Gemara Markings Daf Yomi
Bava Metzia 101
Kofamud days, seven lines from the bottom at the new Mishnah. Ha Maikr Zaysev Le Itzim. Somebody who has olive trees and sells them, by the way it's permissible under circumstances, to be used for, basically chopped down and used for the firewood and currently still in his land. Va'azu, Pahchai smiraviz le sa'ah and they are producing less than one ravius, less than ravius le l'ug persala, persala, in other words, the amount of oil that you can get from them is less than one ninety-sixth of whatever the bulk of olives that you get, you squeeze, you get almost no oil, ha'ilu shawl, ba'al ha'ze, if it's less than that, then whoever purchased the olive trees gets the oil, however also ravius le sa'ah, if the olives that they produce are able to make more than one ninety-sixth oil, then Zazu mare zayse gudlu, vazu mare artsy gudlu, the guy who bought the trees says, well that's my olive trees that grew that oil and the guy's landed his olives, my land that was nourishing it, so what do we do? Ya'khleiku, they basically split it underline Ya'khleiku / totally new case, let's say a person has olive trees in their field, shot off in this torrential flood sorta comes, and washes away this person's olive trees, and slightly downstream plops them down into somebody else's field, and his son must have s'ahd al kaverei, now Zazu mare in the other guy's field, this one says Zazu gudlu, it's my olive trees that are growing those olives, and Zazu mare in the guy's land it says, well artsy gudlu, no no it's in my land, Ya'khleiku, they would split it. Okay, the good morning is a little bit of clarity on what these cases are, H.E. Dami, colon, E, I squiggle on your line, this word E, and one line later almost directly underneath I squiggle on your line, the next E, so E. Damar lei, if the owner of the land said, all right buddy, kites, lalter, you purchased it from me, you have to cut it down right away, and the guy doesn't, then I feel the pockets are more of use, now I'm in the ball karka, well then no matter how much olives are being produced, how productive it is, it should be the land owners olives entirely, on the other hand kama, E, Damar lei, if he said to him, he sold him the olive trees in his field and said, koleimas de bois kites, well whenever you want to sort of come on by and chop him down, then I feel the obvious nami, the ball's asym, no matter how much was there, even more, it should all go to the guy who bought the trees, so it more clarifies low, neither of those are the case, rather it's three, so it's necessary damar lei stama, there was no talk about when it would be cut down, it just sold it to him, and therefore koleimas de bois kites kites kites, in general if it's less than one ravise of a look for every saa, which is less than 196th of the amount of olives you get, you can actually get oil from, then people use you know particular, whereas ravise, if it's that amount, or greater, kapti and shi people are particular, amar of shim and lakish, or vish amruh, by the way, when we talk about the ravise that you're getting as a result of squeezing it, that's after you take into account what's been a huitsa, whatever the costs of picking the olives and pressing the olives are, then you still have to have that 196th ratio. The missions had shot Dafnar Zaysaf, Amar, Lei, Circled Ula, and Underland Rish Lakish, and exactly six lines later, at the beginning of the line, we have Rovin who we circled, and again, Underland Rish Lakish, so we have to figure out what's going on over here. Comes Ula Rish Lakishan says Loishanu, that they would split it, which is what the mission has said, et la, need the following two requirements, number one, shanekru, begushe, hen, when the olive trees were plucked out of one guy's, were washed, were flooded out of one guy's field, it was along with a big clot of earth that was around the roots of the trees that would allow it to still be considered like it was kind of in its original dirt. And also, it's only a second point, la acha, shanekru, it's after three years, even if it's uprooted with its dirt, the whole sack of that they split it is only after three years had passed from when it was replanted because of this, the flood waters in some other guy's field. If I'll beside shalish, if it's within those first three years, it's when it was the flood waters replanted in some other one's field, hakkosho ba'laba zaisim, hakosho ba'laba zaisim, hakosho ba'laba zaisim, hakosho ba'laba zaisim, hakosho ba'laba zaisim, that actually those first three years, the owner of the olive trees gets all of the olives. Damarlei, because the owner of the olive trees can say to him, listen buddy, true that fate had it, so to speak, that the flood waters dumped them in your field and planted them there. However, Iot nathas, if you yourself would have planted new olive trees beside shalish