Gemara Markings Daf Yomi
Bava Metzia 85
OK, let's start here, Pei Hei, Po, here, Pei, on the eighth line of Pei Hamadalath. Third word, Amar Rebbe, how have you even used Surin? I don't know if you can use Surin, it says Rebbe, desirable. Beloved are physical challenges. Keep beloved, Tlesar Shani. He accepted physical challenges for 13 years. Now what was the breakdown? There are those who say Shispeh Smirthe of Isheva Be Safrana, six years with urinary tract stones and Sheva with Safrana, some sort of ailments in the mouth or the upper digestive system. The Amar Rebbe, those who say we learn in the Amar Rebbe, that it was the other way, it was seven years. The Amar Rebbe, Smirthe and Shispeh, Safrana, a Hari Rei Rebe, Rebbe's stable man, the one who was in charge of his horse's stables and he was very wealthy, he had many, many horses. Asir Mysho Vermalka, he was actually wealthier than King Samper, who was obviously the king and was very wealthy, Khadhavey Rami Kista Le Revaso, when he would give the food, the fodder to all of the animals, Khadhavey Azul Khalla, Be Safrana, it would be so loud, the commotion that it would travel for three kilometers and he would therefore have a makven he would intend to give the animals the food, which would cause a great commotion and a loud noise to Rami Bhattishata, the same time that Rebbe went to relieve himself, to Ayur Rebbe the Be Safr Kista, and it would be excruciatingly painful and Rebbe would probably cry out in pain, he wanted to mask or cover the cries of Rebbe, Filo Haqib, even with all that, Maavir Le Khalla, the intensity of Rebbe's is crying out in pain, passing these urinary tract stones, was greater than all of the horses making their noise, Vishamal in Ahusiyyaman, they could even be heard by the sailors, a little of those who go down to the sea. Bafrilo Haqib, even though that's the case, Isuri de Rebba Loza, Rebbe Shimon Adefi, more either better, intense, were the siren of Rebba Loza, Rebbe Shimon, Meid de Rebbe, why do you either bless Rebbe Shimon, we saw the other day that Mei Ava Beow, Mei Ava Haqib, they came, he would sort of invite them in in the evening, he would see them off in the morning when they would be Mevatulis Taurus study otherwise, however, the Rebbe, Rebbe's used to remain on the day Maisa Beow, the day Maisa Haqib, they came because of a particular event and they left him, I guess 13 years later because of a particular event, I underlined here, Ayde Maisa Beow, Meihi, what's the maisa that brought them about, well he, Agla, there was once a little calf, a young cow, Tavuqah, Mamtulilashrita, who was about to go and be slaughtered, be shectic, Azul Thalia Raishe, this calf came and sort of hid its head, the confederate Rebbe, under Rebbe's coattails, under his cloak, the Khabakhi, and the calf was crying, Amrle, Rebbe said to the calf, "Zil La Khakhmysarza, listen, go, that's what you were created for, be a cholomit for, you know, people, Amri, well, up in Shamayim," they said, "Haul, v'lou, kahmerachim, leisou, leis, or incense, he has not been properly compassionate, let him go, and we're going to bring Yisurin on him." "Bye, de maisa ha'alghua, I understand why maisa ha'alghua," and it was via a maisa, also similar intense sensitivity to, I guess, the animals that Yisurin left, Rebbe, Yumachad one day, Ha'Vekah, Kansha, Amse, the Rebbe base, Rebbe's main servant, was sweeping up the house, Ha'Vek, Shahja, Benet, Karkushta, there were these little weasels, little rodents that, baby rodents that kind of got together, Vekah, Kansha, Lewin, she was sort of sweeping him out of the house, Ammar, Law, Rebbe said to her, "Shav, kinu, you know what, just leave them, Kseve." There's a positive concept that Rahamah of al-Komazav, his mercy, his compassion, is on all of his things that he made, referring to Hashem, Amri, and up in Shamayim, they heard that and concluded, Ha'Vekah, nirachim, nirachim, leis, since Rebbe is Meraham on others. "I was Meraham, kimu, nirachim, nirachim." We will have Rahamah on us on him and took away those challenging