Gemara Markings Daf Yomi
Bava Metzia 89
Pay test, I'm gonna left six lines down. Last one line is Dai-ish, the term before it is Tan-Raban, and we put a diamond around the Tan-Raban and with a one in the margin, about seven, eight lines later, the last term on the line is Tan-I-Dak. We put a diamond around the Tan-I-Dak, with a number two in the margin. About seven lines later, last one line is Ma, a few words before that it says Tan-I-Dak. We put a diamond around that with a number three in the margin, and about seven lines later, last one line is Tan-I-Dak. We put a diamond around that with a number four in the margin. So as you can see, we're gonna have four Tan-I-Dak sources. All of them, they're gonna be about like four or five lines, and they're gonna darshan the concept of Dai-ish. It says, "Lai-sak-saim-shor-baddisha, you shall not muzzle." An ox when he is threshing. So, Dai-ish, I think Dai-sis in Hebrew is Dai-ish. I don't know, it's spelled the same way. Dai-ish, Ma, Dai-ish, miyuhad, davashi-du-lei-karka. It's unique in that, that which is threshed is things that grow from the ground. U-pai-lai-kal-bai, and we know that the worker who's working on it, is allowed to snack on it at the time. I've called, so too. Anything else should you do like davashi-du-lei-karka? That grows from the ground. Pai-lai-kal-bai, at that stage of the process, the worker would be allowed to snack on it. Yalt says that the exclusion of, we might have mentioned this the other day, but if somebody's hired to milk somebody's cow, ha-hol-lei-v, or ha-mik-a-baits, who separates the solids of the milk from the more watery part, or ha-mik-a-baits, is basically making it into cheese. Those, they're working, but you're not working with something that grows from the ground, and shangi-du-lei-karka, and therefore, you can't snack on that cheese that you're processing of ain-pai-ol-lei-kal, but for that matter, you can't take some of the milk that you just squeezed out of the cow. That's the end of the today's source. Now, the gamara, at least on some of these, is gonna ask, well, why do we need dai-isha teach me that? Lummily, question mark, comma connector, wouldn't we be able to learn it from, quote, ki-so-vo-i-be-kare-em-re-a-cha-nafka? The whole concept of being able to snack on something is taught in the past, in the context of going into your neighbor's vineyard. So, why would you think that it would include somebody, let's say, working, squeezing milk out of the udders of his neighbor's cow, or he's working for someone that's so Israel? The most ways it was necessary. Why salka dai-to-kamina might've thought to say, hoyluksi, if it doesn't only say, when you can snack as far as into your neighbor's vineyard, it says, comma, that word, in quotation marks, l'eraba is kobale-lei-kama. That the word comma, which there would mean standing, it might mean standing grain, but literally means standing, like, oh, l'eraba is kobale-lei-koma. All'eraba is kobale-lei-kama. Maybe anything that's standing, maybe a cow that is standing and you milk it, that you'd be able to drink some of the milk when you were in the middle of working with it. Kama Shmelan, that's why we're being told from dai-ish, that no, that is not the case. Tani-idak, we have another risa. This is the second risa. From the concept of dai-ish, kolim, but dai-ish thrashing is unique. That is dawishibhishas kmama-lei-kama-lei-kama-lei-kama. It's the last step to get you to the next stage. And the worker's working with the ken snack on, that what she's processing off kol, so do anything else. Shuhu, bishas kmama-lei-kama-lei-kama, is at the end stage of the process. Pei-lei-kama-lei-kama-lei, the worker's working with the ken snack on it. What's this coming to exclude? Yatsa, haman-na-tei-sh, bishumin, ube-bitzalam, if you're growing garlic or onions, I think the way they used to plant them is they overplants in area. And then when the onions, let's say, would start growing, they would pull out the smaller ones, giving the larger ones, even more time, to grow and get bigger and bigger. Hoyl, and the reason why somebody who is pulling out those would not be able to snack on them. Hoyl, v'enga marmalaka, that's not the finished product at that time, you're gonna leave all the other ones in. Ein, pei-lei-kama haman, and therefore the worker would not be able to snack on them at that time. That's the end of the snake source. The more here, as well as, lama-lei, question mark, common connector. Don't you know this from the possek? The possek says, the el kei-lei-kal-lei-c-ten into your own personal, let's say pouch, you shall not put in, which means it's only at the time that you're putting it into the boxes, the receptacles of the farm owner, the balabayas, are you allowed to snack on it? And why would you then think that this would be possible to snack on them? You would have to tell them that you're not allowed to. Well, the Gamora explains low. That's not exactly the case, rather, three-hits necessary. Afa-govde kammashlith-katini, v'bei-ne-alimi. Even though you might be pulling out the smaller ones, which may not grow properly