Gemara Markings Daf Yomi
Bava Metzia 90
"Pay tesamud baiz" on the bottom line, Tanra Bhan on the corner brings a brisa, which takes us on to the fifth line of "sadi amaralif". "Parais haimu raksai" bit too, if you have some bowls or cows that are, "maraksai" is the verb that's used when you take, let's say, barley, soak it in water, oven bake it, and then "thresh it", or they are, in other words, the bottom line is that it's something it already probably already had, the heave "trumas mysrus" kick in as opposed to normally when you "thresh grain", it hasn't yet had that, or "dasha" is just regular "threshing" bit "truma umi" - sorry, squiggle it on the "truma umi-sir" - cows doing "threshing" on a "truma myser", which, by the way, that's the coanes, or here the "mysrus" is the "mysrus" "shaini", which is to be taken to a "shalayim", "enai" - oh, you've read that in line, you know, over the person doing it would not violate a prohibition, "mishum bal taksai" - if the animal is muzzled at that time, "kama" "fambi maimarasai" - and it doesn't look right, somebody is threshing and their animal is muzzled, so "mavi bulmai se amin", you should bring a big handful from whatever thing is being threshed, let's say, barley, you should bring a big handful of barley, and get a little basket, attach it to the animal's head, sort of hanging down, "vetola lahn" - then hang a tarsaklin, a basket, shibifia, and basically the animal will be able to eat from the stuff that's in the basket. "Ribshumanyo hai", we underline "i mair", "mavi karshinen", you should bring like the highest quality animal food, which is "vech", "vech" - "vech" - "vech" - "vech" - "tayla lah", and hang that around its head, and so it'll be able to snack on that, "sha karshinen", "yofu islamina" - actually the most effective, or maybe the most expensive, for animal food, that's the end of the snake source, we call that the "a" teneic source. The thing is that we're going to have a "b" teneic source right now, it goes exactly five lines, and at least on one point it's going to seem to indicate otherwise. Starts out the same, "parois", you have "kauz hama raksai spitzfua" that are doing that type of threshing with grain that's already been soaked and oven-baked. "Anoi ouvermishumbal taksim", so to muzzle it, normally you can't have your animal muzzled when it's doing threshing here, you would not violate, if you muzzle it, "kama", "baha dashais", or the "kauz interthreshing", "betrumo myser", I squiggle it around "tumo myser", "yes ouver", and I dot it on the line over, a person, if he muzzle his animal at that time, would "yes" violate mishumbal taksim. Okay, that's clearly a contradiction with the first price of the A-brice, so this is by the way the B-brice, uh, slash. Let's say the standard case of threshing is it's my produce, and my cow, and my threshing area. However, let's say you have a "nakri" that's "dash" but "parois haleusrall", a, um, "gentile" that is threshing with a "Jews" animal, if it's muzzled at that time, "anoi ouvermishumbal taksim", the "Jew" would not violate "betrumois haleusrall", he's not threshing with the animal, um, "comaviousrall", and the flip case of that would be if it's a "Jew" "hat dash" "parois haleusrall nakri", he is currently the one who is leading the "kau" around, even though it's a "gentile's kau", if it is muzzle at that time, over the "Jew" would violate mishumbal taksim. That's the standard of the "tonic source", and that more points out the obvious "kasha-truma-kasha-myser-myser", the first "tonic source", the "8" "tonic source" on the first line, said "truma-myser", if a person muzzles the animal when they're threshing those things, he would not violate, um, the "isser", um, the "B" brice said "truma-myser", he would. So, "bishlamais haleusrall nakri" on the "bishlama", and near the end of the next line is "truma nakri" on the yellow. So, we have a pretty straightforward answer for "truma" versus "enbrice-a", versus "truma" and "brice-a-b", like "asha-truma-kasha", there's no difficulty. "Kan-bishlamais haleusrall nakri" -- the "a" brice is talking about "truma" itself, and it's "trumas" up along with the "kauan", the animal, the person who's threshing his- his animal threshing it can't snack on a "kauan's uh-truma". "Kan" in the "bishlamais" where, um, we said it would be an "isser", if the person muzzle the animal is big "gidule" "truma" as you have to leave the animal un-muscled. Why? Because you're talking about stuff that was "truma" that, instead of being processed into food, was actually then replanted, and the stuff that grows on a "tora" level is actually totally "kulan". However, um, on a "derabonan" level, it's "truma" -- since, though, really it's "maker-a-dinner" will say "made me darisa", okay? The animal cannot be "muscled" at the time it is, um, threshing that stuff. So, that's a way of understanding "truma" versus "truma" -- "la" is "squealing under the "la-la" -- "myser" "myser kasha". The key to him, and if you want to answer, similar way by "myser" as we just did by "truma" -- that "myser" -- "myser". Also, not me like "asha" -- there's no difficulty. "Kan" but "myser" -- "Kan" but "gidule" "myser" -- the "a" "brice" that said you're not "overs" because it's talking about "real" "myser" and the "b" "brice" that said you would violate a few miles of your animal when it threshing it is "gidule" "myser". Well, that works for "truma" but not for "myser". "Bishima" "gidule" "truma" is like "truma" because if you take "truma" -- let's say "truma" -- "wheat" you plant it and it grows -- that keeps on the horizontal level of the "truma" status. However, "gidule" "myser" -- if you get, let's say, some "myser, shiny" and plant it -- that's full-fledged "hulen" -- that is no, uh, holy status to it. Doesn't have to be taken to a shrine. "Hulen" in new "ditznahn" -- like we know we have in a "myser" -- "truma" -- let's box it off. It goes for six words -- "gidule" -- "tevil" -- even if you have totally untied produce and then you plant it in new stuff grows or "gidule" -- "myser, shiny" -- um, stuff that grew from "myser, shiny" that you had that you planted -- that would be totally "hulen". So we're kind of stuck. Well, like a bar represents us with three approaches or three answers. I put a number one in the margin here, two lines later. I put a number two and about six lines below that -- last word online -- is "bim" -- "myser" -- I put a number three. So here's the three answers. "Elleloicasha" is answer number one. "Haba mysorician" -- "Haba mysor shiny" -- the "b" bracelet, which said there would be a violation, is talking about two different types of mice -- you know, the "mysorician" -- that goes to the "lavy" -- and, uh, I mean, it has to be given to the "lavy" -- but anyone can eat it. He can do whatever he wants with it. And that's why if it's being trashed at that stage, the person's trashing would not be able to muzzle the animal that would be forbidden. And he would violate mussing the animal if he did muzzle it. Whereas the "a" brice has been "mysor shiny" -- and that's why he would not over, because "mysor shiny" -- that has to be a ten-year-old Hawaiian. Okay, that's one approach. "B" by "same" by "same" by "same" by "same" by "same" by "same" -- a second approach that actually -- both the "a" brice and the "b" brice -- when it says "mysor" means -- what usually means when it says "mysor" -- which is "hava haba mysor shiny" -- "mysor shiny" is taken to -- by the owner, taken to a Shleiman, eats in there -- "veleikasha" -- two different snake opinions -- "hara be mayor" -- "hara beuda" -- colon -- now let's go over that -- "hara be mayor" -- I boxed "hara be mayor" -- and called this number "a" -- or letter "a" -- this is the "a" brice that says you would not violate if you muzzle the animal -- "d'ammar" -- he says "mysor shiny" -- "mumum kavohu" -- it's basically the way we view it is it's godly stuff -- it's Hashem stuff -- and he says the person who has it -- "bring it to your Shleiman, you could eat it" -- but it's basically Hashem's stuff -- and therefore there would be no "iscer" in Muslim the animal who's processing it -- threshing it -- "coma" -- "be" the second brice up above -- that said that you would not be allowed to -- a person would violate if they muzzle the animal that was threshing the stuff -- "is revenue who do we bobs for buta-dummar mysor shiny?" -- "mumun kavohu" -- "rebuta" says "oh no" -- if it's Bob's field and Bob's mysor shiny he's separated -- it's basically Bob's -- now he has to go to usual -- I'm seated -- but it's basically Bob's -- and like any of Bob's stuff there for -- if he has his animal -- threshing it he cannot muzzle the animal -- and almost parenthetically we kind of took this for granted -- but hey he dummy -- like how do you have mysor before even threshed the grain -- which usually -- you don't -- you only separate these things out when it's at a later stage so if more says "well yeah, usually do but" -- if someone made a declaration -- "koghen shaik-di-moy-be-sheib-all" -- and he declared that this stuff's going to be let's say "mysor shiny" -- while it's still in its stocks -- it -- that would actually work -- okay -- "coma" -- "uliribiyuhuda" -- "ha-boy" -- "ha-boy" -- "ha-boy" -- one