Gemara Markings Daf Yomi
Bava Metzia 106
Kufheiyam at Bayes. Seven lines from the bottom at the new Mishtamakapul Saadam Ihavere. Let's see if a person who is going to use somebody else's field, he's going to agree to a set amount of produce to pay for the rental. The Akhla Khagavai Nishtafah, however it got consumed by locusts or windblasted basically more or less ruined. Well, it depends. If it's a significant plague or tragedy that goes for a while, not just guys' field, then Menachaloy Minhakaray, he gets a discounted amount that he would have to pay for his Khakavai if he agreed to ten bushels, maybe five bushels, maybe one bushel, but a discount is he's entitled to. If it's not, we'll have to define what makes a machus Medina or not. Then Ayn Menachalim Minhakaray, he is not entitled to any discount in the rent that he owes for the field. Rabbi Houda Wiebakstaimir, Ayn Kibla Hymnubimos. If it wasn't an agreement that he would pay, let's say, a certain amount of produce, but rather money, in other words, like a regular rental that we're familiar with, you pay money to use somebody else's property or field, Benkakul Benkak, Ayn Menachalim Minhakarayay, and either way, no discount is not entitled to any discount. Ask the Gamora Heititaimimakas Medina. What is? How do we classify or qualify Makus Medina? Well, we have Rabbi Houda here. I circled him in about five words after that is Houda I circled him. Rabbi Houda says, Kiglandi Ishtaduf Rubudibaga, Baga is like a large valley. They used to have the fields in the valley, in the low area. If the majority of the fields in that area are wind blasted, then it's considered a Makus Medina. Ula has a slightly different way of understanding it. Ula says, Kiglandi Ishtaduf Rubudibaga, Baga is my Rubudibaga. If you look to each one of the four directions on the field, to the north, the south, east, and the west, the neighboring fields, all four of them, also had the same problem. Let's say they're also wind blasted. That would be considered a Makus Medina. Now, we're going to have a series of questions. Ammar Ula, Bomi Maa Rava, they asked out west, how about this, Nishtaduf Telemecharapnekula Mai. So, let's say this field, its produce was wind blasted. One row of the field above it, below it to the right of it, the left of it was wind blasted, but the rest of those fields were fine. How do we look at that? Question number two, Nishtaduf Telemecharapnekula mahu. Let's say the entire field to the up, down, right, left, the north, south, east, west were wind blasted, except there's actually one row bordering between the fields that actually is okay. How do we look at that? Question number three, Ifsika Bhirami. Let's say the valley, most of the fields were wind blasted. However, according to Ula, this particular field, the fields to the north, south, east, and west were actually, they weren't growing anything. They were left empty. How do you look at that? How about this, Aspasta Mai. Let's say that Aspasta is surrounding the field. Aspasta is basically used for animal fodder, and that did not get affected. How do we look at that? And it could be, it's animal fodder, but if it was human food, like wheat or barley, then it would have been affected. How about this? Fourth question, which is really kind of like 5a and 5b, Zara Akher Mai. What do we say about Zara Akher? Let's say it's a different type, and it's not the same type. It's not wheat and wheat, it's, let's say, wheat and something else. Or Chitilagabe-sarim 'cause Zara Akher-Dameo-lo. It could have been wheat and, I don't know, Brussels sprouts, but let's say it was wheat and barley. Is that Zara Akher? Or not? Does that have to be the same type? And finally, question number 6, Kololom Koolai, the Shydofein, like the other people are all getting this wind blasting, the Shilai Beyurakon. He didn't get wind blasted, but his had some sort of yellowing type of plague that came upon his produce, Inami-alternality, Kolomom Koolai Beyurakon. Most of the other people are getting Eurakon, and he's getting Shydofein, and as we look at it as the more general, they're both Smith and Fields, or you have to focus more on what type of market is, might, and we end that line of question with a Taeku. I put the brackets in over here, it goes down just about maybe even a little bit more than halfway down the Yumud, till the last one align is Maysve, and right before that Maysve I close the brackets. The reason I bracketed off that whole section is more because immediately after the brackets, we get right back to this issue of the makko kusbi-tsun rav yuhuda, if it has to be the majority of the whole area that's wind blasted, or just the four fields, the one to the north, one