Gemara Markings Daf Yomi
Bava Metzia 88
Pays I am a bays on the bottom line. Right after the brights I put a big brackets before the armor of Janai, and I circled Ravianai, and those big brackets go and go until almost halfway down Pechas Am a bays. The last one in the line, about 18, 19 lines down is bay, and then I close those big brackets. Right after the brackets we're going to get back to what we were discussing last year. But before I do that, let's see the brackets. So on the bottom line of Pechas item of bays, I'm Ravianai, I circled Ravianai. We know that there's a certain point where untied produce, the he of kicks in, so that you can't eat it until you've taken or separated out the truma for the coin and the various miseries. In other words, tevel untied produce. Zezravianai, in a tevel mischiva myser. When is it that that he of kicks in? Ah Chirapanea Baysit has to have gone into the main entranceway into the house. Shenemar, and we know that because the declaration that's made when a person afterwards declares he did everything right, he says B'artia Kletushmin ha Bays. The context with which he says he's consumed, or all of it has been used up, of the holy stuff from the Bays, is the term that's used for B'ocanam. We circle to B'ocanam. B'ocanam seems to say differently. B'ocanammar, it doesn't have to actually go into the main entranceway of the Bays. A fili luchadse klevas, even if you bring it into the courtyard. Shenemar, like there's another positive that says the akhul bisharecha bersavayu. And you all should eat it in your gateways and be satisfied. Once it goes into, through the shirecha, it should be not even into the house just into the khatsu. Now we're going to ask what each opinion does with the other one's makr, verabiyokananda and verabiyokananda, and two lines later at the end of the line is verabiyanna and verabiyanna. So we now ask verabiyokananda. Well, you know what also says, namiaksiv, quote two words min ha Bays, which was verabiyanna is makr. What does he learn from that phrase? Well, Amrla khabiyokan would tell you that the khatsu, that it has to be brought into for the heave maestris to kick in, is khatsu dumiyya de bayes, similar to a bayes. Now, the bayes itself, but the khatsu has to be similar to bayes. What's the nature of bayes? Ma bayes, hamish damir, the intrinsic or the basic definition of bayes, it's somewhere that's guarded or protected. Akhatsu, that's always not the case by a khatsu, but it has to be the khatsu ha mish damaris, which would mean that there has to be some sort of fences, regardless if you can't just be like an open khatsu. Verabiyanna, namiaksiv, what's he going to do with your bhokananda? That's said, quote one word bisharecha. Well, verabiyanna would tell you like this, hahu, that bisharecha mibayalay, comes to teach you that when you bring it into the house, you can't bring it in like the back door through the roof, mibayalay, dumayalay, darechaar. Through like the main entrance way into the house, that's when the khatsu just kicks in, la fuki is the exclusion of darecha. Gago is, if you do it through the roof, for khatsu hai, it's like through the open backyard, delo, that it would not kick in. Masiv Ravranina Husa, I put a triangle on this masiv, this is going to be the first in a series of questions that Gamar is going to bring. If you flip over to Ahmed Bayes, two, four, five lines down, the third to last word is a masiv. I put a triangle on that, that's going to be brought to us by Marzutra. And approximately, let's see, two, four, six, seven, eight lines down, directly underneath. There's another masiv, I put a triangle on the masiv, Masiv Marzutra. Let's get to the series of masivs. Now, a lot of times when you have Mahlokas here, like Rabiyanai versus Rabiakhnan, the masiv will be a question on one of the twos, I think here, it's a question on both of them. So, Masiv Ravranina Husa, the following today's source, and I believe it's either paraphrasing or it's almost exactly like the today's source that we had at the bottom of the previous Ahmed. We had six Leimudin from that Pasik, and the Leimud number four was Ken Naf Shekha, which was like, as though it's yours, if you're the worker, it's always yours, well, Ken Naf Shekha. And we learn like this, Ken Naf Shekhel Poel, so too, or Kach Naf Shekhel Poel. And what's the comparison? It's like the owner of the field to the worker of the field. Ma Naf Shekha, just like you, if it's your own field, Oyikhel U Potter, if you're just eating a little temporary beforehand, you can eat it in your potter from having to take Trumus and Maisris. Naf Shekhel Poel, so to the worker who's