from the bigger ones that seem to grow properly, we have to be told that you would not be allowed to snack on them. Okay, the reason is, 'cause you're not really even harvesting it then. It's more like your, and almost be like fertilizing a tree that is in the middle of growing its fruit. In this case, you're causing the ones that you mean in the ground to grow better. Tanidak, we have another braysa. This one also goes about five lines. The number three braysa. Dai-ish, it says, threshing. Colin, ma, dai-ishmuhad, is unique in a certain way. That is, the davr-sheloynigmuramalaktai. La ma-sar, it hasn't yet reached the stage where there's a key of mysrus on the grain. Po-a-lak-al-bai, and the worker can snack on it. Af, so too. Co-sheloynigmuramalaktai, the myser. Any other type of activity that the worker is doing that is not yet a key of myser. Po-a-lak-al-bai, the worker's allowed to snack on the food that he's working with. Yatsa, to the exclusion of hab-bo-del-bitz-maram, will be greigreis. Somebody who is, let's say they're stuck together, the figs or the dates, and he's separating them. He would not be allowed to snack on them whole. The numeramalaktai, the myser, since they've already had their gmamalakha, they reach the stage where myser should have, would have to be taken from them. In Po-a-lak-al-bai, the worker would not be allowed to snack on them. That's the end of the taneic sores. Now, here, what the gmamalaktai is gonna do is we're gonna bring another taneic sores. Seems to advocate the opposite. Got taneic, we have abreisa. This one goes for just under a line. Same case hab-bo-del-bitz-maram-a-greigreis. Somebody who's separating a bunch of stuck-together dates or figs, Po-a-lak-al-bai, he, the worker, would, yes, be allowed to snack on them. Really? I thought we just started the line and go with abreisa, you're not allowed to. Amra-papa, Sir-papa, explains. Kitane, he, the breisa, we just read and said that he could, yes, snack on them. Is talking about a specific type of be-tok-lani. Now, tok-lani ones are sort of, they never develop properly on the tree. And even though they're stuck together, it's before they ripen, which would certainly be before the key of maestra's kicks in. Taneidak, we have another breisa. This is the fourth and last one. This one also goes about five lines, dai-ish. Colin, ma-dai-ish, the threshing, miyuhad. What's one of the unique aspects of it? It's the davar. Shal-wai-nig-moramalak-tai-lachala. If you're threshing the grain, you certainly have not reached a stage where hala has to be taken, hala is only from the, you know, a doe and onward. Uppai-lachala, we know the worker can snack on it. Af-kal, so too, everything else that you're gonna include has to be a davar thing. Shal-wai-nig-moramalak-tai-lachala. That has not had square-malakah for hala, that hala is one of the things that you separate out and give to the coin. And polo-kal-bo-yatsa, here to the exclusion of, if you have a worker who's working on, let's say, low for the boss, that is losh, needing with a k, me kate, or ofa-baking-shinig-moramalak-tai-lachala. Those are stages already where there is a key of hala, hala, excuse me, poo-alak-al-boi. The aim poo-alak-al-boi, the worker would not be allowed to snack on it at that stage. That's an egg source. As-kal-kal-boi-nig-moramalak-tai, le myser. But why don't you tell me that? Don't you know that, like in an earlier stage, which already had a kamalakala myser, which I believe is when the grain, when the pile of grain, still out in the field somewhere is smoothed out. So you would already know that. Well, loikasha, well, you would if you were in Israel. However, we're talking about two different cases. This is in hula-rut-as-kina, de leika-myser. There is no myser in hula-rut-a-lachala. So on produce that grows in hula-rut-asa. As-lak-mori, ha-kih-hala-nami-leika. Well, then, and now this might be a little bit, there might be a makhlok-as on this. But it seems like if that's the case, there's no myser, so there's no kadusha at all, then hula-nami-leika. There'd be no kiyiv to separate hula-rut-a-lachala. Hello? So I squiggle on it on the hula. We change direction here, and we say l'olam. Baras, we're talking about in Israel, not outside of Israel, but loikasha. But we're talking about a very unique time in history when Yahushua brought the Jewish people over into the land of Israel in the year 2488. And for the first 14 years, the first seven years that they conquered the land, the next seven that they split it up. Be-shav-a-shakib-shuv-a-shah-hul-kuh-da-mar-mar, we have Gamara's elsewhere that explain that during that unique period of time, the shav-a-shah-kuh-shuv-shav-a-hul-kuh, nes-chai-vub-a-hala, if they would've made a dough and a baked bread, which they certainly seem to have done, it would be ha-yiv-in-hala to separate a part off and get to the Cohen, yet villainous-chai-vub-a-myser, for various reasons, the key of myser didn't kick in until year 15. Okay, the question is one second here. In the third-tonalic source, and the second-tonalic source, the third-tonalic source seems to indicate