Gemara Markings Daf Yomi
Bava Metzia 105
Kuf doll and I'm at Bayes picking up on the 4th of the wider lines in the middle of that line. This is Amri Nahardawhi. I'd half box Nahardawhi and three lines later, first line is Dummy, I'd half box Rava. From here to the mission we're gonna have a couple makhlayksim. Rava has an opinion in each one of them. And we'll have a few more Rava Dinnim. This is a lot of Rava territory here. So Amri Nahardawhi, hi iska. I put iska in quotation marks because what we're talking about here is a type of deal where palgamalva palgapikadoin. Part of the, yes we have an investing partner and you have an active partner who's gonna be doing all the work. The money given, half of it is looked at as a loan, which means that the worker has to pay it back no matter what. But the other half is looked at as a deposit and therefore certain things could happen where he would not be responsible to pay it back. Aufud Raba on a Milsa, so the rabbis, the rabbinical establishment, did something D'Niqalaylaiv-Niqalayla-Malva that is actually beneficial for the lova. That's the one who's borrowing the money, that's the one who's the active partner in this arrangement. And also is a desirable to the Malva, who's the one who lent out the money, the one who's the investing partner. Hasha Darmin and palgamalva, now that we have said that half of it is viewed as though it is a loan. Iboi le misti bay shikra shapir dami, well that fellow wants to with his half that's a loan, that he has to pay it back no matter what. He can go hang out in the bar and drink beer all day and the reason is because he's paying it back anyway and he'll worry about for the other half. Whatever he has to, Rava this says no, no, no, Rava Ammar, why is it called an Iska? Iska means that you're together doing business with all of your abilities, your mental abilities, your financial abilities. Rava says la hakakar a la Iska, that's what it's called an Iska, Darmar le, the balabais could say to the active partner who's supposed to be doing the wheeling, you can't sit in a bar and drink beer, kiaheifna la, that which I gave you all of the capital regardless of, we view it as a loan, if you would have to be called doing, but la yasukee bay, I want you to be fully involved in investing all of it, Valle le misti bay shikra, and not to drink beer. Rashi explains that drinking beer is like the most extreme example, but not to spend on your own things, that's supposed to be towards the business. Period, Ammar of Eddy Barovin, I would underline him and I also underlined Rava, one line later, Rava Eddy Barovin says, the emace nasa metaltalin eight cell bhanav. If this, the, the, the partner who is the investing partner passes away, and there are some cash assets, but if there's thing assets, let's say a case of widgets, well, like anything that the heirs of the deceased father would inherit, they would inherit those metaltalin, and actually the business partner of the now deceased father would not be able to get them back from the sons. You can only collect cash assets, not metaltalin, Rava disagrees, and Rava says, no, again, the reason the original deal was classified under the term iska, business dealing, la ji carle iska, the emace, that, true, it's not very common, but if the, the, the active partner dies, la jasa metaltalin eight cell bhanav, basically, that can't go in, that's not part of the estate that gets inherited by his sons, and basically will have to give back everything. Amar Rava, Rava gives the solution, the, what's the problem? If you have a cash investor, the cash investor gives money to a person, and that person is going to do all the work. Now, that profit of whatever the active partner is going to be getting, they would split. Now, the thing is, though, that if, let's say the investing partner put in a million dollars, then they split the profit as 200,000, so he's going to back 1.1 million, which is a bit problematic, because he's giving a million dollars and getting back 1.1 million later, that's a possible issue. So, how do you get around that? Well, this is the famous hetter, Iska, by turning it into a, a business relationship specifically where there's more liability, by one party other than the other, it takes it out of being a ribous issue. So, Rava says, "Khad Iska, the Trey Starry, Seita de Milva, Trei Iski, Vighad, Vighad Starra, Seita de Lova." So, true, that means if you have one deal written into two separate documents, then there's a potential loss to the Milva, and if you have two different deals written into one document, this is the Seita de Lova. The little picture chart that I sent, let's go through that right now. How much profit is the, the Milva, the one who's putting