to the south, one to the west. Amar-lei, back in the brackets on the fourth line, let's say the owner of the field said to him, "Zara-chiti, I want you to do a plant wheat." Okay, that was the arrangement. Basal-huva-zara-sari, and he went some plants in, barley, vishtad-duf, and I put a triangle around this vishtad-duf, about seven lines later, last one line is Nishtad-feu, I put a triangle around that, and about two, four, six, like about eight lines, nine lines later, first word, and line is ma'at, the third word is Nishtad-feu, I put a triangle around that. We're going to have three cases here, let's go back to the first. So the owner said, "I want you to plant wheat," the worker, the guy who's got this deal to work the land, he went and planted barley, vishtad-duf, ruba-dabaga, the majority of the fields in that area got windblasted, vishtad-duf-namihanak-sari-dilei, and his, barley, also got windblasted, my colon. How do we look at this? Me, I'm going to do we say dhammar-lei, that the worker, the farmer, can say to the land owner, Ilu-zara-tah-chiti have a namimishtad-feu, like listen, if I would have planted the wheat, you can look, most of the other people, they planted wheat in their wheat was ruined, and therefore, I'm entitled to a big discount, O'Dilmar, maybe, matziyam-lei, the owner of the land, the balabas can say back to the fellow who's working the land, "No, nobody, Ilu-zara-tah-chiti, if you would have planted wheat, like I told you to, havimikai'im be, I'm pretty confident that the Lord would have made me an exception, and made my field successful. The concept read out in the post of the tig-zara-imir, ayakam-lei, and you basically make a decree, and it is fulfilled, or succeeded, for you. And I told you to do wheat, and you should have done wheat." So whose claim wins? And she's like, "Ilu-zara-mystabra, dhamm-lei, it kind of makes sense that the claim that we'll go with is that the balabas, the owner of the land, can say, Ilu-zara-tah-chiti havimikai'im be, if you would have planted wheat, like I told you to, then it would have been one of those exceptional fields that would have been successful, it would have been the tig-zara-imir yakam-makh, and now the ham-shik-le-the-pazuk, the al-dara-cha-cha, naga-or, and upon your ways of your paths, light shall shine." That's the end of the quote of the pazuk. Next case, nish-tad-fu, kol-sad-dice-shil-makh-kir. So you have the land owner. He's got fields here, and he's got fields there all over the place, and lo and behold, every single one of his fields had this issue with shidafu. And this field was all exception, it also got the wind-blasted plague. The lo yish-tad-fu, however, this particular field is in a valley that the majority of the valleys did not have the shidafu. My? How do we look at that? Kolin, miamrin, and do we say, ka-vinal yish-tad-fu, since this particular field with this particular worker is, the majority of the fields there did not get wind-blasted, lo-manah-chile. So is that entitled to a discount, oduma, or maybe. Kolin, dish-tad-fu, kol-a-ra, since every single piece of property, wherever it was of this particular land owner, had the shidafu and, uh, ruinage, matsu, amalay, then the farmer of this particular field, whose work in this field, can say, "Well, listen, haimishim la sakti-daku." That was just field, had this major problem of shidafu, and it's because of your mazul, daha, mish-tad-fu, kol-sad-dice-shil-kir. I checked with my sources, all of your fields got ruined, and therefore it's your fault. So, whose claim do we go with? It says the kimon mistabra, kind of makes most sense if you have to go with one of the claims, dama-la, that the owner of the land is actually allowed to say back to the worker, "Well, eemishim la sakti-dee-dee, if it was because of my bad mazul, haimishitad-li-portsa." There would have been a little bit of a remnant left, and therefore the fact that this field is completely ruined has to also be unaccounted of you, and therefore you're not entitled to a disconnected conceive, like the Pasak says, regarding sometimes when a punishment comes, kini-shar-nu-ma-at-ma-har-bei. We remained a little bit from what was up, but there was at least a little bit, and the fact that this was a total loss, it's also your fault, okay? nish-tad-fu, another case, kol-sad-dice-shil-kir. Let's see, have a fellow, he works six different fields, he's the worker for those fields, he made arrangements with six different people. All of his fields had this shidafu, in vish-tad-du-fruh-dibaga. The particular field in question over here that this guy is working at, along with the other five fields, this one, the majority of the other fields in the valley, also got