that once it reaches the stage of myser, that's what causes it to be unable to be snacked on. Medi, really? Myser-kuh-garum, what causes it is when it reaches the key of myser, the second-prices seems to indicate gamar-mallocha-garum, it's when you finish doing the malocha on it. Ella? So we squiggle around the ella, this would be, I guess, the third sort of approach, and I believe it's the final approach. Amar-vina-kruch-usni, what you have to do is sort of combine the third-tonalic source, the tanidak, and the fourth-tonidak, and teach like this. And the brice-a re-reading goes from here until one word and three lines later after the word. Bo, dai-ish, maddai-ish, miyuhar, what's unique about the threshing stage? It's the dove, or shaloy, nikmura-mallochta, le myser, ula-kalah. So you have not had gamar-mallocha for those two things, for myser and hala, because hala, the first time the key of kicks in is only when it's made into a dough, ul-poila-kuh-garum, we know the worker can snack on it, off-call, so to any other produce that's being processed, shaloy, nikmura-mallochta, the myser, ula-kala, po-ila-kuh-boy. That's the end of the re-reading. Asks-a-kum-ar-now, a new question, he-bye-luhu, po-il-mau-shih-ha-fave-puh-or-viyoh-kuh. Let's say he's, I don't know, harvesting some grain for the boss, or he's picking some grapes, and he wants to singe them. I don't know, he's got a blowtorch, or someone has a little flame there, and is he allowed to do that, or not? Do we consider it colon? Mi-have-kana-vividavarachar, ula. Do we consider grapes and something else, like we had mentioned, dipping it into salt back on pei-xyanamad-bays near the bottom, and said that that was us, sir? Or maybe not, you're not. There's no additional ingredient here, you're just toasting it. So, that's the question. Well, Tashmi put a triangle on this tashmah. We'll have a series of tashmahs. The next one is on the second line of Amad-bays, in the middle line, I triangle that. About four lines later, first word online is tashmi, I triangle that. And about five lines below that last term on the line is tashmi, I triangle that. So, we have four times we're gonna be brought into the next words to try to answer this question. Bottom line, you're a worker. Are you allowed to, you can eat the grapes or are, or would you be allowed to eat them? Synged. So, tashmah, we have a today's source, goes exactly three lines, I box it off, and it says over here, "Rashai Balabayas." Here's the rights, right, of the owner, right, of the workers. So, "Rashai Balabayas, the boss is allowed the hashkris poi-li-li-li-i-i-in, to give the workers wine to drink before they start working a little bit. Cadet shaloyo, you glue one of them are bays, so they'll be a little bit full, and they won't eat as many grapes when they go to pick the Balabais's grapes. Kama and Rachaunin, I schooled on Rachaunin, like a loud are the poli and the workers, L'etavel P'itambezir, they're allowed to dip their bread into a brine, cadet shaloyo and of them are bae, which will give them a heartier appetite to eat the grapes, which sounds like as long as there's no other additional ingredient in the grapes, then it would be allowed. So that seems to answer our question. The anymore rejects it and says, no, no, no, we're not asking L'akshui Gavritt to make the person hungry or low Kami Bailan. Kama Ki Kami Bailan, our question is L'akshui P'itambez to make the food more delicious is what our question is. So we continue, let's see if we could answer what our specific question is. Not making the person hungry or but making the food yummier. So Tashma to make source goes for about a line and a half. And I boxed it off. Po'alim the workers, Aiklin and Avimarashay, ooh, mani. Oh, is there allowed to snack on the grapes at the head of the row? Grape vineyards are usually planted in long rows. Ooh, B'il van shaloyo hafufupa or, and I died underlying those four words, as long as it is not singed in a fire. That's pretty clear. We had asked, what if you singed her, he allowed to? And here it says, no, that wouldn't be allowed. The Gomor rejects this case and says, well, no. Hasamishum bitamalaka, you know, I can't sing it in the fire because you'll be wasting the boss's time. You're hired to pick grapes and maybe if you snack on some fine, but that you should take any significant time off the singe and that would not be allowed. Ki Kami Bailan, our question though is, can you have the singed grapes, which means you'll eat more, if it doesn't take any significant time off your work. Ki Kha de Ike Istoban of Mai. Let's say his wife is there with a blowtorch or his kid. So would they be able to sing the grape for their working father and then he'd be allowed to eat it? So we continue tashma, another triangle. This authentic source goes for about two and a half lines and it says, as follows, I died underlying these three words, lo ye hafhev beor. The person would not be allowed to sing it in a fire vehicle and eat it. Neither the grapes or the grain. The lo ye hafhev beor, he would be able to bury it in the ground and thereby ripen it a little bit and