in the money going to receive? So, this is what Rasha explains it. If you have one document, in one document, let's say they were going to buy baseball cards and football cards, and there was $50,000 for baseball cards, $50,000 for football cards. Now, the baseball cards that he bought for $50 went down, and now they're only worth $45,000. The football cards that he bought for $50 went up $15, and now there was $65. So, the two, since it's in one star viewed as you add together all of the profits and losses, $45 plus $65 is $1.10. How much is the profit? $10, the Balabayas is going to be taking one third of the profit. Even though they would split the losses, he's going to take one third of the profit. There is profit. There's $10, and therefore the Balabayas, the one who is the cash investor, he would get $3.33, so those are $3.33 or $33. $100, which is one third of the profit. Now, if you look on the next chart, if you have, even if it's one deal, but it's in two different stories, so each one is viewed as a different business deal, in which case, on the $50,000, which was put into baseball cards, there's only worth $45, there was a five loss, a loss of $5,000, and the Balabayas takes the loss, because he's only going to get a third of the profit, but he's going to take 50% of the losses, which is how this is allowed. The Balabayas would take the loss of $2.5. On the other deal, the football cards, $50,000, they went up, $15, there was $65 or $15 profit, the Balabayas takes a profit of $5, so he has to absorb a loss of $2.5, gets a profit of $5. In the end, $5 minus $2.5 is only $2.5. In other words, more beneficial for the Malva, if this type of dealing is in one document, more beneficial for the Lova, or the active partner, if it's in two documents. That's what Rava means by saying, if you have had a risk of a Trey Starry, it's less beneficial for the Malva, and if you have two deals and one star, it's more detrimental to the Lova, the active partner. Here's another couple Rava statements. Rava, Rava, underline his name here, and five lines later, first one line is Lakhay, also underline Rava's name in the middle of that line, so let's see the next two. Rava, "Hi, Mandikabil Iska Minhavreu Posid." If you have a person, and this is the slippery slope, unfortunately, that many people fall into, you have to make sure you're doing this right. Let's say he got investments from people, and the deal didn't go so well. "Hi, Mandikabil," so he got an Iska, they didn't deal together from someone else, he's the one who's supposed to invest it, he got the cashew posid, and there was a loss. "Tara Uma'li'e Veloyeday." And then the merchant, he basically, with whatever funds were left, tried to reinvest it, and at least get the base amount up to what the original principle was, but he didn't let the investing partner know that. If, in the end, he's able to get some profitable deals and recoup the losses, L'omot's Yama'li'e, he, the active partner, the Lova, is not able to say, "Well, listen, Dari Mehejpe Seida Behada, you got to like share in my responsibility for the loss, you know, bear some of that responsibility. Why?" Mechum Damarle, because the M'alva, the investing partner, can say, "Well, one second, you've been now hustling for the past six months to make it up. La Hocki Tarakto, the milieu sei." No, no, no, you went out of your way to try to have other deals and make some profits to fill what was the loss, and why would you have done that? Gay should be a liquid l'ach Mafsadiski, so that people won't refer to you as the big business loser, the guy who loses people's money, which is just about the worst reputation that a businessman can have. Vama Rova and L'end Rova's name again, "Honey Bayh Trade to Avid Iska, Bahadi Hadadi." So you have two people, and Rasha explains that they made a deal with each other and do business, and it is for a set period of time. Okay, so they're basically going to be partners in trying to make a profit on whatever the issue is for, let's say, five years. Vama Rova and after a year, there was a profit. What do you know? One of the two partners wants to, Vama Rova, one of them says, "Tah, lift like." You know what? Let us, maybe we'll split the deals with the principles with the profits. If the other partner wants to keep going, and again, the original deal was, they would do it for five years. There's only a year that's gone by, Narvaktsfei, Dina Houdimahake. It is legally the side that would win is the one that wants to keep the investments going. Now, we have a few specific issues that come up, namely three. This is a, V, Amarlei. Let's say the partner that wants to back out says, "Havli Palka de Ravela." So, at least give me like half of my profits. I'll