second over here -- "iribiyuhuda" -- who says "mysor shiny" is "mumun hedget" -- yeah -- it's the person's stuff -- but you can't do anything with it if he's in "be-shemish" -- or "haifa" -- or "heifa" -- and he has to be "in-yuhu-shalayim" -- the "koma" -- means "wall" -- you have to be within the walls of "yuhu-shalayim" -- well, look the more answers -- that's not much a problem -- you have a "threshing floor" -- "in-yuhu-shalayim" -- "koghen shaik-di-moy-sheib-all" -- the person was "threshing the grain" -- "lif-name" -- "myklamas-based-pagi" -- within the walls of "based-pagi" -- which was maybe the extended walls of "yuhu-shalayim" -- semi-colon -- "ibay-sema" -- a third approach -- I was squiggling around the "ibay-sema" -- a third approach of this is "laikasha" -- between "brice-a" and "brice-a-b" -- "colon" -- "con" -- the "a" -- "brice-a" -- is "be-myser-vada" -- that would be "myser-shainy" -- which you know for sure is "myser-shainy" -- and therefore, the person's not violating anything -- if he muscles the animal when it is "threshing it" -- whereas "con" -- the "b" -- "brice-a" -- is "be-myser-di-mai" -- now "di-mai" -- is the stuff you buy from a "orets" -- and you're not really sure if he took the, you know, the proper tithes -- and that would be the case where you would not be allowed to mostly animal in that case. "Well," says the "gamora-hasha-da-as-is-la-haki" -- now that you're coming on to that you can have a "demai" type of case -- "truma-truma-nami-laikasha." Why don't you answer the original "back-up-o" about 15 lines ago when we had the "steera" -- not only "myser-myser-mice" -- but also "truma-versus-truma" -- just say "truma-truma" -- same type of thing. "Nami-laikasha" -- "con" -- say "one is truma-vada, the other one is truma-s-demai." Now, if "truma-s-demai" sounds a little bit strange to your ears, it's because there's no such thing as "truma-s-demai." The whole concept of "demai" is if you buy produce from a "ama-aritz," you have to be concerned that he didn't take the proper separations, but one thing you're not to be concerned about is if he didn't take "truma" -- because everybody knows he has to take "truma." So the more rejects this, this is "bish-luma-myser-demai-ika." There is such a thing as "myser-myser-from-demai." Electruma-s-demai-mika -- the basically isn't such a thing, as we'll see -- and we probably know this is the idea -- but question mark -- we have a three-line bracelet that indicates what the issues were as to why they made that original institution of this stuff called "demai." So this bracelet takes us to "yochanan kongadol" -- a kongadol at the time at the beginning of the second base of "migdaash" -- "afhu" -- "bita-la-sa-vi-dui." Normally, at the end of the year -- three in the end of year six of the seven-year-shmita cycle -- a person would come to use a lion and he'd make a declaration that he's done all of the things he had to do with his "myser" and his tithing, and he gave it to the "lavi." The thing is, though, at the beginning of the second base of "migdaash" period, because "lavi-m" didn't come back to Israel properly, there was a "kenas," which was made by the rabbinical authorities that a person should only give his "myser" a "reshine" to a "coane." Now, true -- a "coane" is from Shavit Lavi, but he usually went to Lavi, but that was the case, and there was a person who won't be able to declare he did it just like he was supposed to, because he weren't giving it to the "laviim" then. Also -- and this is more important for us -- because of all the "mai," and they made a "gazera" on this "demai" -- "produsi" by from our rights. You're not sure if there's "properatized" taken, and -- and so "lafi-shish-shalach." Now, why was that instituted? Because he sent emissaries -- behold vili Israel through the whole Jewish people -- the "rah" and they saw shalachim africian -- that many people were not taking the different separations necessary from their "produs." "Ella, truma-de-de-la" -- the only thing that they were all doing was separating "truma-de-dola" -- in which case, there's no "chashash" if you have "demai" of not having this "truma" taken. That's the end of the "tonnake" source. "Ella" -- so we squeal on in the "ella" -- "ella" -- "lo-kasha" -- there's no difficulty over here. "Truma" versus "truma" "a" and "b" -- "con" but "truma" is "mysir" -- "vadai" -- "con" but "truma" is "mysir" -- "demai." Remember, there's the first 2 percent, which is "truma." That we're not talking about, because -- "demai" -- we know that they separate it. Then, the next thing you do is you separate 10 percent of