who in the first three years may have the oculus, you wouldn't be allowed to eat any of it. It would all be orla, the first three years you planted tree, the food is all orla, and therefore he gets it all. The Gomoras, well, one second, the laema lei, let the owner of the land say to him, well, be ana natsi, if I would have planted my own trees, you might be saying something true about the first three years, but laa, hakosho laish, after three years past, let's say, year 567, haviech on the lei kulei, I would have eaten it entirely myself, hakoshta, and therefore now that it's within the three years, ka'aklas paga ba'adai, or tai kal paga, you should split it with me 50/50. And therefore that's such a good point that the Gomoras brings a slightly different tradition, ala ke usa ravanamirish lakish, and we had circles ravan, analanish lakish, also a tradition that came to Bovil from Erichistrel in the name of Raish lakish, loish shanu, that whole den of the mission that said that they would split it, ala, and here we're going to have this two requirements, number one shinnak rubigus sheihan. When those olive trees were flooded out of guy number one's olive field, they went along with a big, huge clump of dirt around the roots, and, number two, besay shalish in the first three years of ala ke shalish after the first years hakola ba'al karka, then all of the als that are produced go to the owner, whoever's the owner of the land that they got plopped down into. Dalabar lei kazi oir, excuse me if the land can say, Iana nazi, hey listen, if I would have planted them, ala ke shalish after three years, mille haviech on the lei kulei, they would all be mine, so now it's all mine, and therefore the split is only years one, two, and three. Look, I'm going to ask, lei mille, well, let the owner of the olive trees be able to say back, ee, atnatus, listen buddy, true, okay, if you would have planted them, besay shalish lei haviech lis, you would not have been able to eat any of the als produced in the first three years, and therefore, hashtah, I mean, now even after those three years have passed, tai haal paga baha'u'i, I think the years have changed, tai haal, you should consume, what you got, 50/50, and look at more answers as to why that's not an acceptable claim, mishim damar lei, because you can say back to him, the owner of the land can say, it's true, however, ee, ana nazi, if I would have planted a new olive trees, haviech lis, they'd be little, and the space underneath them wouldn't be totally shady and unproductive, rather visarana tihusaihu, I would have planted underneath the trees, and all that area, silk avi yarka, spinach, or beets, and other types of vegetables, periantano, we have a little brice, just under a line, amar hala, if the owner of these olive trees says, and you might have been asking this to yourself, well, you know, I'd like to take my olive trees back, zay sani noitil, ein shreiman lei, we basically do not listen to him, now really, they're his olive trees, why not? My time asks the kamara, amar haviech limishum, yishuv, eretz, yisra, all, we want to keep Israel inhabited and alive with all sorts of productive fruit trees, and, you know, if you have a fruit tree that's planted, not so clear, if it's uprooted, would it take root somewhere else and be productive, amar haviere, and I put a diamond around revere mia, going down srikharaba, to say something like this requires a very great man, the reason I put a diamond around revere mia is because about 15 lines left, later, first one line is amar havie, and again, I put a diamond around revere mia who's going to say the same thing. Well, here is a misha we're going to quote now, period, thunhosum, if a misha quote goes for about a line and a half, from mis achas demi, de buta y mer, ha me kabil sta hav ai submina nakhri, m'as ser veno y sin loit, me kabil is two types of two basic types of way that somebody who's working somebody else's land can have the deal stipulated, he can either be a mikabil or a hokir, mikabil is basically a sharecropper, so he's going to work somebody else's land and he's going to, let's say, go 50/50, whatever the crops are, he gets 50%, the other gets 50%, so someone who accepted upon himself, sometimes feel in other words he's an arse sharecropper, stay a voice of not so clear what stay a voice of his right now, but from a nakhri, he first has to take misha and then gives the guy his share, which means if there's a hundred units produced, what this sharecropper has to do is first take proper truemus amisors from the entire hundred units, which would be 2% Truman and 10% of what's left mise Rishin and 10% of what's left mise are shiny, essentially about 22% leaving him with only about 78% of the total, and then after 78% of the total he has to give the owner of the land his genuine 50, he gets a full 150% and then he's basically left with about 28% of