shidafu, the shidafu, the shidafu, the shidafu, the nami, hab-ad-dai-o, and this one along with it. My, how do we look at that? kol-sad-dibaga, since, well, in this particular case, the majority of the fields in this area had shidafu, and so, menachiles, entitled to a significant discount on what he has to pay for the rent, in produce, o-dulmar, maybe, cave initiative kuleyara-sa, or no. I guess the landowner looked into it and saw that this guy's other lands also, they all seem to have this problem. Matsuy-amar-le, the landowner of this particular case, can say, "Listen, Mr. worker, michu-massa-tid-dah-ll, this is because of your bad-massa-dibaga, mich-tad-fu-kol-sad-de-saka, all of your fields got ruined. So it's your fault." Well, once again, and for a third time, we go with the claim of the landowner, mich-tad-dibaga, dabra-dah-m-m-le, kind of makes most sense that the claim that we'll win is the balabais-kud-saimi-shum-la-sak-tid-dah-hoo, basically because of your bad-massa-l. Now, we ask one second, am I? Hachanami, didn't we say in the previous case, the previous triangle case? Hachanami, nam-al-le, shouldn't the worker who's working the field be able to say back to the field owner, imich-massa-did-dib, who, well, one second, if it's because of me, hafimishar-le-porter, the same way you would say that it would have been a little left for you, and that was a winning claim. It would have been a little left for me, and therefore, it must be your fault also, boss. Mr. Landowner, dabra-kaimi-kaimi, because I would have also had the concept apply to me of Kinishar-nam-la-mahar-bei. Well, not really, because mich-tad-dah-m-m-le, the landowner can say to him, "No, I have a hafihaz-dish-shur-le-lach-midi, hafimishar-le-lach-midi-naf-shach." For me, says the landowner, the land is mine, and therefore, that which I'm getting profiting or losing, it would have been a little bit of that which is mine. But here, the land's not yours. You would have had something from some other asset of yours. Not mine. That's in the brackets. Mais-fih, we go back to what we started with in the bottom of the previous sun would. When we asked, "What's a makas-medina?" Ravi Huda said, "It's the majority of the fields in that huge valley area." Ula said, "It's the field to the north, the southeast and the west." Here's a snake source, though, Mais-fih, that seems to indicate otherwise. It goes for two lines and a word and starts here. Haise-sach-nach-shidafuen, it was a plagued year of shidafuen, windblasting or uroccoen, everything's yellow. Osh-fih, so it happens to be the shmita year, which no Jews in Israel worked their fields or not supposed to. Oshai-us-shanam-kish-nai-le-lachu, or the years were so bad in the times of el-lachu when there was literally no rain. Eil-lach-le-lach-midi-naf-minion. That doesn't count towards me. Now, what are we talking about? This is a snake source from Eirachin, and Eirachin, if you purchase somebody's ancestral field, you're entitled to use it two years before the other person has the right to buy it back. Now, you might never buy it back, but if he does, he has to wait two years. Well, those types of years don't count towards the two-year count. That's the end of the snake source. Why do we bring it? Because katani-shidafuen, Viroccoen-dumidish-shanam-kish-nai-le-lachu. Do we have, in the same list, the years of el-lachu and the shidafuen in uroccoen? And therefore, it must be really bad shidafuen in uroccoen. And just like in the years of el-lachu talked about in the story in the Navi, de l'ohave-t-fua-klaa, there was basically zero produce. It was horrible. Af-hachanamis, so two over here de l'ohave-t-fua-klaa, it's gotta be the shidafuen in uroccoen. There's no grain at all. Aval-he-cha-di-ik-t-fua, however, if there is some bit of grain, some bit of productivity, not close to what it should have been, but it's a little bit. In the last few years, the shidafuen in uroccoen is a little bit of a bit of productivity. And there we don't say it's makas-medina, so both, I guess a question, both on review, de andula. Amra-nachabari, yes, a ksak-sans-er, shiny, ha-kano is different when you're in the realm of eroccoen. In the eroccoen, when you count it as a year towards one of the two years that the seller would have to wait before he could redeem it back to Amra-kra because of something special to Pasek says, it says, it's been mish-spar-shne-t-fuais-im-a-karlach. According to the number of years, shne-t-fuais would be, let's say, crop years, according to that number, he sold it to you, which means shanem shi-eish-man-t-fua-balam. It's got to be years that there is some sort of produce, and if there was no produce at all, it doesn't