what's left, and you give it to the "lavi." Okay, so the "lavi" gets whatever he gets. Now, the "lavi" has to turn around and take 10 percent of what he just got and give it to the colon. That's what's called "truma's mysir," and that -- we do have to be concerned if "demai" that it wasn't taken properly. And therefore, "truma's mysir" -- "vadai" -- you're not over anything if you muzzle your animal. However, "truma's mysir" -- "demai" -- you should not have your animal muzzled at that time, period. The "gorna" brings four questions. "Bao-mi-nei" -- I put a diamond around this bow -- "mi-nei" -- "two, four, six, but eight lines later, last one line is "mahu." The two words before that are "ibai" -- "loi" -- put a diamond around that "ibai" -- "loi" -- "unumud baiz" -- about 10 lines down, last one line is "rami." There's a "bao-i" -- before that -- I put a diamond around that -- and then about 12, 13 lines later -- first one line is "min-hadisha." And after that says "bao-mi-nei" -- I put a diamond around that. There's going to be four questions. Here's the first. "Bao-mi-nei" -- they ask for "shacious." Imagine you have an animal and you're threshing with that animal, but it's got a terrible case of diarrhea and sort of whatever eats comes out quickly, gets shot out the other end as a icky liquid. "So hais a ikhalas umatresis mahu." What do you say if you have the animal? I'm like, I guess you probably want to use another animal, but you can't. And this is the animal that you're using. And if it eats, like if it eats some of the stuff that is threshing, it'll -- again, "matresis" -- come out the other end -- "mahu." How do we look at that colon? "eodoma b" -- do we say "mi-shum dem mali-la?" Who, in general, it's good for the animal to eat a little bit while it's doing the threshing. And in this case, "ha-loi mali-la." It's certainly not good for the animal, and therefore it would be permissible to muzzle it. "Oh, don't buy squiggling right there, or don't, or maybe." Well, you know, good or not good. If it sees the food and wants it, you can prevent it from a dechazir-al-city food, umitstara. If it has a muzzle, it'll be in what we as people perceive in a challenging situation, in painful situation, "vaha-chazu, umitstara." Well, bottom line is going to see it and be in sorrow, and maybe you cannot muzzle it. So, I'm a little ripshesus. Ripshesus said to those who asked him a tani-sua. We could actually answer this from the "itani-sua," as we had it above on the fourth line. Let's quote it now, these two lines. "Ripshesum and vinyochai-yoimir." "Maybe karshinim, you bring vech, vetayla-la, and hang it around the neck of the animal." That's, let's say, threshing uh, trumu or myser. Um, shakashinim, yofu islamina kalkoskarshinim is the best for it. That's the end of the quote of the above-ricer. "Shmaminah, we can conclude from here pretty conclusively, bishum de mali-la-hu. It's for its benefit, shmaminah, and therefore, since it's for its benefit, if this animal has that bad case of diarrhea, you are, yes, allowed to muzzle it." Yibayla-hu, I put a diameter on this. Yibayla, this is our second, uh, question of four, "Moush-imir-la-nakri." How about if you have a Jew, and he says to, uh, Skeeter, "Hey, Skeeter, kasoyim parasi, can you muzzle my calvedoshba and thresh with it?" Okay, and like, "We'll go with thysefist and thresh my grain with it." "Miyamri-nan, how do we look at this?" Do we say, "Ayo-dama-bi?" "Kiyamri-nan, ami-la-nakri-shfus." We have a concept, let's say, on shabbas, that if a Jew did something that would be in a sedareisa, for the Jew to ask the guy to do it, there's an ester-derabana in a shwussa that you're not allowed to do it. "Hani-mili, though, maybe that's only in the realm of Indian shabbas." Like Molocha's on shabbas, the ester-skila, where if a Jew does it, the death penalty for violating that with 80-minute straw is "skila," stoning to death. "Ava-hasima," the whole concept, even if a Jew does muzzle his animal, de ester-lav, it's, say, tor-pro-vision, but not punished by, like, say, the death penalty, lo, maybe, one say it, "Oh, don't worry, maybe, Loishina." No, whatever a Jew can't do, he can't ask a guy to do. That's the question, "Well, tashma, I put a triangle on this tashma," and five lines later, there's another tashma, I put a triangle on that, so the Gomero will now bring a series of attempted proofs, one way or the other. So, come in here. Now, this is a quote from the second tinnik stress that we had up above. It would be about eight lines from the top, and it said there, I'll put right angles here, it goes for a line and a half. "Nokri, if