the total, now as opposed to just to note if he would first give the other person the Gentile owner of the land his 50% and then from the remaining 50% take short of his amisors he would end up with approximately 39% of the total as opposed to 28%, so sub rule how we have the three premises that we're going to go into this understanding of this discussion with, the point that we're going to make takes about eight lines starts here, so we're going to run the sub-rua. First, sub-rua might stay a voice of how do we understand that term, I put those two words in right angles, the stay a voice of the field of his fathers, while we're talking about heritage from another than a field in Israel, but might currently stay a voice of why do we call it that? Well, it's none other than if it's an Israel, it's the field of Avram Yitzhak and Yankov, the biblical homeland of the Jewish people. (speaks in foreign language) And also, we hold, and this is the second point, number two, (speaks in foreign language) that there's no such thing as a guy being able to so to speak a choir land even if he's like the legal owner of it in as much as it would then take it out of the (speaks in foreign language) In other words, it would still have a key to take terms of amisors from land that was gentile owned that grew produce in Israel. And point number three, a macabre, specifically an oris, what we call a sharecropper, (speaks in foreign language) is viewed like somebody who's using somebody else's land via chakirus. Now chakirus is when you agree to pay a set amount, regardless of how much the field produces. It could be a set amount of money. It's often a set amount of produce, like, you know, you'll let me use your field and I'll grow my stuff and you'll get, I don't know, 100 bushels of wheat. Where we say macabre is like that in that colon, (speaks in foreign language) if a guy has a chakirus arrangement, whether the field produces a lot, doesn't produce a lot, comma connector, (speaks in foreign language) he first, the one who's working the field of Jew, has to first take ties of the entire amount, comma connector, and only then pay whatever the chakirus amount is, (speaks in foreign language) because he's basically paying off a debt that he has and you can't first pay off the debt and then take Truman's amisus, (speaks in foreign language) so to somebody who's a sharecropper, he would be considered as though he's paying off like a personal debt with stuff that has not been tived yet, and therefore, comma connector, (speaks in foreign language) he first takes Truman's amisus off the whole amount, (speaks in foreign language) and then gives the gentile owner the, his full 50% share. (speaks in foreign language) (speaks in foreign language) and with that explanation, what do you do with the following Brice? The following Brice is almost exactly like the Brice we had eight lines ago, except with one word difference, so let's mark box of the Brice, (speaks in foreign language) and in this Brice it, maybe it's a little bit more clear, that somebody who has a kablonus arrangement, a sharecropper arrangement for his stay of Brice from a Matsuq, now the difference between a regular Nakhry and a Matsuq was a Nakhry, a Matsuq is a tough guy, he basically stiff-armed or twisted the arms of the Jewish owners to get it for himself, then whoever's a sharecropper working on that field would have to first give Matsuq and then give it to him. Okay, now one second, why did this Brice mention that it's a Matsuq and not just regular Nakhry? My area Matsuq, I put the Matsuq word in right angles, if you learn Matsuq Naomi from the previous Brice it seems like even he wasn't a Matsuq, Ella we have to come on to a new understanding guys, squiggle on in the Ella and the points that we had made earlier, we're going to say, actually some of the most of them are exactly opposite, Ella what's your squiggle on your line, Ella, regarding point number two, actually Yesh, (speaks in foreign language) we're going to be going with the approach that there is such a thing as a Gentile being able to own land in Israel so that the stuff that grows would not be high in Meisser and Kama regarding the third issue, a Makhabel, somebody who's a sharecropper is not like a Heikir, so even though the Heikir would first have to take off the Truman's and Meissers and then pay his agreed upon rent, a Makhabel is not like that. Oh, Meisser and Meisser and regarding the first point, how do we understand? They feel of his forefathers, well that actually means like literally a field of his previous generations, of his ancestors, of like his grandfather, his great-grandfathers, they have Meisser, now that we're saying that that's the case that it's Meisser and his grandfathers field, the Halocha that he has to first take Meissers off the whole and only then give the guy, let's say he agreed 50%, is Ula D'Day to