then eat it. The lo ye hafhev beor, he would be able to smush it up, crush it up against a stone and eat it. Avel mafhev beor, al yad al yad. A little bit, he would be able to kind of crush it and then eat it. That's the end of the thing, source bottom line. It says like, it's a big no-no to sing it in a fire. Well, the more it says that's not necessarily a valid answer to our question, because hasamishum bitamalaka. Once again, the reason why is because that takes time and that's not what the boss hired you for. Kama, hakanamimistabra. Now, like most hakanamistabras in the Gomara, they get rejected. So to this one, well, but let's play along for like a line and a half. And it also makes logical sense to say that that's the case. The isakatayimistumituke pira. If you want to say that the issue is, oh, you're sweetening the fruits. Sela maimituke pireika. If you smash it up against a rock, how's that gonna make it much sweeter? And just the Gomara, well, for those of us subtle palettes, they will clearly be able to taste the difference, even if it's just slight. Yeah, sure, it's impossible. De la mamitik porta, that by smooshig it up, you're not gonna have it a little bit sweeter, 'cause it will be a little bit sweeter. That kind of rejects the hakanamistabra, but not the overall answer that it's a bitamalaka issue. Tashmah. Last today's source, triangle on this, this is a exactly five lines in a resource. Polish ayurugdrin betaining. You have the workers who are picking the figs, godrin betamarem, or picking the dates. Ooh, both from another more, picking the grapes. Ooh, moist conversation more, picking the olives. You can see very clearly, there's many different verbs for picking or harvesting, depending on what is you're picking or harvesting. Haraei will do these types of workers. Aiklan oopiturin. They would be allowed to snack on what they're eating, and they're putter from any sort of micer requirement. Shot terra ziksalam, because the torus is, they can have them. Even before, there's a key of mises. Kama. But pita and loy echlu. They should not eat it together with their pita, their bread. Elime can't not loy echos and melabias, unless they've got permission from the boss, if the boss says it's okay, then it's fine if not not. The loy es place and mela kli echlu. They also shouldn't dip it into salt and eat it. Okay, now the hafamine is because grapes and something else, nothing to do with micer. So it sounds like preparing the fruit, making it better, is osser. Gomor rejects this and says no, hereto as well. This would not necessarily answer a question. Melach, if you're dipping it into salt, that's definitely vada, kind of in the davarachar dummy. That's definitely like grapes along with something else. And I think at this stage, Gomor, the original question remains unresolved. Semicolon. We had just said something a line ago. I put right angles in over here as we quoted. The loy es place and mela kli echlu. Worker who's working, let's say with grapes, shouldn't take the grapes and dip them into salt and stack on them that way. That's the end of the quote from the snake source that we had just a line ago, or a minu, but we have another snake source. This one goes for about just over five lines and we'll have a number of scenarios. Number one. (speaking in foreign language) (speaking in foreign language) His job, this worker, is to hoe and to dig underneath a olive tree, I guess aerating the soil, making it a little bit more to produce the olives, which are not fully grown yet, would become better. (speaking in foreign language) Worker who's doing that should not, I guess take some of those olives and snack on them. No. (speaking in foreign language) Scenario two. (speaking in foreign language) If the boss hired the guy to pick the fruit, Sakurai Limpsych, or to pick the fruit, or Sakurai Lilke to harvest, basically those are the different verbs for the different types of fruit and produce. In that case, (speaking in foreign language) the worker can snack, (speaking in foreign language) And he's off the hook from having to take any truth and some mises on that one. (speaking in foreign language) The Torah gives it to them. Kama. Cut sots, if, and this is the third scenario, (clearing throat) if he made an arrangement with the boss, that the boss said, yeah, it's okay with what your job is to eat. Well, then he's basically eating it almost, you can go to the store and buy it, or he's getting it from the boss, but it's sort of like a mecha. In which case, (speaking in foreign language) one at a time, (speaking in foreign language) He's allowed to have a (speaking in foreign language) to go at two at a time, and we know the minimum plural is two. (speaking in foreign language) He should not eat them, because since he's basically already reaching that last stage and there's two of them, that would be a problem, and then here's really maybe the reason we're bringing this in. The tenetic source says (clearing throat) these three words, (speaking in foreign language) This is how you face them, that luckily, (speaking in foreign language) and you could cover