ailments. Kuleshani, Isurid Rabbilazar, all of the years that Rabbilazar had these challenging physical ailments, like Shriev, Inish, Blaismani, one of the, I think it's been all the benefits, but one of the results of that was that nobody ever died before their time. Kuleshani, Isurid Rabbil, all of the years of the physical ailments of Rabbilazar, it's Thrachamah, the Mitra. The world actually didn't need rain. Now there was plenty of water, maybe a lot of dew, maybe underground water sources. Dhammar, Raba, Barav, Shila, like what's so bad about having rain? Well, actually, Kashi Yuma, the Mitra, when you have a very rainy day, especially before there was pavement and cement and asphalt and everything would get all muddy and icky. So Kashi Yuma, the Mitra, Daven is as challenging as the Yuma to Dina, like the day of judgement. Vamar, Amemar, he loves sarklama if it wasn't for the fact that the world needs rain, the water cycle, it keeps us all going, baravana rachmiale, the rabbis would actually pray and nullify this thing called rain. Now, Afiloahki, even though it's the case, Kavau Akri, Pugla and the days of Rabbi, when they would uproot or pull out a radish, me, measure from the patch of the garden, have a kind of biram al-Yamaiah, there would be a little bit of water there in the depression that was left from where the radish was, so period. Iclarebi, I put a triangle around this Iclarebi, and about 10, 11, 12 lines later, first word of line is low, there's another Iclarebi, almost directly below this one, I put a triangle around that, we're going to have a few cases of Rabbi who went searching for descendants of great people. Here's the first Iclarebi lastrai, he went to the place of Ravelaz-Rab-Shimun. We were discussing extensively, now Ravelaz-Rab-Shimunun already passed away, and Rabbi asked the locals, Amar-Lu-Yesh-Loy-Bhen-Lay-Sitzanate, did he have any son? Amar-Loy, they said to him, Yesh-Loy-Bhen, he does have a son, and he is a fine specimen of male human. The whole Zunah, Sheniskaris Bishnayim, any harlot that would be, that her fee would be twice as much as most people, Sich-Ra-Soy-Bhe, Shmanu-Arba, she would hire her. Him, this son of Ravelaz-Rab-Shimun, for either double or quadruple, very, very fine physical specimen. So, Ashe, a Rabbi brought him in, Asmah-Rab-Yesh, and he actually gave him Smhihr, and the reason that he did that is everyone would call him Rabbi, so he would think about that, that that's actually really something that he has the potential to be. The Ash-Lamei, and he assigned a personal tutor, the Rabbi Shrimun Benisi-Bhen-Lakunya, who was Akhla-di-Imei, he was his mother's brother, in other words, his uncle, so Uncle Shrimun was to be his mentor. Ko-Yum-Ahav-Yam-Ar, in the beginning, every day, this son of Ravelaz-Rab-Shimun would say, "Lakir-Yasi-Ani-Azan, I don't want to go back home, I don't want to go back to my city, I don't want to be here." Amal-Ai said, "Roshim Benisi, his mentor, listen, Hocham-Abdu-Yasach, we want to like turn you into a very wise man, a sage, that Ghulsa-di-Daw-A-Pars-O-Lakun, they'll spread a golden garment on you, the Rabbi-Car-Lakun, they'll call you Rabbi, the At-Ahmras, and you say, "Lakir-Yasi-Ani-Azan, do you want to go back home?" Look at what you get, now, certainly this is Mito-Shal-Lolishma, but I guess with people you have to lose Lolishma, you definitely use the Lolishma. Amal-Ai, so he, this currently wayward young man, said back to his mentor, Ravelaz-Rab-Shimun, "Mami-Yazu-A-Daw," which, Mumi, he basically led out an expression of, he's giving up his old lifestyle and he's going to take on the new approach. He got old, when he got older and he was a firm-amensch, Tam-A-Hacham, also got some of this, if there's a Rabbi, he went and joined the Yeshiva of Rabbi, and Rabbi, once, I guess, heard this voice in the background, Shameh Lakale, Ammar and Rabbi Kama did, Haikala, Dhamma Lakaleh Drahbalaz-Rab-Shimun, that sounds just like Ralaz-Rab-Shimun. Amr-Lay, and the people who were there, said to him, "Well, you know, we're going