count. Amra-nachab-kahana, el-amiyata, well, then if that's the case, we also had endless shvis, which is shmita. Well, tala-laen-mina, that should count as one of the two years to ha-yik-t-fua-ba-kut-salarets. It might not be an Israel-new grain, but there's all over the rest of the world there is. Amra-lay says back, rev-kahana, the ras-shiva-tor-vashi, his star-student, sh-f-eish, no, it's a different issue. Sh-f-eish, the sh-mita-year, af-kasta-demalka, who is being removed from the ability of Jews to work their land because of the king of kings who says so. And it's basically, it's like a total non-year, it doesn't count. For Jews, it's not called a sh-nast-fua. Amra-lim-ra, which is your behavior of Marie-La-Ravina. Well, then one second, el-amiyata, sh-f-eish-la-tala-mina, girua, that basic hushman that we work of, and then if somebody sells an ancestral field, so you divide the number of years, or you take the number of years, every year is one-49th of the cycler, maybe one-48th, and there's a set amount that is paid depending on how many years are still left to go. La-Mats-Nan, why does the mission say, "No, you're in Sala Pigeon, L'Shana," that the person wants to redeem it, can redeem it for a-a-cell-a, and a pun-gen, which is one-48th, if it's basically one-48th of the total value, which is assumed to be the 48 years, divided by 48th, that's a per year of value of the field until the next year of the year. Why would that be? Well, Amra-lay, so he says, "Back-sh-any-husband's different here, de-chaz-e-lamish-de-ha-ba-piri." True, you might not be able to plant and harvest, or anything, but you could certainly, let's say you have tens of thousands, hundreds of thousands of fresh figs and dates, you could spread them out on your field to dry very effectively. So there is some use of the field. Amra-sh-mo-lay, circle-shmo-lay-shana-lush-deserve, it's santl-vah-lah-gah-gah-gah, that this whole din is only if the person planted, this makas-medino, where he gets a discount, planted, and it grew a little bit, and then, let's say, locus came and ate it. Well, lois are a claw, if he didn't plant it at all, lo, then he doesn't have any right to a discount. Amra-lay, the owner of the land can say to him, "Ilu-zerotha ha-fimikai-n-be." Again, if you would have planted something, then I would have had fulfilled, through me, lo-yave-shubo-a-s-ra-a, we may rah-vah-nis-ba, they will not be shamed or embarrassed, they're in a bat-time, and during days of hunger, they will be satisfied. It's a passek from the Tanach, "Maz-ruf-ruf-shas-as," about a two-line brissa, as far as a question on this. We actually had this, rather than the Masechta, the practice of people who were shepherding other people's sheep, you would have a shepherd, he'd go out to somewhere, he'd shepherd the sheep, he'd bring him back, and then sort of leave him out at the entrance to town and go into the local diner, or go to the bank, or whatever he had to do, and that was the normal way. So, Ro-a-shai-ra-ya, he's shepherding somebody else's sheep. Pieni-a-red-ra-y, and he leaves his flock by the end of the city, O'Bala-yir, can't bring all the sheep into the bank, so he comes into town, O'Baza-a-vit-a-vob-ra-a-vid-d'or-a-s, and now wolf comes and terrors him apart, or a lion comes and rips into shreds. Inimrim, we do not say, "Iu hai-a-sham, hai-a-maz-so," but hey, listen to the guy who was there, he could have saved them from that wild animal that attacked the animals. El-a-un-din-a-sai, rather we make an assessment. Imi-a-hola-hatsil hai-if, if he could have saved them, if he would have been there fine, but, if not, potter. Now, one second, that's the other thing, Source Connector, am I. Why should we say that? Namalayi, why can't the owner of the animal say to the shepherd he have a haves hai-sam? Hey, if you would have been there, I would have been fulfilled in me, the gam-es-a-are-gam-es-a-dove-hika-a-videcha that he, you know, you would have smit the lion, you would have smit the bear, and now over there we don't say it, and why not? Well, here's the reason why not. Shum-dah-mah-la-ay, because in that case, the shepherd can say back to the animal owner, "Ya haves haasasasasar-gushin-nisa." You know what? You're saying some miracle would have happened? Well, I'll tell you this, if a miracle was going to happen, it would have been such a big miracle. Israq al-shaknisa, ke-re-bkh-an-in-a-bind-disa, and he's the famous one, maybe the most famous person who had miracles happen to him in the Shas, in this particular case, to mice and easy, Dewi bikarnayu, where his goats came home with bears in their thorns. Like, that's totally not usually the nature of bears and goats, but that's what happened to him. Well, as