him, meaning like the son of the grandson, the direct heir who is going to work the field, who to consort upon him, he's the one and basically the only one that their opponent would consend to have to do that. Why? The idea to have Yvala, since it's so desirable to him is basically like a family field, tough Yvala is a Makhabela, he will actually throw in more than he would otherwise legally have to and still he'll try to get it back. Yvala, nisht alma, someone who doesn't have that familial attachment to that particular piece of land, no, I believe they might have a consort upon him, well, okay, fine, it's limited to the son, but why are we consoning him? Why are we like throwing this incredibly heavy financial burden on him? Amrabi al-Khanani, you know why? Q'dayi shi tihay barabi al-dayi, we very much want to encourage somebody who can to clearly purchase actually back from the Gentile, even though it might be his forefathers, but he would have then an incentive to purchase it back or make it clear that it is legally the Jews. Amrabiirmea, and here's the corresponding diamond of the second diamond in the series of two Q'dayi and Da, Srikha, Raba, that's certainly required a great man to give that explanation. Itmar, put a triangle on this Itmar, this is the first of two Itmar's, and on the fourth of the wider lines, the second one is also Itmar, that gets a triangle. First case is going to be somebody without permission of the field, owner just goes into the guy's field and plants some trees, and here we go. Here are the six things that you have to write. A person who goes into his field, his friend's field, but not to actually produce some plants, something without permission at all. So, well, how do you deal with this? So Amrabiirmea, I started with Raba, I started with Raba, and a line later, it's being in line of Shmul, I started with Shmul, I started with Shmul, I started with Raba, you make an assessment, and you assess a bunch of different things, and Yado Al-Taktina, that fellow has the lower hand, which means there's a certain improvement that he gave to the land that was going to increase its value, and then there's how much it cost him, which everyone is less than the person is entitled to, whereas Shmul, I started with the typical person to be willing to pay, to have his field planted with whatever he planted. Amrabiirmea, another pup of the light, please, there's actually no maklokas between Rav and Shmul. Khan, which was said his den, is the type of field that the owner was looking to have it planted based on the Yulita, whereas Khan, Khan, I swear, in this comment, this would be Rav, is referring to a case, it's a field sha-an-as-yulita, that wasn't in the planning to have things planted there. Now that which we just reported Rav having said, it was kind of like indirect, you didn't directly say it, for ha-dirav, la-pafir, Shmul, he didn't say like specifically those words, al-maklala, it was something we had derived from something else he said, similar case, but still we needed to derive it. Here was the case to ha-hu, there was a search and fellow at a field, to aslakama-dirav came to Rav. Amr-laizil-shum-la, and Rav said to the guy, well, you got to make an assessment for the person who, you know, on his own, decided to plant something in your field. Amr-laiz, so this field owners are back to Rav, but listen, Rav by, Loboina, I don't really want it there. Amr-laiz, still Rav said to him, you know what, Zil-shum-laiz, make an assessment, Vio-da-lok-toyna, and he has to pay the lower amount. Amr-laiz, so this field owner though says, Loboina, at all, I really just don't want it there, and therefore Rav couldn't be striving to pay anything. However, it became clear as time went on, that Rav saw, I guess, the gaudre of a common tulei, that this fellow, regardless of how honest he was or wasn't when he made his original claims, if he put money in to build the fence and protect it, Amr-laiz, Rav said back to Amr-laiz, clearly, put up a fence or something unless you actually want it to be protected, and therefore Zil-shum-laiz, go make an assessment, Vio-da-lok-toyna, and the other person who's collecting will have the upper hand to get the highest amount from you. At Mar, here's another case. We put a triangle around this at Mar, already, a similar case, so you're going to take Horvossa Shukha Vair, let's say a person goes into somebody else's ruined building and builds a backup of Ben-ah, shall I british? The only thing is he didn't have permission, he just sorted him his own. The Amr-laiz, then shortly afterwards, I just built this nice structure from the ruin, says back to the field, to the landowner, "You know what, I'm going to take my building materials back now." It's a vavana, literally my beams, my wood, and my bricks, sunny nights, and I'm taken back. Does he have to, like, is he entitled, take it back? Rav, not going