to be here, we're going to be here." He said to him, "Well, you know, why that is? Because, brahe, who? That's his son." And this is the son that Rabbi had brought back, Kari-A-Lay, Rabbi, he referred this Pasak to the situation. "Pri-Sad-Dik-e-Itz-Chaim, the La-Chayachne-Fashe-Rab-Shim," let's see the Pasak. And there are lines here. First, four words, "Pri-Sad-Dik-e-Itz-Chaim, the fruit of the righteous," is the tree of life. That's referred to none other than, I guess the name was, Yossi-Rab, Yossi-Rab-Yossi-Rab-Laz-Rab-Shimun. And I underline these two words, "Vlakhayyachnafashechachamun who takes souls" is wise, that's referring to his mentor, his mentor, Ripishim, Manisim and Lukunya. Kamikinachnafshay, when he passed away this son of a blessed Ripishim, they figured, you know, bearing with his grandfather and that cave. So I am Tuleh Maarasa, who was he brought him to his father's cave, "Havehajra l'achna le maarasa" seems like this Akna hangs out there, this serpent was encircling or turned itself into a circle, blocking the entranceway to the cave. And we've seen this already, so Amalai, the one who was going to be in charge of the burial, said to this Akna Akna, Serpino, Serpino, Serpino, Sakhpicha, open up your mouth, which is currently grasping onto your tail and blocking the entranceway. Knessbainess, love him, let the son come to his father. Low Paskaluhu, however, he didn't open up this serpent. Kisfuramam, now, the people were there, figured, low-marsh, Zagodomizah. Well, that's because the ones buried there, like his father, Ripishim and his greater than him. Yalsa Paskal, however, a divine, heavenly voice, came out. Vamran said, "low-mipnessh, Zagodomizah" not because this one's greater, Elisha. Zah, Hayabith Sarmara, Ripishim and was there for a dozen plus years in the cave with his father. Vazilah Hayabith Sarmara, and this one was a great man, but he never had that experience. Kama, Iclarebi, and here's another example of Rebi going to great lengths to try to find descendants of previous generations' great men. Iclarebi, Laasterie came to the place, Rip Tarfain. Amruluhu, when he said to the people, they're Yashloiban, Laoisa Itzadek. Sheimikapirazbanov, is there like a descendant, a grandson to this righteous one, Rip Tarfain, who used to, when he would try to make an emphatic point, he would literally, he knew he was right, so he would swear by the very life of his children, which was an intensity that was intense. Amruluhu, so they said to Rebi, Ben-ein-loi. No, no, there's no son of Rip Tarfain, however, Ben-bass-Yashloib. There is a son of his daughter, in other words, he has a grandson through his daughter. The whole zoonish and his Karis Bishnaim, same type of playboy scenario here, where he, any harlot who would get hired for twice of what the other harlots are hired for, Saikrassal, he would hire him for his services, Bishmina, for like either double or four times that. So, Asiulakame, they brought the young man to Rebi Amrulai, and Rebi said to him, and now, here again, this e-hadris sounds like very much, this young man was maybe, you know, a star student, say, from a menge, you know, learning, but then he kind of went off, because Alesi and e-hadris, if you go back to what you were, Baka. Hevenalak-Bartai, oh, that's an awfully hairy fuse, I'll give you my daughter in marriage, says Rebi. Hader Bey, so he did tushuva. Now, there's two versions to what happened as time went on. An e-cadame, alternatively, not so he married her, Vigirshah, but the end of worst her. An e-cadame, alternatively, not so claw. He actually never married Rebi's daughter. Why not? Kedashal yaimru, Bishuulzeh, Khazurzeh, so that people wouldn't say, "Ah, you know why this guy did tushuva, he did tushuva so he could marry Rebi's daughter." Okay, now, after these two stories, the Gomoras Lamalai, the Kulei High, why is Rebi going to such great lengths to find these, like, long lost souls? Well, the Amar-Ravu-Namarav, those who say Rebi, Abar, Ababa, Rebi, Yocha, Namar-Ravu, Shumbar, Namar-Bianasan, because of the