keep the principle in, but give me half of the profits. Amarlei, the partner that wants to keep going with everything, can say back, and he would win Ravela Karna Mishtavid. No, no, no. The profit, since we agreed, it was going to be five years that we'd be doing this, is a mortgage. It's leaned to the principle and got to keep those two together. Now, Amarlei, if the partner wants to back out somewhat says then, "Havli Palka de Ravela Karna." Okay, fine. So, give me everything. I'll take the profits that are my share, and I'll take the principle that's my share. Amarlei, the partner that wants to keep going can say back, iskalad-dadi-meshu. No, no, no. The whole deal is, is leaned to each other, that we have a big pod in the Amarlei. If the partner that wants to back out says, "Nifleg Ravela vin, Nifleg Karna." Let us split both the imati-lak-se-da, and here's the caveat, that's why this is different. And if you actually end up with a loss in the money that you continue investing, your share, darina-bad-dakhal, actually, bear that loss with you. What do you say to that? Amarlei, he says, "Nope, I'm not interested. Do you know why?" Maslei-be-tre-ad-if. Have you ever wanted to find Masle, call it luck, you could call it predetermined outcomes, is always more beneficial if there's two people. And therefore, the part of the wants to keep going can force the other partner to keep going with all of the original principle as well as the profits still in the deal. He says that Maslei-mikhaba-sad-mikhaba-tre-ad-if. Let's say a person has a field, he's got from his friend, and he does not want to... He doesn't want to weed. The amarlei, and the one who's going to work in the land, says to the land owner, like Masih-pus-lak, hoy-vanyi-s-nak-s, khakir-cha. So this is clearly a case of khakir-us. He agreed, they're not, it's not a sharecropper arrangement. What is going to be, let's say, ten bushels of wheat will be what the land owner gets. So the workers say, like, "What do you care if I plot the weeds before I harvest the grain? You're going to get your full amount that I promised you." Ains-chimely, we do not listen to the farm worker, Mipneshi-yachalay-mar-lai, because the land owner can say back to him, "Well, le mak-harto-yay-tse-menu-mah-la-s-li-a-savim." If you don't properly weed it throughout the time you're working it, then you're going to go, and the next season I'll have a field, and the nature of weeds is that if you don't take them out in proper time, it becomes much harder in the future. It says the gomara. A few more potential claims. The E, I'm our lei, I vector this word E. One line later, four words before the end of the line is another V-E, I vector that, and one line later, six words before the end of the line is another V-I, I vector that. So, three possibilities of what the worker could say, V-E, I'm our lei, Le bas-lai-chie-chre-v-n-la. Listen, I don't want a weed before I harvest the grain, but I'll do a weeding afterwards. I'm our lei. That sounds reasonable. No, what the land owner can say. No, he-t-mah-lai-yay-sav-lina. No, no, no. The way you do it is you weed while the weed is growing, so the weeds don't take away the nutrients from the earth, and whatever nutrients and benefits there are would go completely to the weed while it's growing. V-E, I'm our lei, and if the worker says, Zevina-la-chit-imishuk-a-list, you want high quality weed? Lei, I don't want a weed, but I'll buy you whatever I owe you for the rental fee, highest quality weed from the marketplace. How about that? I'm our lei. Well, the land owner can say back. That's very nice, but no, no, I want the weed from my land. And thirdly, V-E, I'm our lei. If the worker says, well, how about this boss? So, I'll weed the part of the field that is going to end up being your portion of weed. I'm our lei, the boss can say back. No, no, no, no, no. That's not good, because then people look at my land, potential like business partners in the future, and they'll say, hey, that land's got a lot of weeds in it, and they won't want to work with me. That's not, but one second. Didn't the Mishta give the reason why? It said, "Mim, naishim-la-slaf-an-a-sav-im." The wish is not because of other people what they're going to think. It's because the land owner themselves says, I don't want all these weeds. Ella, rather the response to this of the land owner would be, I squiggle on the Ella Mishim-la-mar-lay, biz-rud-an-af-an-af-an-af-al. No, no, no, you want to weed it afterwards, or you want to weed your portion, or whatever you want to do, but the bottom lines, if you don't weed in time, weeds have little seeds in those seeds fall into the ground, and then the next season, they come up with a vengeance. It says, "The