Gemara Markings Daf Yomi
Bava Metzia 108
Kofzainam at Bayes four lines before it gets wide. First one is Makla, another line is an Amarlei, double underline the Amarlei and two lines later near the end of the line. There's another Amarlei, double underline that. This is a series of Rav Yehuda, speaking to Ravada, specifically Ravadas, let's do the first one. It says Rav Yehuda, Ravada, Mishu Ha'av, the town-measurer, the town-surveyor. Lotes al-Zalba, Mishikhasa, don't be imprecise with the measurements that you make of people's property. Dehaal Porta, Porta ha'zil, the corka of Adarishka, for every small portion of land that you are measuring, it would be fitting to be a little patch of land that would grow a very expensive corka-marishma type of plant. Amarlei, a second thing that was said by Rav Yehuda, Ravada, Mishu Ha'av. Al-Daba, Deha, Negra, the forearms that are close to the water canal, the Amasamayim, Zil-Zalba. You can be Mizal-Zal in them. You don't have to be very precise to make sure that they are extra wide. Whereas Deha, Nahara, I put the word Nahara in the phrase marking, that which is along the river, Lottim-Shahnehu, klau, don't measure it at all and make it clear to everyone that the with that you're putting is more than sufficient. Now Rav Yehuda who said that, Rav Yehuda, the tamei, that's going according to reasoning we have heard him say elsewhere. Rav Yehuda, Arba-Amos, Deha, Negra, the forearmas by the water canal, the Amasamayim, though that belongs to the Benet-A Negra, Deha, Nahara, however the path along the river, that's different. That's Dekulei-Alma and therefore, you know, there's no one really to be Mokhel it and therefore you have to make sure it's clearly wide enough. Period, Mokhels are beyond his name, Malay-Kasvi-Nagdi, Batreavari-Nahara, Kotsu. The enough space, they used to have people, I guess, Bargemen who would walk up and down the banks of the waterways helping to pull the barges along. So make sure that there's enough for the shoulder width of the Bargemen on each side of the river. Period, Rivasbar Haishu, who I underlined, cuts Shaysar-Amsa, he actually cuts 16 Amas. That's quite a wide path along the waterway. Also they've been a Mashru-Nisa, however the people who lived there in the Mashru-Nisa place, they came out Dafnu and they started attacking him and hitting him. Now why, what's going on? So who's Savor of Nussan? He figured Kirishu-Sarabim, that since it's basically a public area, you should make it as wide as a public area. The truth is that that's not the case. Kam-a-vel-ohi, that ain't so. Kam-a-hasa-min-an-kolei. When you have Roshu-Sarabim, and there's literally, I don't know, hundreds, thousands of people there, so you need that much space, whereas ha-ha, over here, just to keep a path along the banks of the waterway, Mishum, um-tuhi-a-shlan, who it's, uh, for those who would be pulling the rope, namely the Bargemen, who would be pulling the barges up and down the river. Kam-a-lei kasvi, nadi sagi-niz, and if it's the width of the shoulders, it could be three jamas or so, something like that. Period. A-ba-bara-fuh-nuhi, underline. Ha-vele ha-hu-aba. A-gu-denari had a forest, or a-growth, along the banks of the river, he owned property along a river. A-mru-lay-nei-kud-smar. So the Bargemen said to him, you know, "We needed to cut that pathway along your property." Because that, um, abuts the, uh, the waterway. A-mru-lay-hu, he said back to them, "Well, listen, I'm more than happy to do that. However, katsu-illai-ve-titai ha-dhar-nei-kud-sana. First make sure that the fellows who are further upstream and further downstream have cut also their path, otherwise there's no point in cutting a pathway just through my property, if upstream and downstream they haven't done that. Now, one second. What exactly is, um, Ravi-bar-fuh-nuh-dooing, when they mention something that he should do, he sort of puts the blame on others, make sure they do it first. Hey, kyavad-akh-i-kud-smar-kama-k-nei-kud-smar-kama-kud-smar-k-a-kud-i-doo-sar-ch-a-thing. Paak-siv, doesn't the Pasak and Safani indicate that you're basically supposed to take care of yourself and then worry about others first, meaning like fix your me-dose or things you're doing wrong. He's kosh-ishu, ve-koshu, search within yourself and then worry