them in salt or give them in salt and eat. Now, that is an interesting three words that he could have the grapes together with the salt. Is that going on case one, case two, or case three? Ah, hey, Colin, (speaking in foreign language) if you want to see it's going on what was right before to the brice. Well, (speaking in foreign language) if he made an arrangement with the boss that he would be able to eat the produce at whatever stage he was working at, (speaking in foreign language) Right? Well, then he can eat every once. If he wants to put some Tabasco sauce on, if he wants to put some honey mustard sauce, if he wants to put an insult, he's allowed to, (speaking in foreign language) Aratia must be going on the earlier case where he did not make an arrangement with the boss. And that would be a bit of a question because we had said in the previous brice that he's not allowed to dip it in salt. So, Amra, (speaking in foreign language) and five lines later directly underneath, I circled (speaking in foreign language) will give us a second understanding, but let's do the Abai one first. Amra Abai, (speaking in foreign language) really the qualification of the end of the brice that said, we squiggle underline it two lines ago that you can dip it in salt and eat, is actually going on the safest, going on the case three. Kanbaritz, Kanbukhlitzlitz. The first snake source which said you would not be allowed to dip it into salt, that is in Israel, whereas in Huzatlitzlitzlitz, which is the second snake source you would be allowed to dip it into salt. And here's the reason why it's a difference 'cause colon baritz in Israel produce it grows there, Kavasfisa. The dip in the salt is covere, it has a finishing stage, in which case then you have the hue of Meisser and true weather kicks in. Whereas baklissars, if it's outside of Israel, like Kavasfisa, the dipping it in the salt is not covere, on a tour level certainly. Amra, revolution, and ravas says, one second. Mika meaty, is there anything? Debaritz, Kavasfisa, that it would be covere, the produce now to have a key of Meisser's. Once you're dipping it in the salt meat or isa, uberchotsalaritz, and if you're outside of Israel, probably somewhere very close, maybe like in Syria. Lokavasfisa, umutulukhatriwa, there's no making the dipping it into the, salting it, that would covere it, and it's totally permissible. Ella, so rava gives us a new understanding. I squeal it on the LN, we have circle rava's name. Alama rava, bain bard's been baklitzlaritz. We're talking about whether you're in Israel or right outside of Israel. Hadalaykava, if you salt on one fruit, that's not clavere, it. Lokavasfisa, tarti, however, two fruits, that already seems to be a plurality of fruits, and that could be covere it for the Meisser's kavasfisa, colon. So let's see the difference between the seconds and eight sources that said you can dip it in salt than the first one said you cannot. In the seconds and eight sources that said that you can dip it in salt, katasf, if you made a pre-arrangement with the boss that you would be allowed to eat, whatever you want, then ben safas, who ben lois safas, whether you're dipping in this salt or not, akasakas one by one, oh, you've been starting to eat, but shtayim shtayim, where you've now reached that minimum of what makes a plural, lo yohal, you would not be allowed to eat, whereas in the eight in the eight source, which said you cannot dip it in the salt and eat, that's low katasf, colon. And now we're going to see two possibilities. If you didn't make an arrangement for being able with the boss to be able to snack on the food and the lois safas, you're not dipping in this salt, then you can eat as many of those fruits as you want, aokal shtayim shtayim, even two at a time, whereas kama, if however, safas, you are dipping in this salt then akasakas aokal maybe one at a time, but shtayim shtayim loi yohal, two at a time, absolutely not. Kama, connect with al-fakas, then after we show some balabayas, even though you might've got a permission from the boss to eat it, the problem with two by two is once you're doing it two at a time, the ith ville from the word tevel, the ith villel le myser, it's at that stage that it actually becomes tevel on tithe produce, 'cause there's a hugh mice that kicks in vakavasfis and by dipping in this salt, your kavea, that stage to arrive. Okay, we're sort of taking that as a given, the gourm wants to know a source for tarte, dekavasfis, aminole, where do we know that if it's two at a time, that will be kavea, the fact that you're dipping into the salt and that would make the hugh mice just kick in. Amrav, masna, dhamma kra, the pasuk says, and this is where we know that you have a plurality, and that's what's maksha to them. It says kibtsam, ke omir, gourna. When gathered together, are they like an omir, is a bunch of sheaves together, gourna, it's gyrin. And it seems like the gathering, you don't have to gather one thing together, it's already used together, but two or more you would gather together, and that's what's considered the gyrin, the finishing stage for that.