vision of a kab-a-sa-dum-a-sa-dum-a-la-la-la-sa-sa." Let's say, this is probably not uncommon. You have a person who's going to work somewhere else's field. They're going to split. He'll pay the rental fee. The problem is that the field was really not successful that year. Now, how successful is successful? Well, "im-yesh-ba-kide-la-ha-med-kri-ha-va-ta-pil-ba." If there's enough produce being produced that when you make a pile of it, you could have a pile of significance then the worker has to continue working the field, but if not, he can just sort of take off, and it's a loss. Now, he is going to be paying anyway, because we're talking about Khakiras, whatever the original agreed-upon rental fee was, but he just doesn't want to sort of be the dead horse and keep working this field. That's not going to be productive. "Amer-abhuda," we box-abhuda. "My kids of the kri," well, one second. How big is the field? This big field, small field? What do you mean if there's enough for one pile? You have to give like a per acre, per square mile, or, you know, a ratio, "im-yesh-ba-kide-na-fila." Is this field producing the amount of seeds that you would have at least enough seeds to replant that same-sized field? "Tun-ribanan," the more we can say, "brice-a goes for three lines." "Amer-cabhuda-ma-kide-la-va-va-va-la-sa," "person," it's supposed to work in someone else's field, and it's just not really successful. "im-yesh-ba-kide-la-med-kri," if there's enough being grown that you'd be able to make a pile high of the top of a ball. The worker still has to continue working it Chicago-coycev, like this is the standard text of these types of arrangements. I put a quotation mark from here to the end of the brice-a, almost two lines later. This is what's agreed upon. "Ana, I, um, oikim, I am here by, um, establishing, um, v-an-ir, and I will plow, vezra, and plant, the exod and reaper harvest, the emid and all-bind, the endocial-redational-thresh, the adri or zara or zairaya, which would be winnowing, and here's the main point that we're looking for. I squeal in my knees towards the oikim karia, and I will, uh, make a nice big pile-cada-ma-k for ya. "Kama, taseyat," and then you'll come. This is still the, the words of the deal. "Vetito palco," you'll take your half, "Kama, the ana, balmali," and "Ai," because of my efforts, "Uba'en aafcusiate," and whatever expenses I had, "Palco, I'll take my half." The bottom one is we see that the shear is enough to have a pile. Okay, that's the end of the brice-a. The c'mon has, well, how big a pile is a pile. "Vicama, kade la amid bakri." "Amra bezra pre panninai," circle to his name. [clears throat] "Kade she tarmli bei haa rakas." It has to be a big enough pile that if you stick the pitchfork in, the pitchfork will stay standing up. So, obviously, a small pile, the pitchfork will fall down. But if it's a big enough pile, the pitchfork will stay standing up. "I ba'eluhu." How about this, though? "Rakas ai tarmli bei hai gisa la hai gisa," my. What about a pitchfork that you can see the edges of it, but it still stands up? Is that sufficient? Is that a big enough pile? Well, tashma. "Amra bevole de di di mifr. shawli," it was explained to me in the name of "Bribbioz re pre pannina," "kolshain klein nishole rea pnei haa ma." No, no. It's got to be stuck into the pile, has to stand up, and it has to be that you really can't see any of the forks or the blade of the pitchfork. Period. "Itmar," I put a triangle on this "Itmar," we're going to have a series of seemingly not really related issues that are going to be brought because of, uh, we'll have one opinion, the "Biravianae," and therefore we'll bring in a whole slew of other things where the "Biravianae" pipes up. So I put a triangle on this "Itmar," one line later near the end of the line, it says "Nanhasa." I put a triangle that's "Nanhasa." The last two words on the "Amra" are "banan." I put a triangle on that. If you flip over to "Amra bez," on the fifth line in the middle line, it says "Nanhasa," I put a triangle around that. And then about five lines later, first word on the line is "yana," near the end of the line, it says "Amra," I put a triangle around the "Amra." So here we go. Now, the first one is related to exactly what we're discussing. How big is the pile that we discussed that is a pile being produced by the field? The worker has to continue working it. So "Itmar," "Levi," who I circled "Amra," "Shallah," is starting in his three saw. That's the sheer "Tabiravianae," who I circled "Amra," and it's the "Biravianae" issue that's going to connect us to all of the other things we're going to discuss. They say "Satayim" actually "to saw." "Amra" is not exactly saying there's no "Maklokus" between the