to be circled on Mar-shayman-laiz, will listen to him, and okay, and her shayshus do I circle down Mar-ain-shayman-laiz, no, no, we don't listen to him, mace-fay. We have a snake source that's a little bit of a difficulty for Rav-nachman, because the snake source, presenting the exact same case, says the following. Risham-gham-laiz-laiz-mair, be-shah-maiz, you want to know, I remember Shayman-laiz, and be-shill-aliz, I remember-ain-shayman-laiz, which essentially would be making Rav-nachman going like a base-shah-maiz approach. Now, we really usually don't like to do that, and therefore, we should now say, Rav-nachman-laiz, he's doing it with a base-shah-maiz, so, look at the more answers, no. Hu-da-a-maki-hi-tan-a-de-sanya, when Rav-nachman said his den, it wasn't according to base-shah-maiz, or Shumel-Ligel's approach. However, there's a price that indicates that, actually, that's the normative Jewish-Hailachic approach. So this price goes for about a line and a half, and says, "It follows. Shaimin-Loy-Divey, Rep. Shrimin-Bennel-Lozar." So, "Krimin-Bennel-Lozar." No, we would listen to him. If he wants to take his stuff back and Rep. Shrimin-Bennel-Loy-L, we also noted his name Omar. And as we said, I think this is just the same price that we had up above. "Bei-Sham-Aem-Rim-Shaimin-Loy" and "Bei-Sham-Aem-Aem-Shaimin-Loy." That's the end of the today's source. Okay, we had two in our cases. One about some guy who went into some other person's ruin and built the house back. One guy who, without the permission of the owner, went and planted things in his field. So, "My Ha-Fi-A-La." Like, what's the stock in those two cases? Well, Amra Vyankiv, Amra. That's right. Rabbi Okhanan, the religious Zionist leader of the time. He was an artist. He loved the artist. Rabbi Okhanan, I don't like his name. Well, the Bei-Sham-Aem-Noy, when it comes to the house, we will listen to this fellow. I don't know. We might have to see a psychologist or a psychiatrist or why he wanted to go and build a house up and then somebody else's property and then take it back. But, Bissaud, Anulan, Bissaud, if somebody goes into somebody else's field and plants things there, Ainsheinman. We don't listen to him if he wants to take his stuff back. Bissaud, Anulan, what's the reason? And we have one of two explanations. Mishum, either A, Yishu, Eartisrel. Once, again, fruit trees that are productive are planted. You can't just uproot them, even if they're in your property. Ighedah Amri, even if they're yours. Ighedah Amri, we learn in the Ighedah Amri Mishum, Bikhasha D'Aura. Once this guy's had his trees sucking up all the nutrients from your land, that land becomes at least temporarily and not really productive. And that's why. My Benayu. What difference does it make if you go with Kakhashd'Aura or Yishu Eartisrel? Yishu, Benayu, the case where there'd be a difference would be in Hothar. It's where you certainly have the concept of depleting somebody's land from its nutrients, but Yishu Eartisrel doesn't apply. So, as the Mishnah, Hamas, Kibhasha D'Aura. Let's say I am renting you a house, Bimayasaka Shumim, the kind of makes sense in their climate, sort of like Eartisrel, where there's the rainy season, the winter season, from Sukhus to Paesah. So, let's say October to April. At that time period, Eno Yacholitesim in Ahagwara Pessah, the landlord cannot take the tenant out, a victim, between Sukhus and Passover, which basically all the rainy winter months, and Bimayasakaama and Naamimayasakaama, apparently Shtai Shumim, 30 days is required. Kamu Ubikrachim, in the big cities though, Ekadimayasakaam, Ekadimayasaka Shumim, either way, Shnaimasakaadish, you require 12 months, I guess, noticed from the landlord. When you're talking about, though, like a local Makkolite, a little supermarket, Ekadayyars, Fakhakrachim, whether we're talking about regular towns or even large cities, Shnaimasakaadish, a guy would have to do the landlord, would have to give a year's notice. Rishangam, when we were in the box, we were talking about the Channut, Shnaimaaktai, and the Shnaima, and actually some stores, like the Channut, I think, is a bakery, and Shnaimaaktai, would maybe a dyer, like with a Y, would actually have to give three years' notice, Shnaim. Okay, the Gomorrah, Shnaima, and Ssakashamim, well, one second here. The Havah Amina, of how we're supposed to understand this, is when you said to be Mysakashamim, there was a deal, you could rent it for the Mysakashamim, and also, I guess, Mysakam would be granted for the Mysakamas, so why is there a distinction? Mysakasham, when you say Mysakashamim, the Gagarinish Basah, be Mysakashamim, in general, when a person rents a house, if the deal was stipulated, that would be for the winter any season, I'll go to the Koleum Mysakashamim, even if there was no specificity of when the rainy season is, the assumption is, it's for the entire rainy