you have a gente, I'll had dajbipar, especially a thrall, threshing with a Jew's cow, the grain. Oh, you've got a mission about tash, so I miffed the animal has a muzzle on it. I think even if the Jew, as said, like, you know, here wasn't my animal, but the gente was actually doing the act, the Jew would not violate Balthaxan." That's the end of the tinnik source. Okay, so he won't violate Mr. Jew, Mr. Abraham Kohn won't violate it. Mavir, hudulayovar, like three hive malchus, as he usually would if he violated a loysa, say. However, Huyusori, it does sound like it's still forbidden to do it, so the Martens-Reine says, "No, but then who do you swear an amylake of the truth is?" That it's actually not even us, sir. Well, then, why didn't it say, it's totally mutter, why did it say he's not over? Well, to keep the structural similarity between the cases and that price of ID since the Tana Safa, here's a quote of the Safa, just a real line. That idea is throw a Jew who threshing some grain of dajbiparossai with the cow, shall luckily of the Gentile, would yes be, here's the word, over, he would violate. Tana Reisha, the earlier case, used the flip term of anal over, although anal over, like, it's not exactly the most precise term, he really should have said that it would be mutter. Tashma, so we try again another, not this is actually not its innate source, but rather something of the early Amui Reine, de shalhu, I understand shalhu, shalhu I love with de shmuhl, they sent the people from Arachis Raul sent a question to shmuhl's dad, and here's the question, they said like this, Rabbi, answer our question, here's the case, Halloween tour, you have these oxen, de Gandven Armoy that are stolen by like, Skeeter and tug, the Gentile, neighbors, Vars, we're good friends of ours, and they know, they actually know that, like, the Torah says, you're not allowed to castrate the animal, the Jew, so they do that ume, Gandren yasoyin, and then they castrate them, oh, and then they like bring them back, it's sort of like with a wing, wing, not dad, what do we say about that, well, shalhu, so I've udishmuhl sent back to them, haram is sawid behu, they're basically trying to use some sort of like trickery or underhandedness to get around what the Torah told them they should do, and therefore yaram yalahu ve yiz davnud, so you use some sort of trickery back on them, and basically you force them to sell their animals, like everything that they had is the planning, gonna work because they have to turn around and sell it, which sounds like a ister, now that's only alosa sai, dar shalhu, castrate a animal, even alosa sai would be asir to, here, you're not even telling directly, you're just sort of like a hint, wing, wing, na na, to the Gentile, that would be asir. Behu Gomor rejects this and says, no, amor apapo, under under apapo's name, the Benema Arava, the people out west that were doing this savrilo, dehu like Rabridke, who says what, he says that not only are Jews allowed to do this, even Gentiles are not allowed dama, but he knowach, he says that even Gentiles, but he knowach, mitzuvannal asirous, are not allowed to castrate an animal, the kaavrimish human, therefore if the Jew lets the guy do this, he would violate the ister of lefnabilisitin, mikshul, not put a, thou shalt not put a stumbling block in front of the blind, semicolon, sava rava, a circle drava's name, and he also circle the by his name at the end of the line, sava rava le maimar, he, figure to say regarding the siri's case, yimakulosh grita, that you actually make them sell it, le shrita, now the least amount of money you'll get for an animal, usually it's beast of burden after many years of work when it's no longer viable, do you sell it for shrita, he says sell it for shrita, which is not only something, but selling it at like a nice loss, ama lea baie, I struggle to buy it, baie is back to rava, and no we don't have to go that extreme, daiyan, it's enough, shekhanasta la yumachira, the fact that they went through all this only to have to turn around and sell it, that it would be enough of a disincentive to do it, period. Pshrita connector, benogadol kiyachardami, when we said he had to sell it to someone else, if he sells it to his son, like his 32-year-old son, his adult son, that would definitely be considered someone else, how about the al-binai katanmai, how about if he sold it to his minor son, sometimes benogadon means under 13, sometimes it means not financially independent, yet either way would he be allowed to sell it to him, well rava khi, as sir, he says not allowed, rava khi shari, kama, and one final