to the tomorrow, why shouldn't the boss be able to save the name of a lay? No, ya de l'anisa-raba, lo haves haasin-nisa zutah haasin-a. Okay, fine, listen, I'm not such a big sappi, I wouldn't have had, like, a massive, incredible miracle happen, but it would have been not a little miracle, you would have been able to, like, say, fight off those wild animals. Um, kasha, that actually is a little bit of a difficulty for this approach. Tanihada, we have one brisa, underline the word tanihada, and then the next line, last word line, is tanya, and then ida, haas, I also underline that. Two brices. Um, first brice says, pamri shawina ushni yazari, he planted it once, planted it a second time, does he have to plant again? No. She's just saying to zaira, he's already a kazak of the land is unproductive, tanihada, another rice, essentially, she has to plant it a third time, zairaz, but a fourth time reveals a no zaira, he doesn't have to plant it, so does he have to plant two times, and then he's off of his responsibility, or three times? Well, like kasha, there's no difficulty to today's opinions, haa rabi haa kumashim, leel, colin, hak, rabi, basically learn in the word haa, that it would be, like, rebi, da amr betrays if you have a kazakah, two times is enough to establish a kazakah, and four, if you planted it once, that's not enough. And four, if you planted it once, didn't work. Second time didn't work, that's good enough, third time, you just have to plant it, whereas kamah haa, I guess we learn in this word hakroshim, leel, da amr betrays if you have a kazakah, note you only establish a kazakah, a established status for something if there's three times. Period, amr betrays shawina, and then betrays shawina, shawina shawina, shawina shawina, that's samaqah, hakah, that's only if you planted it, and it sprouted, and then, let's say the locus came in here, a vazara, if you planted the loat samaqah, and it didn't sprout, matsu amr lea ba la karka, the owner of the land can say, that's not enough to do it. And the owner of the land can say, listen, buddy, you should have been planting it through the entire planting season, don't tell me you did it once or twice, call you mazara the entire time of the planting season, zara, you should have planted a loa vazu, and you did it, I don't want to hear two times three times, I want you to have tried to plant through the entire season. Now, ask the Muravad Amos, when is the planting season? Well, amr apapa, I swear, apapa, adas, yarisi, mih, dibirah, the kaimakima arishayum, that's a very simple line with a fantastically enormous explanation, but it's when the typical workers come from the fields out there, and the constellation of kima, which is the end of the udar, there's 12 months in the Jewish account, and it's the first time. So, 12 months in the Jewish account, there's also 12 constellations, each constellation is matched up with a month, arishayu, that's when the kima is directly above them, like directly above in the sky, and was where the sun would be at high noon. Now, the way that there's an enormous rush here, he basically explains like this, there are 12, we'll call constellations, and there are 12 months in the year. And because the earth revolves around the sun, depending on which month of the year you are, that'll depend when that constellation will be in a certain place in the sky for you. So, the way that we look at it is you have the entirety of the sky, that's above you, and then if you look at where you're standing on earth, that's everything below you, that's the other half of the sky, so to speak, or the mazalloys which are in the sky. During the month of Adar, the constellation known as kima, which is the Tleh, or the sheep, or the is rises at... In a perfect day where sunrise is six and sunset is six, it rises at eight in the morning. So from eight until ten, it's rising, from ten till noon, it's in the second quadrant of the sky out of the six, the second section out of the six sections, from noon to two, it's in the third section, and at two o'clock the beginning of kima is right at directly above you, whereas as that hour passes on, when it goes from two to two, thirty to three, to three, thirty, three, forty-five to four, by fourth at the end, so at around three forty-five in the afternoon, the back, the last part of kima is directly above you, that is in the month of Adar. The bottom line, the repopager said, you have to keep planting if you're working in somebody else's field until the month of Adar, which is roughly in March. Really, basically we have another take source. This, the make source, describes when the different seasons are, there's six seasons, and one of them is called