season. Well, Kama Yemuysakamunami, if it's for the summertime also. Dehryagarinish Basah, when you're going to write down this for the summertime, the Koleum Mysakamagar, it's probably for the whole summertime. Ella is squiggling around the Ella, and we need a slightly different understanding of our Mishnah, but Yemuysakashamim, the Hainu time, and the reason why in the rainy season, the landlord can't evict the tenant. It's a little squiggling, I don't underline it, but it's a little squiggling, basically, it's much harder to find a rental in the middle of the rainy season. Well, I must say, if I keep reading in the mission and see how this works, we have now a quote, almost a line I put right angles in from the Mishnah, but Krakhem, in the big cities, the Hainuysakashamagar, whether it's the summertime, whether it's the rainy season, the wintertime, Shneemuysakashamagar, the notice by the landlord has to be given was 12 months. That's the end of the quote from the Mishnah. The Ellu model you may squiggles in the Hainuysakashamim. Mafikle. Okay, so let's say he gives one year's notice on December 1st. That means the next year on December 1st, the landlord will be able to throw, the landlord will be able to throw the tenant out on the next December 1st, but that's in the middle of the winter season about mine. Hainuysakashamagar, he won't be able, he'll have great difficulty finding another house to rent in the middle of the winter. Elluysakashamagar, so I kind of squiggle underlines the Ellu that I wrote in, because I think that's how you have to understand this Gamora Alamaar of Yudah. Le hoidiyo katani. No no worth talking about, and maybe I sort of biased our understanding is, how much notice must be given before a landlord can kick the tenant out. Vahakhi kamran, this is the way to understand the Mishnah. We do about a line and a half rereading, starts here, put the right angle in. Hamazkir paisa kaveiraestam. Let's say I'm renting you a house, and we didn't mention anything about Mr. Furtay. Month, year, just, I'm renting you the house. Enyo kalohite, see you'll be my second shaman. So I'm not able to, um, if I'm the landlord, I'm not able to evict you during the rainy season, which is Mihagad Pessach, from Soka's till Passover. Elluysakishamagar, he'll be able to show you what you mean by Ekar, unless I let you know 30 days before. Okay, that's the end of the rereading. Tanan, on Mihagad, if Abreisa goes from here to the end of the next line, that sounds just like this. Kishamu Shlai Shumuayim, when they talked about the 30 days in the Mishnah above, notice, or 30-day time requirement, or Kishamu Shnai Maasakhiyish, the 12-month-like-a-year, Laoyamu La Huydiyyay, that's all how much time before a tenant is able to be evicted. Maasthal landlord, I've let him know. Kamu, Kishamu Shmashkir Sa'aklah Huydiyyay, just like the landlord has led the tenant, no. It works both ways. So, to if a tenant wants to leave Kishamu Shlai Shr, Sa'aklah Huydiyyay has to let the landlord know a certain amount of time beforehand. Dhammar Lay, because, and now this is more explaining why, because if proper notice isn't given, E-Oidatan, the landlord could say, "What are you just walking out one day and telling me you're finished with the rental? If you would have let me know in proper time, have a Taraklah, Mihagadiyyay, Sivnaveyishamu?" I would have brought some other person to be my new tenant, and now I'm stuck, 'cause you're leaving me, and I don't have enough time to get a new tenant in. Period. Amravasi, and Anravasi's name. In Niklas, E-Oidataniyyay, Mihagadiy, Mihagadiyyay, Sivnaveyishamu, E-Oidatiyyay, Sivnaveyishamu, E-Oidatiyay, Sivnaveyishamu, E-Oidatiyay, Sivnaveyishamu, E-Oidatiyay, Sivnaveyishamu, E-Oidatiyay, Sivnaveyishamu, E-Oidatiyay, Sivnaveyishamu. Well, if it's one day into the rainy season, which is, I guess, sometime around Soka's are shortly afterwards, then, the landlord cannot evict the tenant the entirety of that rainy season, basically, from Soka's till Paisach. Really? But, asked the corner of Ahanan, Shleishim Yayim. It's not, didn't the misha say 30 days, which would be like the 15th of Eloh, why were we saying only once the rainy season started? Well, says the Khmer Akhikama, this is what Ravasi really meant. E-Oidatiyay, Mihagadiyyay, Mihagadiyyay, Sivnaveyishamu, Mihagadiyishamu, Mihagadiyishamu, Mihagadiyyay, what we're saying is that if one day is already past of the 30 days before the winter season starts, E-Oidatiyay, Mihagadiyay, Sivnaveyishamu, Mihagadiyay, Sivnaveyishamu. So, essentially, let's say if the 30 days before Soka's is the 15th of Eloh, excuse me, then on the 15th of Eloh, if the 16th of Eloh is arrived, it's already too late to inform the fellow that he has to be out there in the winter season. Period. Amor of Hunanunununununu's name, Vimbalarabei, Svetamiyamarabe, that if the landowner wants to increase