thing, marema and marzutra, two great ama lea rhyme, the ama lea, those were actually, we don't know their names, but they were hanaotre haasidhi, it was maybe a breastliver and a asatmar, I don't think those were the haasidim of those days, but two haasidim, miklafiyadadi, they each had, I guess, a cow that had been castrated by a gentile and they switched cows, and it clearly has to be a case where they didn't ask or hint, they're no doing none of this wink wink, not not, to the gentile to do it, they like, I guess the guy thought they'd be doing a favor, and it wasn't a favor, and by switching the animals that was sufficient. The last, or I should say the third of our boys, the boy rava mibar kama, and we're going to have a series of five questions, I don't think we're going to answer any of them, except the fit, but how about this, hoyishifla kayzpafiyya, let's say, before the owner stresses with the animal, he sticks like a painful type of thorn in the mouth of the animal, so it ain't going to be interested in eating mahu, what do we say to that? So when I says back, one second, hoyishifla, by sticking like some sort of thorn or nail into the mouth of the animal, hoyishifla kayzpafiyya, that's essentially as good as muzzling the animal, and that's totally forbidden. Ella, so then where we find his question, yoshifla kayzpafiyya, not that a person put the nail in, but like a nail or a thorn or something sharp, stuck into the mouth of the animal, because the animal ate it, mahu, what would we say over there? Do you like you have a mitzvah to remove it, or you don't have to leave it? That's question number one, number two. Here Bizthari mibar kayzmahu, let's say the owner brought, I don't want to the zoo bar with the lion, and situated the local lion right there next to the threshing floor, terrifying the the poor cow. So the commercial is one side, that's also, here Bizthari, kasimamayashi, that's basically as effective as putting a muzzle on the animal, the animal be terrified, won't even think about eating. Ella, so the more he finds his question, ravasthari mibar khotsmahu, I don't know how often this happened, but let's say you're at the threshold of your animal, and a lion kind of walked up and was just crouching right there, near what would we say. Question three, hemibinami bukhutsmahu, let's say it's a cow, and it was recently given birth to a calf, and the baby calf, the little calf, the offspring of this cow was standing right there, making whatever noise it makes, it's thereby clearly distracting the mother, what would we say there? Question number four, high sets, mayallama mahu, let's say the animal was particularly thirsty, like all creatures when you're thirsty, not really interested in eating, you just want to drink. Or question number five, let's say it's going to thresh a whole bunch of grain, and you actually cover it with a big cloth, with a big like piece of leather, paras, la kitavliya agabadi shimao, so it simply can't get to us and even see it, but it would walk over and effectively crush it, only say over there. Nope, five questions, the gomarsispeche maha, kata, let us at least try to conclude one of them in desanya, from the following three-line briso, which starts here, rasheibal para, here where you have the rights of the cow owner, who people are going to use his cow to thresh, and the rights of the order of the grain is using the cow. So rasheib, the bal para, is allowed the hariv parasai to hold back food a little bit from his cow, kate, shutai chalminadhi sharbe, he's going to be like renting it out to somebody to thresh, and he knows that the cow will eat while it's threshing, so he's allowed to hold back some food from it, because he knows he'll be able to eat later on. Also rasheibal abayis, the one whose grain is being thrashed, he's allowed to lahatir piquia amir to undo like a bale of hay, and the animal eat the, like onto the grain is going to be thrashed, and the animal one eats will eat like, I don't know, ninety, ninety-five percent hay, a leaf-nad behemoth, kate, why would he do that? Well, so that the animal, which has to be unmuscled, is not going to eat most of his good stuff, to leave the much cheaper stuff, kate, shutai chalminadhi sharbe. That's the end of the today's source, and apparently that would answer our question, that it would be allowed to spread a piece of material over the threshing to prevent the animal feeding, just like if you're allowed to spread out a bunch of hay over the threshing. So the fedamora says no, that's not necessarily a valid conclusion, because shiny husband could be different there to kahla, because