working in the field, Oyikhel U Potter, he can eat, take a snack, and he's totally off the hook from any, he'll get this kicked in for Trumus and Mais would have to be separated. Okay, now that's the worker, though. I put, that's the end of the snake source, and I dot underline the next three words, halleu kayach haib. But if it wasn't a worker, but rather a purchaser, he would be haib before he ate it to separate out the Maisir. Now, my love, shall we not say that's even besodah. Now, it was even besodah, like Rashi says, Umecha purchasing it, lo adif, Mi'kmar malachah. That would be a question on both of them. It sounds like there's a key that kicks in even before it gets into the house, or before it even gets into the hot sir. I'm rough papa. Well, it's a unique type of produce that we're discussing here. Haha, what we're discussing here is teina haimades begina. It's a fig tree. One of the branches is stretched out, and it's actually not in the field, but it's above like a, a guina of a nofen, no to the hot sir. The fig tree is where it's supposed to be. One of the branches goes out and it's actually hanging over the hot sir as kinen is what we're talking about. Comma connector, lo mondo marbias. And according to youngness, it has to be in the bias. It would be le bias, okay? And basically, as soon as you pick it, it's in the house. If the branch is sort of like growing out into, let's say, through a window into the house, then as soon as you pick it, it's presto in the house. Well, says the kamori i hahi, if the, that's the case, then forget about a worker, balabias, even the owner, nami nikhayiv. Like as soon as he picks it, that's the gamarma lakhannet, sa all the penea bias. Well, not really, because it depends on the perspective. Remember, the owner of the fig tree has a broader perspective. He was looking at the fig tree as a whole, the balabias, a naf be teina sai. That, that particular branch, it happens to be stretching into either above his hot sir, actually, even into his house. That's wonderful, but his main focus is on like the root of the tree, or where 90% of the branches are. Whereas the lei kayak, one is purchased, or if it happens to be purchasing that particular fig or group of figs, ain auf bemechreit. He, his focus is on those few, that fruit, those particular fruits, and as soon as they pluck it, it is seen in the house. Now, in our bigger bracketed section, we have a smaller bracketed section. So, I started a smaller brackets, that before this word, villei kayak, it starts here, and it goes down till the middle of the fifth line, and I'm at base right before the triangle demulsive. So, in this smaller bracketed section, the gomara asks for one second, that's sort of making an assumption that a lei kayak is going to be hai midereise, because we said the passe, of kinaf shecha, in the bracelet we brought at six lines ago, is telling me that's a passe, and the tourist coming to tell you about the lei kayak. So, the gomara now asks for lei kayak meidereise, me mechreit, tell me it's from a passe, that sounds like it's dereise, is it really that we need the passe to exclude the worker, to say that he's not like a lei kayak, because lei kayak can be hai midereise, really, question mark on with the hatanya, but we have a brice, so that seems to indicate otherwise, and the brice goes about a line and a half down, the almond base, starts here. Bine machar vukhanu yai shal baiz heinoy, shal al-shanam kadimim yu shalain, we know yu shalain was destroyed, but three years before that, the stores, the shops of a place called a base heinoy were destroyed, and the reason they were destroyed is, now this is going to sound a little bit unusual, and we'll explain it, but mimechre hai mideiverei, hai maleiverei taira, literally they they founded that which they did, their words on the words of taira, now that sounds great if what you do is on taira, the thing is that that wasn't what was going on, they didn't like certain things that rabbana answered, and therefore they matured it, and they rationalized from what seemed to be macaras in the in the direction, it's okay, and that's actually not good, because if you're going to use the turrets to circumvent what the rabbana decreed that is really not good, shahayu ayur mim, so what would they do, what was this, shahayu ayur mim, they would say aser to aser the al-halta, that the pussah talks about taking tithes, but it's in the context of the person on the field, he takes a tithe of his own produce from his field, and then he can eat, well let's say he sells it to someone else, it doesn't sound like the riv is there, to the person who purchased