the rent, he's allowed to. Really? If you just, I can increase the rent without any explanation, where's the tenant rights? Amorlei says with Naqmen, this is sort of tenemat-too-high, Lenatebe, Kuvesay, de Leshavki, Ligli Melise, you know, some tough guy sees a person's leather jacket, he likes it, so he goes and grabs him by the manly hood, by the baits him and says, "Okay, you're going to give me that jacket, right?" Now, basically, that's the very physical way of explaining. He's forced to do that. Like, he's on the land who says he could now raise the rent. So, Lo, the Gomorre says that, right, right, that's actually not the standard right of the landlord, rather, street-less necessary. If prices have gone up, then he's allowed to raise the rent to Aikurbati. Now, the parameters of that are incredibly extensive, how much they have to go up, when they go up, but suffice it to say that it must be that if there was a genuine price change, so then the land lowered is allowed to raise the rent also on this person. Period. Pchita connector, Knuffel Ebeisa. So, it's pretty obvious, and clear, that if the landlord's personal house collapsed, now he doesn't have a house, Amorlei, he the landlord, because it didn't look like a deafist me now. Well, listen, buddy, you ain't any better than me, and like, I need a house, so get out. Zavneo, Orteo, Yaveva, Matana, if the sold, or it was bequeat to someone, or given as a gift, Amorlei, the person can say back to him the soaker. I can say the one who acquired it, like one second, I was renting from Bob, and now you're the new owner, like a deafist me, Gava Dossus, me nay. You can't come with any additional rights above what the person himself, who you bought it from, had. Kala Le Libre, if after his son got married, he didn't use a place for his son and new daughter-in-law to live. Kazina, then we look into it. Like, was the wedding planned a few days ago, or a few months ago, so Yavev after Le Oydai, if he, the landlord, it was possible to inform the tenant, then he by Le Libre, he had to have informed him, be low, and if not, Amorlei, you can say to him, doesn't Leyla deafist me nay? You can't be better than me on this, and period. Who, Gava, there was this fellow, D'Zavin, Arba de Hammer, he bought a boat of wine, Le, Ashkach, Duktach, Leyla, Leyla, he couldn't really find any place to store all this wine, all these barrels of wine. So, Amorlei, you met her, Itatai, he became aware of the fact there was some lady who had some space that he could, should be able to store it, and he sent her, Isla, Duktach, Leyla, you got a place that I could, like, rent to store my wine barrels. Amorlei, she said to him, nope, sorry Charlie, get lost, I don't. However, he came back with some flowers, and he proposed to her, will you be my beloved wife, Azul Kachah, and as she accepted, and Yavelei, Duktach, Leyla, Eilei, so she then gave him a place to bring in his wine barrels and store them there. Azul Lebei, as soon as that happened, he went to his house, Kosovo, Guita, and he had a divorce document written out, Chaudelan sent it to her. Now, she was also a bit of a tough cookie, so what did she do? Azul Lebei, she then went, Agra Shakulai Minayubei, and she hired movers to move all of his wine barrels out of her property. Ashley Minayubei means paying the movers from the wine itself. Afiktei took it out, at least to Bishvili, and basically left all these barrels of wine on the road outside. Amor of Hoonibay to Vishua? Well, what do we say over here? And basically, we say, this guy thought he'd be a slicer by tricking her. Well, we're going to throw the book at him, Kachar also, Kani also, Loygmuloyo super righto. Just like he did, you should go back to him. Retribution can be thrown upon the perpetrator's head. Now, Lomi Baya, we don't even have to tell you, Chaudelan Kaimalagra, if the guy didn't really want to rent it, or in this case, the woman who owned it didn't really want to rent it to anyone, Elafilu, even if it was a hot sir. Tekaimalagra, that was should have been rented. I'm really, she can say to him, listen, you're a bit of a creep. And therefore, Leculiy, I'm an Ihli Liguri. I was fine renting it to anybody else. Well, look, I'll win Ihli, but I ain't going to rent it to you. Kama, you know why? Because when I look at you, I think of a lion waiting in wait to jump on its prey to dumbest Alai Ki, R-E-A, Arba. Just to type one last little dinner, Chaudelan Lio said, "Naktaimi shaltsfai" and Chaudelan Shannem for three years. Tana, why is that? Little Bryce, that's three words, and with this will conclude me nay, Shehekefan Meruba. The Hekefan is usually money value that you give to somebody. Basically, the credit is Meruba, which is either more significant or for longer periods of time, but that's the reason that we say three years for places that are baking bread for people or dying garments. Adkhan.