two of them, but he is saying to qualify the "Biravianae" approach. "Satayim" "Shallah," when we say "to saw," that's after you factor in whatever expenses there were in dealing with this field. "Klutzbynaleet saw." So it's not as extreme as one says "three saw," one says "two saw." One says "three saw." And the "to saw" could very well be that it would have been "three saw," but with expenses taken into account, it's only two. "Sanhasam," there's another "Mishna" in "Sachazoksen." "Pritze Zeissim, Vahnavim," let's do a "Pritzeimar." I just call them say "bad," "Olivs" or "Grapes." Normally when you have stuff growing in the ground, it's not "Matamatumu Saikon." It has to be "Ochil." Let's say these are "Olivs" or "Grapes," which normally would be "Ochil," but they never ripen properly. They always stay sour or unripe. So "Beshamai" wouldn't "Mittaman." He would make them have "Shaichus" to "Tumasaichlin." "Baisil" and "Mittaman" and "Baisil" would say, "No, they're not food." And therefore there's no "Shaichus" to "Tumasaichlin." My "Pritze Zeissim," nothing more asks. What is "Pritze?" I call them "bad." Well, "Amerafuna," "Rishze Zeissim." Evil olives. "Amerafoe Zeissim." Where's the "Pusset" that the term "parats" is something that is bad or not good? Well, there's a "Pusset" that Neel that says, "Bene Pritze Amcha." The children who are bad of your people. "Ginazu Lamib HaZoyin." They stand up. They try to lift themselves up through some sort of vision, secular Zionism, socialism, communism, whatever vision the "Meshuga Jews" of that generation are trying to convince everyone. "Vinix Shalu" and they will stumble. "Rimnakohayyasakamamaha" from this "Pusset." You can see what the term "parats" is. "Haili Ben Perat Shayfekdam" and the word to "Ben Perats" will be a murderer. Clearly, "parats" is not good. "Pyrid Vakama Pritze Zeissim." Well, how much is "Pritze Zeissim?" How much can they be right and still be "Pritze Zeissim?" At a certain point, they're regular olives. So, what's the shear? "Sora Belazu Amar." "Arba Kavan Likaira." "Likaira" is a big beam. They used to squeeze the oil out of the olives by putting a big beam on it. So, if you get four cow, which is a liquid measure of oil from a, you know, a beam's worth, that is the most amount of oil that would still be considered "unproductive." More than that, more oil would be considered "productive." "Tubera Vianai," who I squiggle online because that's ostensibly why we're bringing this in over here, Amri. So, that time, Likaira, oh no, 12 cow of oil. So, the first opinion said, "Four cow of oil." And it then says, "12 cow of oil, like three times as much." But, more than that, there's no makhlokas between the two of them. How big is the wine press and, I guess, the wine press? "Habasra de Miley Kura Be'olala." The opinion given by Rebelazr. In that place, they would bring up to the olive press each time one core. So, you would get four cow of oil for each core of olives. "Habasra de Miley Kura Be'olala," whereas Rebelazr Be'olala, who seemingly said three times as much. No, that's because you would start out with three times as many olives. Three core for each shift on the press. "Tana Rabana," we have another issue. This is from Asaka's "Zavin." If you have a person who is a Zav and another person who is Tahor, and Zav touches the Tahor, he'll transfer his tuma if he leans up against him, he'll transfer his tuma. How about if the two of them, they didn't touch each other, but they're both climbing up a tree and the tree's branch or the trunk are not so strong, so that the movement of one will cause the other to move. So, "Allebi Elan Sha'kli Klera," a tree that is weak, or "Saija," or "Bran Sha'kli Klera," "Tame the Tahor person," because the movement of the tuma person is causing him to move, will also become tummy. Okay, that's the end of the day. So, "Hihidami Elan Sha'kli Klera," I don't know that. What is the gidarim of a tree that's not strong enough? If it doesn't have, in the trunk area, the amount to carve out a rova measurement, that's not good enough. In other words, the two of them climb up the tree, the Tahor will become tummy. "Hihidami," and now what's the case of, or what's the parameters of Elan's three words? So, "Hihidami Elan Sha'kli Klera," the branch that is not strong enough? If you put your, try to grab it by your hands, can your thumb touch your middle finger? If it's bigger than that, then it's stronger, if it's smaller than that, then that would be too weak. It's not awesome. We have another mission that's brought in "Misegeres Aiolais." We know that if a person becomes tummy, "Etsem Kiseira," a human bone, even the size of a little barley, will make a person who touches it, or who moves