following memora. Kolem Al-Amana is Ben-Kaviratira, anyone who teaches the son of his colleague, or somebody who knows Tara, Zai-Kavir, Yeshubi, Shumala, Yul, Merritt, and sit in the heavenly Ishi-Wishanamar, like the Pasuk says. This is a Pasuk in Yirmiah, and listen, if the Jewish people do tushuva to do the proper things they should be doing, Vashivkha Lefanai, Tamuid, and I'll return you, and you'll be able to stand before me. The Kolem Al-Amana has been Amar-Ravu-Ravu-Namaravu-Namaravu-Namaravu-Namaravu-Namaravu-Namaravu-Namaravu-Namaravu, and if somebody teaches the son of an otherwise ignorant person, his son Tara, Afilo-Karsh-Brakul-Gosu-Xeira, which is incredible, even if Hashem himself made a certain decree, it could be nullified nivat-la-Bishvili for this person. Again, mihan-kiddmida, Hashem doesn't nullify his decrees except if something unusual happens, and it's highly unusual that a person whose father is an Amar should become a Tamu-Kavir-Namar. Like the Pasek says in Yermiyahu, Veem, Toitsi, Ya-Karmizol, K-fi, T-ya, and if he can bring forth the precious, the valuable from that which is lowly and cheap, K-fi, like my mouth, like Hashem is saying, like basically as powerful as me, I said a gazera, this person will be able to be mivat-la-gazera. Ama-re-Frank, Ama-re-Biyyah-Nan, Koshu-Tam-e-Kahm, anyone is a Torah scholar. Ubinai-Tam-e-Kahm, and his son is also Ben-Binai-Tam-e-Kahm, and his grandson, Shu-vein-Tah-re-Bai-Sekus-Mizah-Rei. Well, Torah will then never cease from his offspring. Loy-lum? Forever. She-am-ar, like the Pasek says. Phanizai-Sbri-Si, Loy-Yamushii shall not leave me pikr from your mouth, only pizar-e-kah, and from your offspring we pizar-e-kah. Am-ar, ha-she-am, I understand the Am-ar-she-am, say if the Lord meh-hat-so-veh-ra-e-lum, from now and forever. My, what does that mean, Am-ar-she-am? What's the say of the Lord? Well, here's what he said, Am-ar-kosh-bar-e-hoo. Ani-ar-e-g-le-kah. It's almost as though the Lord, ha-she-am, is guaranteeing, is being a guarantor, be-da-var-zeh. That, that'll happen. My mh-hat-so-veh-ra-e-lum, what does it mean for now and forever? I remember hearing me convey-la-ch. Well, what it means to now forever is, after that, after you have three solid generations, tara-mak-sera-sallak-san-nish-ala. It's, it's, it's almost like there's a certain level of the Torah going to find its, uh, frequent place. The, the place that it felt comfortable. Of course, everyone has to learn, but the, the, the Torah will go looking for the place that used to host it. Reviews of why half-boxed and, uh, three lines later, first one line is Aksanya. The third and fourth word word, zerai, half-boxed them. We're going to have a few examples of a great, um, Amai Ryan, who fasted, um, dozens of fasts for various reasons. So, Reviosaif, Yosef, Arbai and Tanisa, he, uh, sat for forty, uh, fasts, um, for that very purpose, that the, the taurish never cease from his offspring. Va-ak-ra-yuh-hah, and they read to him, usually it's in a dream, that he had the following message. Loyamu Shui Pi-kha, well, Yosef Arbai and Tanisa Karini, they, he fasted another forty, fast, Va-ak-ra-yuh, and they, uh, read to him in his dream. Loyamu Shui Pi-kha, only Pi-zara-kha, and from your offspring. Yosef, the, yours changes to another forty, Tanisa Karini, another forty, uh, fast. Also, Va-kra-yuh, uh, they read to him in his dream after that. Loyamu Shui Pi-kha, it will not cease from your mouth. We Pi-zara Karini is there, Azara-kha. Amar. So, at that point, Yosef declared, mikanvelach, and he further loits rikna. I, I don't need Tyra, Maghazares, al-Aksanya Shila. And it's, I don't need any more fast, because once Tyra has been firmly established, it will return to its host. Rebzara, who we have box, he lived in Bovell, he was a great tourist scholar, and he moved to Israel at some point, to Erich Strahl. And when he moved, um, the way of the learning in Bovell was very, um, argumentative, with the point, of course, of getting to the truth. Uh, but it was, uh, very, uh, rough. And in Erich