at least over there the animal is eating. Now it might be eating eighty, ninety percent hay and ten percent grain, but it's at least eating it as opposed to our question, which is if you're covered up with a big piece of leather, it won't be eating anything, e-bias. They might squiggle underline the e-biasema, it's actually a different case, and this is the answer, we'll put right angles in, when it said "Rashibal habias lahato pakiyyama lefne behemoth." We explain that a certain way, actually we're going to explain it differently. That doesn't mean they take like a bale of hay and sort of spread the hay out all over the threshing area, rather five minutes before he goes in to use the animal to threshing, he opens up some hay and gives the animal to the animal before it goes there. Me e kara is going to me kara, that's the understanding. Now why would he feed the animal before? If he's not even his animal, kadashali tai kal harbe min hadisha. So that, it will not eat a lot of the other stuff, which is the stuff he's trying to get threshed, period. This is the last of our series of four questions. I put a diamond on his boiminay, boiminay, rabi, yayna, samir, rabi, mai. kasme bakhut smahu. Let's say he doesn't put the muzzle on when the animal is about to start threshing. He does it like before he gets the threshing floor, he muzzles the animal. Oh, what do we say? A? Oh, Dilma B. Well, the pussik says, quote, "shore baddisho", you cannot thresh with the shore when it's muzzled. Amrachmana, vaha, lave baddisho, he didn't put the muzzle on when it was threshing. He did it like, you know, five minutes earlier. Oh, Dilma, or maybe B? No, no, no. The iss are in the terrors, lais, cite jbecha, sima amrachmana. Don't thresh on the animal that's muzzled. We don't care if you put the muzzle on a second before you started or an hour before you started. You can't thresh with it with the animal if it's muzzled. So, ayo Dilma B. Well, Amr lei, he says back, "The base of ikat sallamad, you can actually learn from your daddy's house." It was a coin. The pussik says, "By a coin doing a vote in the base, it's a mignesh, you have to take it away." So, a wine, an old wine, intoxicating beverage, you, the coin, shouldn't drink, you and your sons when you come to do the work. So, don't show up guzzling a bottle of wine as you walk into the base on mikdash. Okay, now, is that what it means? Bevaya khem, huda, so that would be a problem. Hah, mishta, uma ayo, if, let's say, a coin went to the bar right before he went into the base on mikdash and, you know, drank too much, uma ayo, and then went in shari, that would be loud? No way, khamma connector, because the pussik itself explains what the reason is. That's the end of the pussik connector on Marakmana. That the reason that we don't want him drunk is so that he'll have a clear mind. He'll be able to differentiate between holy and profane. In the bottom line, he can't show up drunk either, even if he drinks somewhere else. Ela mahassam. Rather, just like over there, bishta's be elotay shik was what it's telling you. Mr. Cohen, or any Cohen, you can't be drunk when you show up. You got to be of clear mind and sound mind. Hahana misa too, over here, when it's talking about threshing with an animal muzzle. We don't care when it was muzzled. It cannot be muzzled when it starts. Bishta's disha, lotay shasimah. When it's threshing, it cannot be muzzled. Periods under a button that we're bringing is an approximately two-line brice, a little bit less than two lines and starts here. Haise misa para, or ha mizavig bikilayim would be putter. So what's this case over here? You muzzle an animal, but you didn't thresh with it. Someone else comes and thresh with it, or you take like a ox and a donkey and strap them together to the same cart, which, if you're then going to be pulled with it, but you're not pulled with it. Someone else comes and uses that cart. The person who did the act would be putter. The anal lichen, as far as giving out lashes, who's going to get a whooped for being over these torprobitions. El adashimana bikvad, it's the one who actually threshes with this muzzled animal, or has the cart be pulled by these animals. That's the end of the snake source. Itmar, we have one, let's do one final case here. Khasma bikoviniga bikol. Animals have the ability to listen to commands that are barked at them, or haa, or so if you've ever seen the way the cowboys or the shepherds, you make all these sorts of noises, and the animals either stop or start because of it. So let's say you have an animal that's threshing, and you know that there's a certain