about others. Kamak-tak-t-vam-re-sh-lok-ish, the way we understand it, is kshoy-t-a-t-smar-k-a, you're like to adorn yourself, but adorn yourself in perfection of your ways. So correct yourself a akhakshik dacharim, then worry about others. So what's going on over there? Well, says the more ahasam, abba debate parzak rufila have. The property that was further upstream and further downstream was the forests that belong to the governor, parzak rufila. V'amar, and that's why raba had said ikai tsu, ikai tsu. Listen, if he's going to cut his land that is adjacent to the waterway, then I'll cut mine. V'i lo kai tsu on my akhuts. He wasn't saying he didn't want to do it. He said like, why should I do it? There's no point in doing it. If it's just my property, d.e., mimatry lehu, ashlayu. If you have those who are pulling the ropes, in other words, the bargemen who are trying to walk along the banks pulling something, well, mistagi lehu, they'll clearly walk along my property. If the property above and below has been clear, but if it hasn't, v'i lo, lo mistagi lehu. They're not going to walk in there anyway. So there's literally no point. Kama, raba, bar, ruf, nachman. I don't know his name. have kaza bar, but he was going in a boat have, kaza hu abba. He was saw as he was going along. There was a area that was grown right up to the waterway. Da kai agu de denara. Amr lehu, so raba, bar, ruf, nachman. A great man said to those who were with him. Da man, who's is that property? Amr leh, they said. And this is from the previous story. That's raba, bar, ruf, huna's property. Now he responds. Amr, and he says, v'yada, wa saganim, haise v'mal, haze ri shayna, kurika pasa kina, Ezra, that the hands of the ministers and those who were in important positions, had been the first one to deal with the treachery or the faithlessness and basically saying like, why did he cut his forest? How could that be? Amr lehu. So he said to the people who was with kotsu, you know what, cut that forest or dairy down and that's what he did, kotsu. Asr, raba, bar, ruf, nachman. Now, raba, bar, ruf, nachman shows up at some point in the future. Ash kai, de kaiats. And he sees his property and he'll cut down all my stuff there. Amr, and he said, man kai, say, takut saan fai. Now this is a pretty strong thing, but you know, he didn't realize what happened, but he said, whoever it is, it cut down my things. Without asking, he should have his branches, so it was because offspring cut off. Man, unfortunately, even if it's a mistake, the words of a great man sometimes do have an effect. Amr, kulushani, de raba, baravuna. All the years, raba, vuna was alive. Loh ikai amli, sorry, the raba, bar of nusson. Raba, bar of nussons, seems like his children didn't stay alive. They kept dying and at least the Gamora tributes it somewhat to this incident, period. I reviewed a hakole igli gapa. If you're collecting taxes in a little city that's got a wall around it, you collect from everyone, igli and gapa would be like to upkeep or to pay for the gateways and the walls. Afilumi asked me, even from orphans, who often we do not collect these types of taxes, wood collectors from them. Afil raba, non lo, however, the rabbinical establishment, the rabbis, no. My time. Oh, why don't they have to contribute to this? Well, raba, non lo, sichina, ti rusa, because the leaders, the spiritual leaders of the Jewish people, they don't need guarding. The Torah guards them absolutely 100%. However, le karya depasya to dig for water, like a well. Afilumi raba, non that, even the raba, non have to contribute to that tax. Now, that was you have to contribute is only if they don't physically go out to dig the inhabitants of the town. They hire like, I guess, the professionals to do it. However, a valu-huzah, if the way it works in this town is that the actual residents of the town are the ones digging low. They're the, the place game, the gudalim, don't go out to work with the hamanam, de raba, non la vene, may fak, bukhluz, and innu. It would be, um, unbecoming, it would be actually wrong for the rabbinical establishment to go out to, uh, help build the infrastructure of the, uh, of the city. Period. Amravyuda, le karya de nahara. Let's say you have a river and the river flows, along the banks of different properties. They