurlakhana, I'll watch yours." Or, "Hashi, Laini, lend me your thing, Vashmurlakhana, lend you mine." Or, "Shmurly, watch my thing, Vashmurlakhana, I'll borrow something from you." Or, "Hashi, Laini, lend me something, Vashmurlakhana, I'll watch something for you." Cool on all of them? Nasush, Shreimre, Sakhar, Zels, other considered watchers on each other. Now, that's in the next source. And we ask here, similarly, Bamai, Shmira, Bibbalim, he, at least one of those cases, the Shmurly, Vashmurlakhana, is a Shmira Bailim. Well, Rapapa, just like we did three lines ago, answers here as well. "I'm Rapapa, Damaalay, Shmurly, hai yawim, Vashmurlakhala machar," because it's not, "You watch my thing today, I'll watch your thing today." Rather, "You watch my thing today, I'll watch your thing tomorrow," which, again, at no time, is either of them, both in the service of one and in the employment of the other. Hanahu, I put a diamond in his hand. Oh, this is the first case in a series that we're going to have on, on with Bays on the fourth line. There's another Hanahu, I put a diamond around that. And then about eight nine lines later, first one, Laini's hai, I put a diamond around that. So here is the first of a number of cases. I know Ahaloi. Ahaloi is probably from the word al-o, they were al-o salesmen. Dacholuma, so there's a bunch of them, every day, have a api lakhadminayo, so one of them, it would be their turn to bake for all the others. Ahoyum, I put a vector on the Ahoyum and Roman numeral one in the margin and on the, not the bottom line, but one line above that, I squiggled it on the Ella and vector it also that Ahoyum and Roman numeral two in the margin. We're going to have Tulashain as of what happened over here. So the first lesson of what happened over here, you got these Al-o salesmen, each day one of them would bake for all the others. That day, Amrulay lakhadminayo, so they said to one of them, we'll call him Jim. Hey Jim, Zillafulan, can you go bake for us? Amalu, so Jim says back to them, "Not truly, Glimai, well, can you follow us watching my coat?" And also, well as that was happening, Poshubov, Ignite. The other fellows who were supposed to be watching it were negligent. I got on the other word, Poshubov, and it got stolen. Also, the Kameh, Derapapa, so now the case came to Rapapa, what shall we do? Haivn, haivn, who? And he said that the other fellows are responsible. Amrulay, Rabana, and on the Rabana, Rabana, and with the raised eyebrow said to Rapapa, "Well, one second, am I? Isn't this a case of where each of them was in the service of the other? This is a Pshia, but it was a Pshia, but by them he." Hos Rapapa's response, he turned red, and then he turned white-iks, if he was terribly embarrassed, because he seemingly got the Pshia, wrong. Well, let's say, if you're going to kill him, it actually became known, shortly afterwards, that the fellow actually didn't go straight from making this arrangement to go bake the bread. He first stopped off on the local bar of tavern to have a few drinks, and it was at that time that it happened. He said, "Shikrah haivkashashi was actually in the middle of drinking a beer," and he had started, so it wasn't, "Well, ask them where we are, Rabana." Well, that's okay, according to one approach, on the l'amanda-mar, that Shiba-bai-lin putter michum hachiyursif, that Shiba-bai-lin would be grounds for him to have been embarrassed. "L'amanda-mar haivk," and no, if Shiba-bai-lin was still high, why would he have been embarrassed? He gave the correct sock. "L'am!" So I squiggled it in the "L'a," and this is, I guess, version two of what happened, slightly different. Hu Yuma, that day, actually, was not his day in the rotation. "L'a-ve-di-da-ha-ve." "Vamr-le-de-di-da." I guess they liked the way he baked. They said to him, "Hey, Jim, Zulapilana, why don't you bake for us today?" "Vamr-le-hu," and he says back to them, "Well, behu-a-gra de-ka-afina-le-hu n'eturi-gli-moy." You know what? From the equivalent benefit that you're going to get said, "I'm going to be baking for you. Watch my coat." Well, Adasa, while before he came back after baking the bread, not that it was previously, we had said that it was a "poche-a." It was negligence, that something happened to it here, it was no. It was "ignive," which is not totally right negligence, it was stolen. "Kama-a-sula-kama-dera-papa," and in the second version of the story they brought the case for a "papa-sula-dera-papa," haiv-en-hu, and he said that, "No, they are responsible to pay back the coat." "Umbli-re-bana," and I in Rabban and they say they're a pop of this second version. Well, uh-huh, shmir of a bile, and he weren't they both, so to speak, working for each other, in which case it should not be. Haiv, ixif, ooh, Rapopo is embarrassed. However, let's say shortly afterwards, Igloyi Milsa became known that actually there was something else going on. He shot, he hadn't yet gone to bake the bread. Shikra haveshasa, he was having a pint of beer. Period. Hanohu, I put it down in the no. Hanobe, there were two guys that have