it, maga, or haset, tummy. If a person is walking through a base-up process, a base-up process area where we know somebody was buried, it got plowed up accidentally, and we're not sure. There are little bones still there, or not. Are there still little bones there? Maybe, maybe not so. Hamahalakal base-up process, however, when he's walking, he's not walking on the base-up process, walking on stones. Now, if there are solid stones, then he knows that he hasn't come into contact with a human bone, and he is going to remain tall, or however, if the stones shake when you walk on them, shiyokalahasit, or ala adam, valabhahema shikohanra, or he goes through this base-up process, either piggyback on a person or in the back of an animal, that's the person or the animal who are underneath it or not so strong. It will make the person on the back tummy. Okay, that's the end of the technique. So, we're just going to say, what's the... How do we delineate whether a person is strong or not? So, aamahishalakasit, koshiraykhlaib arkavayisavnayikshays. If he has somebody else riding on his back and, you know, so weak are his legs, that his legs start knocking, like the old knock and knees, that is an indication that he is kohahra. Hey, shikohanra, ala adam, shikohanra, for an animal. Aamri, and here they are, the dabayravyanai squila on dabayravyanai, koshiraykhlaib omeitila galaam, like as soon as a person hops up on the back, the animal starts defecating, and that is the definition of an animal that is kohahra. Aamri, and I think this is our last of the series of sources, Aamri dabayravyanai, and here I squila on dabayravyanai, let's fill in arbakavid for prayer, which stom tufili is like a schwannass, right? Or let's fill in is forekav, the definition of what's considered a burden is forekav. Okay, we got the what, so let's fill in which I underline over here. And four lines later, second one in line is let's fill in and underline that. Let's fill in a mahi, well what's the context that we're talking about prayer? Well, Dasanya, we have a Brice of three lines, starts here. Ah, noise and must we elk saifu, let's say he's stepping a burden, and he's gotten on his shoulder via gia's mon fila. And omai, it's time for schwannass, right? Well, does he have to put the burden down, or can he keep holding on to it, or carrying it over his shoulder, and say schwannass would like that. So if it's pakhas, may arbakavyan, if it's less than forekav, mafshallan, la achairav, omispala, he's able to sort of fling it over his shoulder and dabayravyan that way. Whereas if it's arbakavyan, if it's forekav or more, then he has to mini akhavid karq, put on the ground, and only then misspala, can he say schwannass, right? That's the end of that's any excuse. Let's fill in, we don't know that's fill in mahi, what is forekavak to fill in? Well, this, onya. If a brice that goes for a word in three lines and starts here, hyenasimosvil roishay. A person, this is much more common in the Middle East than in New York City, hyenasimosvies carrying something on his head and transporting it. It's fill in roishay, and he also has fill in his head, and we have to remember that through most of history, that's fill in, we're not like we have with the hydraulic crosses, presses and tens of thousands of pounds of weight. They were much more delicate, more easily smushed or ruined than ours are. So it's fill in, he's got fill in his head. Imhayut fill in, writes it, so he says, that's fill in getting crushed by the load. Oster, it would be forbidden for him to carry that package on his head. Veeamlav, and if not, mutter. Then it's permissible. Baizoi, masui, amru, like what type of what are we talking about, where it would be smushin it or crushed in which fill it would be a problem? The masui shell, our Baizkopf, and it would be a burden, a load that's forkopf. I see, end of the take source. Taniyribh, here we have another brice. This one goes for about three and a half lines and starts here. Hamotsi Zevilovroja, a person who is transporting ikis. Before there was plastic and things that are not biodegradable, so if you had stuff that was not nice and you were taking it out, utz fill in baroishay, and we mentioned this numerous times, adult Jewish males used to work fill in all day long. You don't work fill in at night, but during the day, you do. So he's got fill in on. There is a lawyer's alkim that's taught him. He should not take the fill in and sort of move them to the side. Viliya Kajmammasna, or tie them on to his waist or his thigh. Bimnei Shihu, Neigben, menagbizai, and both of those things would be an improper way to treat the fill in. What can he do? A valkeshim alsrayi. So he takes his head fillin off, and he puts them on his