Strahl, there was a different type of, uh, learning style, which was more complementary. Not any less medu-yuh, but, um, less, um, less, uh, less, uh, less, uh, less, uh, less, uh, less maklokas, I guess. So, Rebzara, when he moved to Erich Strahl, Yosef, maya tanis, he said a hundred fasts. De le Strahlk, uh, Gomorrah Bovellomine, that he should forget. Not the Talmud Bovell, not the Torah, but the, the style, the, um, the approach of learning in Bovell. Ki hai hai, so that it wouldn't, de l'onitra day, so it wouldn't, like, hold him back or preoccupy him, with trying to get the, the beautiful, sweet Torah of Erich Strahl. Yosef maya kranisa, he fasted for another hundred fasts. De le Strahlk, de le Strahlk, Rebzara Bishane, v'naflini l'ove, amelie de Tsibura. Well, Rebzara, who was the local, um, rabbinical leader, he, uh, uh, Rebzara did not want him to pass away, because then a lot of the responsibility of the public would fall on his shoulders, and therefore he, uh, would dove in that, uh, Rebzara live a nice, long life. Yosef maya krebi, he fasted for another hundred fasts. De le Strahlk, nura de gahanim, that the fires of gahanim, should not, uh, have, uh, any sway over him. He would actually check that last issue. Uh, cultists in Yumi, every 30 days, have a budding now she, he would, uh, do a little check. Shuggar Tanura, he'd fire up the furnace, Solic, and he would go in, but he also would go in, and sit, in the fire at furnace. The loave shaltebe, nura, and the fire would have no effect on him. Yuma kad one day, and you have to admit that's a little bit of an unusual thing, ya vubei rabbana neina, the rabbana gave the eye. Now, the eye is not always negative intentions, it's just something unique, or something unusual, and certainly firing up a furnace and plopping yourself inside for a while is, uh, unusual. The ik ruhu shake, and his leg got burnt, the karule, and he was there, was known from that point on, as katin karuhu shake, the small man with the burnt leg. Revueda marav, my dear sieve, how do I understand this pasa, pasa kin yermiyahu? Um, we've had another, these sokim and yermiyahu, they've been quoted. Um, miya isha kacham viyavana zai su is the, um, man of wisdom who understands this vasa, dibir pia sheme love, and the words of the Lord has been spoken to via gid almah of the harits, and he's told for what is the land been lost. Well, davr zai amruh kacham, nah kachamim said, "Who is the wise man?" And then the vim said, um, that a shardibir pia sheme love, the one that a sheme has spoken to, uh, the light pia shep, but they didn't elaborate. Ah, sha pia shek una jbura kul bahtsma, until the Lord himself explains shanamar. Like the pasa k says, also in yermiyahu, this is the next pasa yermiyya, uh, task, pasa yud baiz. The emra sham, al anzom es tairasi, it's because they left my taira asher nassati lifneham, that I have, um, placed before the mai squigalanda lana shanasati lifneham. Um, amrugid amarav, what is that referring to, shalay barhu bhir khasa taira, that they didn't, literally, it's that they didn't bless that, uh, blessing that you say before you learn taira, um, could very well mean that they did, but they didn't have the right kavana, or they didn't... ...truly live what they were supposed to do through that. Amrav hama, my dear siv, how do we understand this pasa. In the mishveh, it says, "believe na vai intanu akhachma" in the heart of the wise, the insightful, the understanding one, will wisdom rest, but karef ksilim, tivadah. And amongst the fools, it will be known, like everyone will know, that this guy's a tama khacham. So who's this referring to, what is it referring to? colon, I underline four words, "believe na vai intanu akhachma", that's referring to a tama khacham, ban tama khacham. Okay, uh, that's kind of like usually the way the world works, and there's always exceptions, but usually what the father is, the son's a trip off the old block. And now, I underline these three words, but karef ksilim, amongst the fools, tivadah, it'll be known, that's referring to a tama