a kamazki borco, they were going along the road. Khad Aurik, ikad Ghuzah, one was very tall, one was very short. We'll call one Lou, we'll call the other one Will-e. Arke, arke, arke, arke, arke, arke, the tall one, Lou Rakavacham was riding on a donkey, Vahavhele saidina, and he had a linen jacket. Ghuzah, the little guy, we'll call him Will-e, Mitzi, star below, he had a heavy woolen coat, the kamazki bikare, and he wasn't on a donkey, he was walking along on a, you know, one foot. Kimat-linaaras, they were going along the road. Oh, look at this, there is a river. I'm certainly the guy wearing the heavy wool coat does not want to walk through the river, especially since he's short with the coat on. So, Sha'klei l'esarbelei, he took his coat, sounds like it's a shoal case, the Oisvei l'ovei chamra, and put it onto the donkey, the Sha'klei l'esadinai, and instead it took the linen or the silk garment. Dauhoo, of the other guy, V'exibane, covered with that, a lot easier to cross a river wearing a silk robe as opposed to a heavy wool robe. Well, you know what happened, Sha'klei l'esadinai l'esadinai, that nice robe, apparently, there was a real raging water, and it kind of like swept it away downstream. Now, who's responsible here? Oisle-e, come on me, the Ravi circle, Ravi the case, can be for Ravi, and he was M'chai'ev, the person to have to pay for the replacing the silk garment, or the linen garment. Amrulei, Rabana, another Rabana, the Rabana, and the Rabana in here say to Ravi, "Well, one second, Ravi, why should that be?" Isn't this the case of Shayla Bebeilin, where they were each in the service of the other, in other words, one guy was, so to speak, watching the other guy's wool coat in exchange for the other guy wearing his silk or linen garment. Irysef and Ravi, he was embarrassed because he seemingly got the sock wrong. However, Le Seifigloyi Milse, at the end, it became known, I don't know if it was a few hours later, a few days later, but it became known. Le Seifigloyi dai-tei, Oislef, that actually, the guy with heavy wool coat, took the linen coat, the other guy, or the linen outer garment, without asking him, and then put his wool coat onto the animal, also, without asking, which is a totally different case. Ha-hu. We have a diamond on the side, Oislef, there was a guy dai-de-ogrellei, chamre-le-chavrei. He rented his donkey to somebody else, Amrulei, and he said to him, when he was renting his donkey to this guy, "Hazi, listen, buddy, make sure to load tons of a orha-de-nar-pikai, don't take it. I know we need to go, don't go the nar-pikai-d route. Do you come by here? Because there's water there." Zilba orha den Narsh, rather take the Narsh way, De Lake Amaya, there, you don't have to worry about the water. However, as often the case, when you specifically tell somebody to do X and not Y, well, they often do Y. Don't ask why, that's just the way it is. So Azil, the orha den ar-pikai, he took the nar-pikai-d route, and you'll never guess what happened. That's right, who Miss Hamra, the donkey, died. Kyasa, when he came back and, you know, let the guy know that the donkey was dead, Amrulei said, "In yes, I cannot lie, it is true, yes, but orha den ar-pikai-d, as the eye took the nar-pikai-d route, but you'll never guess what, Umi, you'll lake Amaya, there was no water there." Okay, what do we say in that case? Well, Amrulei, Rovisar, the Rovis name, and two lines later, the third one line is a bi-isar, the bi-is name. So Rovis says, well, Molly Le Chalkair, this guy has a meagelike, believe me, that I'm telling you, I took it on the low road, and there was no water there, because if I wanted to, I could have told you that I took it on the high road, Molly Le Chalkair, I-boyi, Amrulei, if you wanted to lie, could have said a much better lie, and said, "Ana borha den ar-shasli, I took the nar-sh route to get there." Amrulei, a bi-isar, the bi-is, says I believe back to Rovisar. Well, that's an interesting Molly Le Chalkair, because the Molly Le Chalkair is based on the fact there was no water there, but there's like always water there. And therefore, Molly Le Chalkair, to say, believe me, because I could have said something else, the mokka made him, where there's like, and Rashi explains, the idim here, is that we know there's always water there. It's almost like an anan sahadi, and therefore, lo amrinim. Said the Mishnah, Shmorli Veshmoor, wait, excuse me, Shmorli watched for me, but Amrulei, and the fellow says, "Okay, yeah, Hanaykh Le Fanai, just leave it there in front of me, I know where Le Fanai, he's a Shmorchina, Amrulef Hoona." Alright, so, Rovoona, now Rovoona says, Amrulei, Hanaykh Le Fanaiqah, if the response of the other person is, yeah, leave it, but not leave it in front of me, but rather leave it in front of yourself, well, it only Shmorchina will have Shmor Sahar. Basically, neither, he's basically telling me, like, sorry, Charlie, I ain't going to be a Shmorfu on that item. How about this? Yibayeluhu, Hanaykh, Stama, Yibayeluhu, Hanaykh, Stama. Let's say the guy didn't say, yeah, just leave