it below mochre, or two more words in the pussah, tivos zar echre, the grain of your seeds, a vlog like he'ar, but not a purchaser, now that sounds very much like they were trying to say that the person who would sell it or buy it wouldn't have, if only if you use it for yourself, but not if you sell it to someone else, or not if you buy it from someone else, ala really midurabhanan, it is a durabhanan, well we have a pussah, the word said, kenashecha, yeah, but that's more of a asmaktabhan, merely supporting something we know, midurabhanan from a phrase in the chomish, okay, well then what is the kenashecha word, shot coming to teach us, if it's not going to teach us that, ala kenashecha, that word quotation marks, lemai asa, since it basically looks like he'd also be potter, then why do you need a pussah tell me by the worker, well look it is sanya, what is coming to tell you is that which is better, then the following bracelet goes for a line and a half, starts here, the pussah says kenashecha, and it makes an equation, colon, ma nashecha, your own, your stuff, if you want to go and pick it and not snack on any of it at the time, in other words you so to speak want to muzzle yourself, that's okay, you would be potter, now normally you're not allowed to muzzle, an animal, certainly not allowed to muzzle a person, so just like if you want to so to speak self, muzzle yourself your potter, af poel im chassanta, so to a worker, now I want to recommend doing this to your aks, but if a worker, if you said listen, listen buddy, I'll pay you like an extra 10 bucks, just don't like go snack on any of the stuff that you're picking, that would be potter, that's the end of the take source, and that's the end of the bracketed section, gets us to the next mussive, we had those original two opinions, rabianai, and rabiokhanan, so that more brings another mussive, this one's rabi marzutra, and it goes to make source for a line plus a word, azuhu gurnan the mysrus, what's considered the goren, not for grain but for a fufu, mysrus, now you don't really have like a threshing floor when it's a fruit, well bikishu and a biddhi lulin, if you're dealing with gourds or pumpkin, maybe squash cucumbers, those types of things, misha y paksu, once they've pickest, now what is a pikis, that's the end of the take source common connective, i'm rabi asi, i anullinribasim, misha nittle, pikis shalaam, it's once there, pikis has fallen off, rashi explains that a pikis is this type of little flower or blossom that grows at the head of the tip of the gourd or the squash, and once that falls off, then that doesn't fall off when it's attached, but when it is detached and sometimes after it falls off, that is when there is a hiv of mysrus that kicks in, my love, so should we not say that that's if it's pikis fell off, misha y paksu, a phi lubisada, that don't know if he lubisada, and if it would be a hiv, mysrus that would kick in, even if it's on the field, that would be against rabianai, who said it's only if it gets into the house and against rabiokan who said, well does it get a house rescue, it seems like a question on both of them, so we answered no, it's not talking about when it's blossom fell off in the field, rather low, kamamisha y paksu, the bai is, it's when it's already in the house, more than one second, then the word that was used was not precise, misha y paksu, because i haki, if that's the case, if it's got to be in the house and then the pikis falls out, then instead of saying one word in right angles, misha y paksu, which is what we said at the last word in the branch of three lines ago, what it should have said is, odd, shayy paksu, because me bia leid should have said, odd shayy paksu, since it's coming to teachers that even then the house is not going to be covea, it does normally house would be covea, but in the house type of it, until it's paksu it should say, until you paksu, well knows if the mark is fit, would have used the phrase, itana, to word phrase, aanchi paksu, havamina, well you have, let's say, a hundred gourds, so you'd have to wait till all of them, or maybe even rove of them start losing their pikis, it starts falling off, havamina, ad digama le pikusai, who, well, kama kamash malan, by using the term misha y paksu, as soon as the first of them starts to lose its pikis, it has the key of mice that kicks in, then kamash malan, that's what comes with the teachers, misha y paksu, means misha y schooli pikusai, who, once the pikis is, that little blossom flower starts to fall off, even like the first of them, the key of mice just then kicks in. Masav, I triangle this, Masav is the last in our