the planting season, and it's pretty obvious that by the end of the planting season, there's no more planting. So, it says this to the next source, which goes about seven lines. We're showing them Leo, Michum Rabbi Meir Reimer, we have a Heinheir of Shumba Minasya, a Meir Kid Varah of the following. We're going to list off six, we have four seasons, each one, three months long, but if you have six, so each one is two months long. So, first season, number one, Hasi Tishrei, from the 15th of Tishrei, all of Markhashvan in half of Kislav, that is Zera, and I bak Zera, that's the season we're looking for, that's the planting season. So, number two, half of Kislav, the month of Tavis, and half of Shvat, is Chairif and Elanna Chairif, that's the winter season. Number three, Chatsi Shvat, half of the month of Shvat, then all of Adder and half of Neesan is core, we're still very cold during that time, and Elanna would core. Number four, Chatsi Neesan, half of Neesan, from the 15th of Neesan, all of Yera and half of Sivan, that's Cotsir and Elanna and Cotsa, it's the harvesting time when you normally harvest the barley and the wheat. Number five, half of Sivan, from the 15th of Sivan till the end of the month, all of Tom was in half of Av, that's Chayets, I underlined Chayets in summertime, maybe you put the dates and the figs out to dry, and number six, half of the month of Av, all of Elanna and half of Tishrei, you're back to the beginning, the same place you were in the previous year, is Cholm, it's really hot then, I underlined Cholm. Cholm, okay, bottom line, Zera is from the 15th of Tishrei till the 15th of Keeslave, now you have two other Tennek opinions, review who do Whitebox, Moina Mi Tishrei, he starts counting when the first of Tishrei, so it would be Tishrei and Khashvan is Zera, and Rubshimin who Whitebox also, Moina Mi Mar Khashvan, he starts counting from Khashvan, so the first of Khashvan all the way to the month of Keeslave, that is Zera. That's the end of the Tennek's source, Noseda Gamora, Mon Naikobakulu, he was the most makele as far as how late into the season is considered the planting season, that's Rubshimin. Well, a coolie, hi, Loikomar, he didn't say that you have to keep planting all the way to Audur, he basically said you plant on Chashvan and Keeslave, basically till Marno, sometime around December, and that's it! Loikomar, it depends what you're planting. Ha, the Brice, that said that you have, until the month of the end of Keeslave, say the end of December, to finish your planting, that's the Kivlamine Bakharfi, that's where the type of produce that you're making is the early crops, like wheat or rye, and they're only planted, basically, up until December. So, December, whereas Ha, rough papa, about ten lines ago, who had said you have to do all the way to Audur, that's the Kivlamine Bakharfi, that's the later crops, like barley and legumes that are basically planted all the way to Audur. The mission says, "Rebu Daimar, Im Kivlamine Benmois," if he took it from him for a amount of money, then there's no discounts. Here's a case of Ughavr de Kabul, Arah, who's a person who took some land, Le Misra, Behu, Tumi, that he was supposed to plant Garlic, and it was in a perfect place to plant the Garlic, because it was a Gouda Nahar Malchasfah, it was on the banks of the Naharsfah River, and Garlic was a very water-intensive, it has to be watered a lot. The agreement was that he would pay money to rent that land to be able to use it for that season. What happened in some point in the season is stuck here in Arah Malchasfah, the Malchasfah River got stopped up and there was no more water. Asla Kami, the Revu, the case came to Revu, and then Revu, Amr, Le, and Revu said, "Nahar Malchasfah, Le Ughavr de Misra." That's very unusual that there would be a stoppage and there'd be no water flowing down, and therefore Revu Pasekamakas Medinahi, it's considered a plague of the whole area. Zil Nahile, you gotta go give the person a discount on how much he is required to pay to rent the land for that year. Amr, Le, Revu, the Revu, the Revu, the Revu, the Revu, the Revu, the Revu, the Revu, the Revu, one second Revu. Ah, nah, nah, nah, nah. Didn't the Mishnah say according to Revu, "Who did that if it's a cash payment, there's no discount from you." You don't even have to worry about it, you don't even have to worry about it. And then, when Revu came to the table, he said, "I'm going to pay you a dollar." And then, when Revu came to the table, he said, "I'm going to pay you a dollar." And then, when Revu came to the table, he said, "I'm going to pay you a dollar." And then, when Revu came to the table, he said, "I'm going to pay you a dollar." And then, when