arm, and then does the wrap around. It's been welcomed fillin in the place where he normally keeps his arm fillin. He can put his head fillin while he's transporting the Zevil. That's the end of the snake source. Be sure to obey Shilah on what they said. Afilo mitzvah, shalah, shalah, shalah, nah, shalah, rosh. Shihesh by fillin. Even like the little bag that you keep this fillin in, you can't put that on your head at a time that you have fillin on your head. Vikama? Well, is there like a cut off of how much is... It's gonna be too much, and then like less, that would be all right. Not really, it seems. Amrabaya, afilo, riveta riveta, pomadisa, which is the smallest measurement you would not be allowed to put on your head when you have the fillin on. Amr, Rabbi U'da, my kid's from the crease. Rabbi U'da piped up in the Mishnah and said, "What do you mean a cre? We're talking about a field. It's a big field, a small field. La Imjesma, cadet, and afilo." Well, how much? What's the ratio? How much has to be produced by this field? It's growing, let's say, wheat, that you'd be able to plant it the next season. The comic day in the field. I'm Rabbi U'da. I'm in the line of his name in circular bjochenan. Arba sa'in le corps. So you'd have to have four sa'ah for every corps, which is, I don't know, about one seven-point-fifth or two-fifteenths of Rabbi Ami delay. Now, we circle the Rabbi here, because he himself had a slightly different opinion. He said schwiena sa'in le corps. That it's like a double as much as that. Now, are they arguing? No. Armelain Housaba, there was a particular older gentleman who said to Revhaamma Bredera Babaravuwa, As-Brahlach, I'll explain it to you. Bishne der Rebihochenan. And we witness this also. Now, you have seeds or years that are much more bountiful or plentiful or more rain or better ground nutrients. So in the years of Rebihochena Havel Shmina, our other land was much richer and could produce much more. Whereas Bishne der Rebihochena Havel Shara, the, I don't know, a generation later, the land was much weaker, leaner, not as blessed was the produce. It's not awesome. We have a mission of Mesakus Peya. It goes for about a line and a half the quote of the mission. You know, when you harvest, let's say, a wheat field, so there is, like it, that you leave the stuff on the ground and the shikra they forget for the poor people. Let's say, though, you just harvested a field and the lekets there, the poor people haven't come yet. But Aruk Shapizra esa im Rem, you had the nice sheaves. However, a strong wind came and it blew them all over the field. And now you're stuck because you don't know how much of what's on the field now was the sheaves and how much is the, how much is the leket. So, aunty nysa, we evaluate, Kamalekarui el-Asai. It's been a nice millennium. However, much this field could have been assumed. There was a standard amount that it probably would have been. And then you give that to the poor people. Shumam, Leo, who he boxed on my nice millennium, cadet nephela. Oh, there's that term. Similar term to the one we used above of the different meaning in this case, but you give the anem, the cadet nephela. Okay, how much is the Kamalekadet nephela? Well, Kioso Evdimi, I'm on a blazer. Evdimi came from Aristotle's above. He reported the name of the luxury, the name of the blazer, the name of the leket. And there are those who say it was the name of the leket. An arba, kavan, lekor. It would be a fore-cave of produce for every core that would be. Butta bhirmia. Now, for a core of what? Is that a core zara o lekor tavua? Which Rachie explains, is it talking about for a field that you planted a core of grain? And then, obviously, as many times more than that? Or is it from a field that you were able to harvest a core of grain from? And basically, is the ratio like 1 to 2,000 or 1 to 50? Another question. I'm going to put on this one. There's two main ways to plant a field. You could have people walk around and manually plant it, which is much more efficient, but obviously more expensive. It's a lot easier to just have a big cart with holes in the bottom and have the oxen walk through the field and plant it that way. But there's a lot more seeds that are required for that. So, tashma, de kiaso, ravana, meruvava, meruvava, meruvava. Blazer, ami, lama, rabio, khanan. Arba, kavan, lekor, zara. That what we're talking about is fore-cave for every core of zara after it was harvested. Okay, so that answers one of our questions. It's about 1 to 2,000. What about dainty? By lachlimapolus, I don't buy the shwaram. Is that a field that's planted by the more efficient hand way planting or the oxen way planting? And the more answers with a taku, that remains unclear.