series, this is Masav again by Marzutra, this one, I don't know if it's the same Marzutra, because the previous one just Marzutra, this is Marzutra, but we quote say, two lines in the exhaust that starts here, gornoi le mice le chai eva lav michum tevel. So again, we said, if you just have things growing in the field, and you take a little bit and snack on it, there wasn't yet a heave Truman mice that came in, it wasn't yet called tevel untied produce. So the gorn of when is chai eva in mice, and then there would be a, is it because it's untied produce, that equals misha tigmar malachdan, it's got to have the kamarmalacha, the done, the finished of the malacha. Now, what is the kamarmalachdan? What are we talking about, a little bit specificity here, please, and the brice concludes, malachas hach nasa saan. You know what the malacha is, hach nasa saan, and we understand that word hach nasa saan, that's the end of the snake source, kammer connector, my love, hach nasa saan, and I don't know line two words, afilu, besade. So should we not say that the hach nasaan is like from the word kinos, like to bring together, we should not say that it's basically when you like bring all of whatever the produce is together, even in the field, that's when a key of kicks in. So you say, actually, no, low, kammer, hach nasa saan, labai is, it's not from the word kinos together. Rather, it's from the word kinesa to go in to the house, zogmar malachdan, vibai sema, alternatively, I screamed that on the bai sema, kika amar, ribjana, when ribjana, I told this that the bringing into the house is, kuvir the key of maisris, you know what that's referring to, bisei sem vanovin. Now, when you pick olives, or when you pick grapes, there's no threshing floor, you have to do, there's no separation process required, dalabane goreninu, kammer, avala, I'll tell you something else, though, when you are dealing with like good old weeder, barley, kitu, nusa, iron, kammer, over there, goren, like the threshing floor, beheadya, ksivvuhu. It actually says, by ritim, a goren is that which is going to be machayev. The rashi says, like right across from here, tibimasu av alchitim, vahadamar balm, but that which we usually say, gabbei habish amais viniyyakmagormolea, payreis, mi ikara, amur de leitavul, karevosia, damuradam, marem, alto, asso, et cetera. Lacely, he would not agree with this answer, et la fille de kithimasu sorry nami, amrabiane. Okay, that's the end of our very big bracketed section. We immediately get back to what we were dealing with the last year, which was that a person, when he's picking things from the ground or the tree, can snack on them, and the ox, when it's working on it, when it's already detached, can snack on it. So I put a big A in the margin here and circled it, and on the second white line, first one line has been the hubra, I put a big B in the margin and circled it. Two things we'll do, and that will be the shear. What we're asking now is, says the gmora ashkachannadamamukhober that he can snack on the food, and kama shor be talush, and we found the ox, the passely, as she says, lo saksoam, shor bedi shor, you cannot muzzle the ox when it is threshing the grain, and that's working obviously with grain that's already detached. How do you know, though, and I squiggle into line three words, adam be talush middleon? How do you know if you have a person who's working with already detached grain but not yet gmarmalaha that they can snack on it? And by the way, if you skip down to the first of the wider lines, I squiggle into line, the last one in the last line, shor, and the next two words in the next line from the hubra, Manale, will ask that. So, how do we know if a person's working in talush, or you can snack on the food that he's working with? Well, calvachan amis shor, kolun, umash, or when it comes to an ox, sheenah ochal de mechuber. Now, rashi does a clomer, and that what he means is that, like, we don't find any mafurish pussuk that the ox can, if it's working on something that's being detached currently, that can eat it, yet we have a mafurish pussuk a little bit talush, and a person, an al-dama, a human being, a Jew, shor, you call him a clomer, that he, it says outright that he's allowed to eat it, if he's detaching it, picking it, harvesting it, you know, he did not a lot more. So shor, a little bit talush, they should be able to eat if he's working on something that has already been detached. The glomerus is, well, one second here. Hoho, I put a triangle in this ma, is a pyrhah, a refutation to that logic. Maal is sure, well, you can't bring anything from Shor as a president. Sheenah to