it in front of me, which is his way of saying, yeah, I'm going to take total responsibility for it, or he didn't say, yeah, leave it in front of yourself, which way of saying, like, get lost, buddy, I ain't interested, how have you just said, put it down? Yeah, leave it there. Well, Tashma, comment here, the snake sources, Shmorli Veshmoor, the Amrulei, he says, Hanaykh Le Fanai, leave it in front of me, then he's a Shmorchina, let's make a deal. Ha, Stama, if you just said, leave it, apparently, below your plume, there'd be nothing, and I don't mind if a low plume has no liability. Well, Adaraba, quite to the contrary, says that we're going to be dama of Huna for the fact that we had her of Huna, like four lines ago at the beginning of the, this Sugya saying, Hanaykh Le Fanai, right, leave it in front of yourself, who didn't let Shmorli Veshmoor, Sa'ar? Ha, Stama, if you just said, leave it, not leave it in front of me, leave it in front of me, but just leave it, Shmorli Veshmoor, Hanaykh Le Fanai, so you see that we have contradictory Diyukim from the Mishnah, it sounds like a low plume, from what Huna said it sounds like a Shmorchina, Malamahalikalamashminah, we don't really have the ability to make a Diyuk from this source, because one part of it comes out to a contradictory Diyuk, then the other part of it. Well, now that more suggests lemma, maybe the whole thing is a makhlokus, Tanayim, and here's a taniq source, goes for about a line and a half till the end of a line that finishes leishmoor. Inhikness bibhishos, this case is Mishnah in Babakama, and you have the potter, who brings his pots in, and then something happens to the place that he brought it in, like the guy's animals, so if he brought it in with the bishos, with permission, the Balchatsar is right, then the owner of the Chatsar, who's like animal it was, is liable, rebby, who I box to imer, the coulum, in all those cases, Inohayvachii, Kabbalah, Balabais, leishmoor, sounds like the Balabais has to specifically, verbally, agree that he is going to watch the item, and then he would be responsible. Okay, so should we say that it is a makhlokus Tanayim? Well, since the kamara, not necessarily, Meemai, who says? Dilma Adkhan, I vectored the word Adkhan, and four lines later, I squeaked one on the Inami, and also vectored the Adkhan. In other words, it could very well be that the Rabbanan wouldn't agree, and it could very well be that the Rabbanan would agree. So Adkhan and Kamara, Rabbanan and Hasam, Rabbanan only said what they said, Elabakhatsar, when it was, if you brought it into the Chatsar, like a Chatsar, by definition, is a place that is guarded, it's got walls, it's got a gate, it's got a fence. Elabakhatsar Devastan Turu, Vikika Amalay, and therefore, when he said, Ayil, all right, bring it on in, Ayil, the Injal Akhamalay, we can understand that, as maybe bring it in, and you know, I'll watch it. Aval Haqah, in our question, what was our question, just, yeah, just put it down, I don't know, the two guys made up in seven-mile marketing, he says, uh, yeah, just put it down, Shukalabah Naturi, the shuk isn't gonna watch it, they're in the middle of the shuk, they're in the middle of seven-mile market, they're in the middle of the Makkhola, they're in the middle of Supersal. Anakh, Vittiv, and Natar, Alakhamalay, I almost put that in the phrase mark in those four words, rather what he's basically saying is, put it down, and you sit by it, and you watch it, it's the, I ain't gonna watch it. Inami, I'll turn it over to the guy squealing on the inami, Kudvar al-Biyad Kalingamar, Rebi, hustle, when Rebi said his den over there, that was only over there, Ella Bechatsay, right. Well, if you're in your katsar, and someone comes along and you say, like, you know, enter, Delhi, Yuli, for even they have the other guy to walk in. Reishusakabah Lamish coming in, he's got to ask you. I mean, if you're in the Makkhola, some other person has to ask, it doesn't have to ask you if you come in, and he can come into the Makkhola, whereas if it's into your backyard, he certainly does. And therefore, Vittiv, Yuli, Reishus, when he receives permission from the owner of the cluster, yeah, yeah, come on in, like, Tiv, Vittnatar, Alakh, he's not saying, yeah, come on in, bring your thing, and I'll watch it. He's saying, you sit and watch it, Kamarlei, Al-Hakhovs, in the Shuk, Hanayh, Vanna-Minturak, Amar, lei. What he's basically saying is, yeah, put it down, and I'll watch it. Do you sell the Daitach? Because if you're going to try to think that what he's saying, in the middle of them, super-sol, if he tells the guy, put it down, is put it down, Vittivnatar, well, you put it down, and you watch it, Kamarlei, one second. Ella useful, if what he was asking, like, I asked somebody, I get anything, and I say, and he says, Hanayh, do I have to ask for permission, then I should watch my own thing? Rishusaboy, let me just go, me, nay! Question mark, exclamation point, no way! So there clearly, Hanayh over there might very well mean, place it down, and I will watch it. I've come.