Revu came to the table, he said, "I'm going to pay you a dollar." And then, when Revu came to the table, he said, "I'm going to pay you a dollar." And then, when Revu came to the table, he said, "I'm going to pay you a dollar." And then, when Revu came to the table, he said, "I'm going to pay you a dollar." And then, when Revu came to the table, he said, "I'm going to pay you a dollar." And then, when Revu came to the table, he said, "I'm going to pay you a dollar." And then, when Revu came to the table, he said, "I'm going to pay you a dollar." On the other hand, if the field produced, like, really great wheat, low yom or low, the worker can't say, "You know, I'm going to just go buy you some wheat from the marketplace, or anything like that." I mean, that's true, because that would not be allowed. In other words, Ella Nice, let me tell you the understanding of a person who owns land and is going to have a particular produce grown as a land that, when it's paid with that produce, that means produce from the land. "Hu gavre" put a diamond on this, "Hu gavre" and four lines later, almost underneath. There's another "Hu gavre" put a diamond on that. We have two cases, then we'll call it a shear. Here's the first, "Hu gavre" was this guy. Decouple our last pasta. He agreed to take land for Aspasta is... Grain used as animal fodder. It's put in the ground. He's grown for 30 days, and then cut while it's still green. He used it for fodder. But, puri visari for one core of barley. Okay, so what happened? He planted the Aspasta of the Aspasta, and then he harvested it. Vicharsha, and then he plowed Visarasari, and then he went to plant some barley. Velakuhani saree. However, that barley was smitten. It had a plague. It was no good. Now, how do we look at this? The fact, the only deal was that he was going to, on the one hand, plant Aspasta, and on the other hand, the amount that he was going to pay wasn't cash. It was from this field, but it was from saree. So sha'lkhurav khavivamisura depras. He sent this issue to Kamiduravina. And he asked him, "Kyagavnamai, what do we do in this case?" Is it key? "Laksa, nice one, mitayu kite, dummy." That, "Hey, listen, if there's a field, and you're growing, let's say, barley, and you're going to have to pay the guy barley, you can give him this low-quality bar that his own field produced. Oh, lower? Maybe not, because he was going to grow Aspasta." So, Amrale says back, "Ravina, mit dummy, you can't compare the two hassom, and it's going to be a mission of L'Avdara, Shihusa de Marra. Amrish's case, it was supposed to be barley, and didn't have a good barley, so he could pay with that low-quality barley. Whereas Haka, "Avdara, Shihusa, the purpose of getting a land of school is that's pasta, and the aspasta was great, and therefore he would not be able to pay with the low-quality barley." Final case of Ughavra de Kabul, Pardesa, in this case it means a vineyard, Mihavre, and the arrangement was that the fee would be for ten barrels of wine. Now, when you first get the vineyard, there's not even the grapes yet. So then the grapes grow, and you take them, and you press them, you make them into wine, and you're going to get ten barrels of wine. What happened? So, you got ten barrels of wine, and it was put aside. However, Tuk of Ughama, that wine went bad, it became sour, it went like vinegary. "Savra of Khanal Amaymarahai, Numa's Nisen." So, I've kind of figured that this was just like a good case in our Mishnah. What did our Mishnah say? Yeah, four words and right angles, lock, sun, noise, let me say it. That if you're growing something in that field, and that field has issues with it, you're allowed to pay the rent with that low-quality stuff in that field. However, even though Rovkinah figured to say that Amalih Rovashi, interesting, usually Rovashi is quoting Rovkinah, or learning from him, here Rovashi disagreed with his Rebbe. Me, Domi, you can't really compare those two. "Hassam" in the Mishnah. "Lehavarashuuhusa," the Mishnah's case, that the land didn't really do what it was supposed to do. However, here, "Hahaavarashuuhusa," what was the land supposed to do? Not produce bottles of wine. There are barrels of wine that was supposed to produce grapes. And it produced fantastic grapes. It's just that something happened after the grapes were squeezed. You can't compare them. Umo-Duravashi, Rovashi would agree, however, be envied. Kaudum, if the grapes themselves had all sorts of insects and worminous to them, that that for sure is not good. Ubisada shalaksa, beh, or mehah, or if you're talking about a grain field was the deal. It was if those grain fields, if the sheaves themselves became smitten. Adkan. [BLANK_AUDIO]