mitzuvachasimose, when it comes to a ox, we have a specific commandment not to muzzle it when it's working with the detached grain. Toyimark, the same be said baadam, by a person. Shea to mitzuvachasimose, there's no specific commandment that you can't muzzle a person. Togor champs to reject that pyrhah, and says, "Well, we hate aadam, mitzuvachasimose, mikavachaimer." Okay, it's not outright, but from kavachaimer logic, we could say that you wouldn't be allowed to muzzle a person, and we would learn it from Shor, kola, and ma, Shor, just like an ox, shi atam, mitzuvachasimose, there's no specific commandment to make sure it lives. If there's something with an issue with somebody, Shor, yet, atam, mitzuvachasimose, you're not allowed to muzzle it when it's working, then aadam, a human being, fellow jew, shatam, mitzuvachas, you have a specific commandment to make sure he lives and can survive. Ain't no, you did not, all the more, shatam, mitzuvachasimose, that you certainly wouldn't be able to muzzle him. Of course, that's not really a good rejection, because amar kra, the passek says, one word, kenafshecha, just like you. What do we learn from that? That equals kenafshey, shal, pael, just like the worker, so to the, it's just like the boss, so to the worker, colon, ma, nafshey, the boss himself, if he's got a field, im chassante, if he wants to so to speak, muzzle himself, and not even anything while he's working with it, pater, that's fine, it's like no ister there. Off-poil, so to the other, if he has somebody working for him, a person im chassante, if the boss puts a chassimannam, either, he says, don't you dare read any of the fruit, or he says, I'll give you like 10 bucks more, don't eat any of the fruit, he would be pater. The Ela, so then back to the original question, I swiggle under the Ela, al-dumbit, talish, malon, where do we know when a person is working with already detached produce that he can snack on it? Well, um, two answers here, answer number one, amar kra, the passek uses the word kama, and then again it uses the word kama, it says kitavo be kama seriecha, and then another person says al-kama seriecha, he uses the kama term shnei palm in two times, you ain't no Indian, laadum, you only need it once to tell me about what the deal is with a person. Behmahubar, dealing with things that are currently attached, that he's detached, in other words, picking them or plucking them or harvesting them, and therefore the extra one is, today, when you use that, laadum, betalo, if it's a person, working with things that are already detached. Revami, who is a second opinion amar, adum, betalo, sorry kra, you don't even know passek, dealing with a person, dealing with stuff that is already detached. Why? See, if it's a passek, the passek says, kisavoi, bicarim, re'echa, that's the introduction of this whole thing, if thou happens upon the vineyard of your friend. Now, why would that happen? The number of reasons, could it not be, mila eskinen, could it not easily be a keisha sakrai, likaseif, it's not that he hired you to pick his grapes, he hired you to transport his grapes. In other words, he's already, they're already detached, you're gonna be working with them, post them being detached from Amarachmana, and in that context, the passek says leihl, you can go ahead and eat. Period. We had swivel in the shore of Amrachmana and put a bee in the margin, this is the second of the two issues we will deal with, and this part of the shear. An ox, we know if it's working with the already detached produce, you can't muzzle it, it could obviously snack or eat on, that which is working on. How about a shore if it's working with the things that are already still attached, currently being detached? Well, calvakarimiy adam, we'll try this, make calvakarim from a person, colon ma, adam, when it comes to a human worker, Jews working for you, shayno akhobetalush, who cannot, now again, when it says aeno akhobetalush, Rashi again says, does a calomar again and says we don't have like an outright clear positive that says it, yet akhobet makhobar can eat if it is attached, in other words, he's picking it, then a shore, the ox, shayno akhobetalush, who is like a furish, it says clearly that the ox is allowed to eat while it's working with something that is detached, aeno again, shayno akhobet makhobar, not all the more so that it should certainly eat if it's working on something that's being it's attached and being detached right now, structure is very similar to the one we did before, we put a triangle in this ma, it's a pyrokha, a refutation to that logic or an attempted refutation at logic, ho-ho-ma, la-adam, what sort