noise that it'll distract it from being able to snack, and you make that noise, or hainiga bikol. You have that, you're not actually sitting in the cart being led by the ox and donkey together, you just kind of make a sound, and it goes on its own. What would we say? Well, maklokas, kolun, ribio konan ses kai, rishakus shus putter, kolun, ribio konan, wandralai now, and rishakus and randralai later. Ryokun says kaiyiv, why? Why is the person kaiyiv? Akimas piv havya mysa. He considers the mouth movements, literally like the bending, or you know by saying something you have to move your mouth, unless you're a ventriloquist, is considered a mysa, and therefore this becomes a tor-pro-vision that has a mysa, and that's a mysa that the person would be doing, and it would be, he'd be liable for that. As opposed to rishakus shus putter, kala lai havya mysa. The sound produced when a person has a voice, or some sort of noise that he makes, that's not a mysa. Mysa is an action, has to actually do something like with his hands. Kama is for you Ryokun on the rishakus, the following snake source, which is going to be a bit difficult, or Ryokun points out to rishakus, who said the person would be putter. The snake source goes for just over a line and a half starts here, it's, I believe the opening mission with sakus tamura, and it says that everyone is able to make tamura like a tamura is when you have an animal dedicated to base of mikvash, it's kodesh, and you say that you want to transfer its holiness onto another animal. Are you allowed to do that? You're not really allowed to do that, but it says that everyone can do it, men can do it, women can do it. Now, and then it continues, and it says, lo shadam rashai lahamir. We're not saying that you're allowed to do it, it's just like, if it's done, it's effective. L. S. Heim, heimir, if a person made this tamura type of declaration, muma, it'll be effective. This way, if it gets our body, then he'll get malchus. The most extreme example of this is a momzer. The people who slept together to impregnate the woman to cause a momzer should really not have slept together, and that's totally user, but yet still, if they did it, there's a result, and over here, the results would be that the tamura would be effective, and they get the malchus. What do we see from there? It seems like, what did the person do? Just made some sort of declaration, and yet we're giving him malchus. It sounds like just talking is enough to get malchus. Well, La Marlais, as we're talking back to Rebuch and Hamani, who is actually the author of that about the next source, is not the mainstream chachamom's opinion. Rather, it's the shite as y'all could have reviewed huda. Rebuch, we weren't asking with Rebuch, but Rebuch does opinion, and so he says damaar, lah of shamed by misa, violating a Torah prohibition that doesn't involve an action, like somebody do with your hands, like in a love you, yes, get malchus, but we're asking what's in the chachamom. The problem is with that, the more I ask the question, it takes about four or five lines to develop. Can you really say that that opening misha in Tamura is Rebuchudou, mimazis mukmislaw. Rebuchudou vahaktani reisha, the thing is, and we mentioned this, the earlier part of that misha, goes almost a line here, it says hakkulmamirin. Everyone can make these Tamura declarations, echadhanashi, well, they're man bechadhanashi, they're ladies. That's the end of the quote in the snake source, connect. If I have even a bone, we ask that word hakkul, that's a loaded word, especially when it's like in a misha, especially when it's like in the first word of the first parek of mishnais, in whatever misechtah. Vavino, we ask the word when word and right angles, hakkul, as to him, I won't that be coming to include. Oh, and we say over there, it's last to yay, yayresh, that if you have a person who separated an animal out for himself to be a carbon, and then he dropped dead, and his son inherits the animal, it comes to include that the one who inherited the animal would be effectively, let's say the owner enough that his Tamura would work. Ude lo, and by the way, that would not be like Rabbi Huda, why do you Rabbi Udeham or yayresh, yayresh, yayresh, soy mech? That as far as the rights of the heir who inherits the carbon from the father, he's not a kanto Tamura, and can't use me neither. Okay, so, well, question me shakish, no, ready shakish will answer, haitana, the author of this today's source, saver kava se bikhado, pala ke bikhada, he's not reviewed, but he agrees, reviewed on one issue, and disagrees with the other issue. Adkhan.