khacham ban amarav, which is more of an eyebrow razor when you have a tama khacham, the son of a tama khacham. Okay, that's also great, but tama khacham is an amarav, so... I'm a rule, I'm not an amarinshi, it's similar to what people say. Asthira, "believe na kishkishkarya", if you have a coin, a single coin, in a jagra, glass vaz, and shake it around, it'll make a lot of noise, as opposed to if you have it filled with coins and shake it up, it doesn't make any noise. I'm going to review your mealer of Zeyra, my dear sieve, how do we understand the "pusuk" in ia, that says, katam vigad al-shamhu, the evid, kafshimadayna, the little ones and the big ones are there, like, they're all there, meaning like in the grave. That's where everyone after 120 ends up until, of course, it gets amazing. The evid, kafshimadayna, then the servant, will be free of his master. So, the first part of the pusuk, atuliyadina, what we don't know, the katamgad al-shamhu, the little ones, the big ones, the... the successes, the lessons and successes are all there. Ella, well, here's what is coming to tell us. kalam makti natsmaldivatora, anyone who makes himself small on Torah learning, he subjugates himself. He makes himself subservient to Torah, in ia, lamhaza, naza, he'll become a gaudal, lalamhaba. That's a katamu becomes a gaudal, sham, that's where he's going to be. We'll be able to be able to be able to be able to be able to make a servant like a servant from Torah. He again, subjugates himself to it, in ia, lamhaza, naza, kafshimadayna, has a tremendous freedom, so to speak, to be able to continue growing in the next world. Rishlakish avimid sai mairasa, this is a slightly new issue, Rishlakish was accustomed to marking off the graves of previous generation, to see Sadikim, to Rabannan, and when he got though, kimadayla, mairasa, to the cave, the burial cave of Rabkia, and on Rabkia, he ultimately couldn't find the spot, he didn't know where to mark it off. Hala Shtaitin, he got a little bit depressed, amar, and he said the following. He said the following. Well, he actually got a response from upstairs. He said, you did go so intensely deep into Torah, as he did, however, Torah kamoyu sai lai rebaasta. He was the ultimate spreader of Torah. And here's a little insight into what Rabkia would do. There's often no better time for the genuineness of a person to come out than when he's in a heated discussion with somebody else. He said, you're going to argue with me? He said, I'll tell you something, if Torah were to be forgotten from the Jewish people. I'd be able to return it all from my intense piercing depths of logic. He said, you can argue with me? I actually make it so that Torah won't be forgotten. Really? What does he do? My Avidna? What do I do, says Rabkia? Well, and this is quite a process. I think one of the guiding principles is that every action that's done to do this should be done totally 100% let's shame this to mind by the right people. And that's why he himself says repriyazilna. He goes with shadina kisthen. He plants a flax, a linen field, big dillna, nishvi, and then aye. It sounds like him personally doing all of this. And then he makes them weave some nets. Vite sai nath tavi. And then he traps some deer. Uma qillna bastrayale ask me, he checks them and gives them meat to some orphans. Vite sai nath tavi. And then I use the skins of the deer to make parchment. Vite sai nath tavi. And then I go to a city. Uma qillna qillna bastrayale ask me, and I teach the five books of Moses, the five books of the Gomish, to five different young men. Uma sina shisha yinuki shisha sidri. And then I teach it. Write it down because it was orally. The six orders of Mishnai as to six other young ones. Marnalahoo. And this is maybe the key here. And then Revnoachol. He used to say this. But empowering people to teach others. There's nothing like it. And it got it from Rechiro. Kia would say to these 11 students. Adha hadrana. Like I got to go somewhere important and I'll be back. 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