of source can you bring basing yourself on a person, shayno akhobetal makhobetalush, fellow Jew, you have like a special mitzvah to help sustain them and support them and help them live and give them money, toymar you're going to say the same by a shore, an ox, shayno akhobetal mitzvah, it says no specific mitzvah that you have to help it out if it's like in dire straits, who more attempts to reject that pyrokha and says, well, vieh shore mitzvah, la-reisa, why don't we just say that, actually an ox, there is a mitzvah to help it live and survive and thrive, from a kavokaimar and the kavokaimar go like this, ma-adam, when it comes to a person, shayno akhobetalush, there's no specific commandment that you can't muzzle, so to speak, or a force of personality when he's working with something, yet ata mitzvah lakhiyosu, you have a specific commandment to help him live in a shore when we're talking about an ox, shayno akhobetalush, you actually are not allowed to even muzzle it when it's working, you know, you did not know a lot more so shayno mitzvah lakhiyosu, that you would have a specific responsibility to help it live. Well, look at where this is actually, it's not a good rejection. Amarkra, because the puzzle says specifically, the hai akhikah imach, and your brother should live with you, your brother akhikah, fallot sure and not some ox, comma. Well, then the question comes back, the original question we asked about six, seven lines ago, I squealed on the viela vella shore remikra, reminolin, where do we know, when a shore is working with mikra, that it should be able to snack on the produce it's working with. And once again, we'll have two answers, the first one and the second one, the above it was brought to us by revami here, the second one is brought to us by ravina. So answer number one, amarkra, the puzzle says two times, it uses the word re'e'akhah, and then re'e'akhah, your colleague, your colleague, shaypamim. Now, why do you need more than once? If you had it once, you may know Indian la adam to tell you by a person who's working with mikubar. That would be enough to tell us re'e'akhah once, today when you use the other one to teach us about a shore with mikubar. Ravina, who we circle his name is the second approach, shamar. Actually, the whole thing might be unnecessary. le'a'dam it tallush, vella shore remikubar, it's really cruel, there's no necessity for a puzzle, whether we're dealing with a person who's working with already detached produce, whether dealing with a shore, that's working with still attached produce that's being picked right now, to receive low sachsaim shore bidisho. That'll show up, not muzzle, the ox in its threshing. Now, mikti, komili isnubar kasimah, is it only an ox that you can't muzzle, or maybe if you're using a horse, or if you're using animal camel, it's like all animals, and we know that the alphina shore shore me, shabbas, we have the word shore over here, and we know it says the word shore by shabbas, like you can't have your shore work for you, but we know over there, it's any animal you can't have work for you, in which case, emkain le'a'davrakmana, the passekir should have written, since we already know that all animals, when it says shore means all animals, it should just said le'a sachsaim perasimah, excuse me, lo teedosh, perasimah don't thresh with a muzzled, and I'll be muzzled cow, muzzled horse, muzzled camel, whatever you're gonna thresh with, don't muzzle it, in which case, but it didn't say that, it actually used a specific term, "shore," I put the end quotation marks, "shore de kasrachmana lama'li," then why did it say shore? Well, to tell you the following, to make the equation between the person and the animal, a kushe, to make the heckish, the connection between hosaim, that's a person who would muzzle, le'a ne'ksam, to that which would be muzzled meaning the animal, and le'a ne'ksam, the one that is muzzled meaning the animal, le'hosim to the person, and it wouldn't go like this colon, and with this, we will conclude for today, m'chasim, just like the one, the person, who would muzzle the animal, aikubah m'chubber, he's entitled, if he's working with stuff that's currently attached, and he's basically picking it or plucking it or harvesting it, he would be able to snack off n'ksam, so to the one that would be muzzled meaning the animal, aikubah m'chubber would allow it to be snacked on stuff that he's working on, if it's currently being detached, umah n'ksam, the one that is muzzled, that would be the animal, aikubah m'chubber would be able to eat from that, if he's working with stuff that's already been detached, period, I've come.