usually flows from a higher elevation to a lower elevation. Imagine you have, let's say, uh, five farms along a river. Um, le karya de nahara, if it comes to digging out, because the, uh, the river sort of got, um, stopped up with, uh, different things. Who was responsible to help out or to pay? Tatoy missai eloy, the lower, um, people who are, uh, later on as the river flows further downstream. They have to assist the people who are higher up, because if it stopped up higher up, well, they're not going to be getting their water. Ever eloy, once, uh, let's say the uppermost, uh, field has, uh, cleared the, uh, the water in front of them, lo missai tatoy. They don't have to contribute or help with the lower, because as far as they're concerned, they have a water flow that's totally fine. Vichilufa, it would be the, um, opposite if it wasn't, uh, water that they wanted to get the fresh water, uh, source, uh, from it. But rather, Vemaya de Mitra, if it was literally a rain, uh, water, um, or we would say, um, um, water that came out of the, uh, came out of maybe the drain spout. So it's like basically icky water. And as long as the upper ones haven't gone further down, let's say the stoppage is further up, uh, stream, then downstream is fine, because they, they don't have the icky waters going by, so it would be the opposite time. You have a brice, uh, goes for about six and a half line starts here. That, uh, says just like this. Let's say you have five, um, field areas that are supplied with water. Me mai an echad from water from water source, one spring. So the spring flows out water, and the water flows down past, uh, five different, um, uh, fields or properties. Vinescalco, hamayan, and then something happens with the, uh, spring. So no one's getting the fresh water. So cool. I'm attacking this. And I'll, you know, uh, the one that's the furthest down and a little further up all the way to the top one. They all, uh, have to contribute to clearing the first field, highest, closest nimtses a taktai nim, it's in cool on the lowest field has to sort of, uh, pitch in and help every field further, um, upstream, um, because they need it to get their own water, and it's a kind of slazma. Similarly, but in an opposite way, buchain chamish, hacei, right? So let's see if, uh, five courtyard, shahiyum, a kalchismayim, they, they, they splirt out their, um, um, uh, water for the, um, uh, dirty water to a biv echad into one sort of drainage ditch, vinescalco habiv. And then something happens in the drainage ditch gets stopped up. So kulan, mitaktai is imha taktai nah, I dot underline those four words, they all, uh, help together with the lower one. Uh, nimtses a tai loye nimtsa kenissin kulan. So the upper one basically has to, uh, work with all of them. Um, it's a kind of slazma and also, uh, itself, because if the stoppage is, um, going to not flow properly, then, uh, it would be affecting them at all stages. Amr schmul, haiman de arsekpe raksa de nahara. You have a person who sort of, uh, takes possession of the, uh, banks of the, uh, river katsifa habiv. That's a big hutzpah. Slookie lei mistakein lei, but we won't actually like physically, uh, force him to move. Vaha'idna, however, nowadays, and I guess this is nowadays at a certain point, um, in the history of Bovell around the time of the komara, dzikat kasvi parcei, where the Persian rulers of the local Jewish areas have, as far as, uh, documenting who owns what, when somebody would, uh, purchase, uh, property, uh, that property that's along the banks of the river would actually come with rights even out into the, uh, water. So, uh, nowadays, if the person is writing their documents, quote, "Kanilak ad malid saveri sousiamaya," end quote, that when you purchase a property along the banks of the river, you get the property as well as the little area along the banks as, as well as into the water up until the, uh, the neck, the height of a horse's neck. I guess about, you know, it means it's three, four, five feet. And therefore, since that's the case, slooki na nuzalki na lei, if some character wants to come along and try to claim ownership of that area along the, um, the, the waterway, uh, we remove, period. Amra vihudai, circle of yuhudah, two lines later, I circle of nachman, two lines below that, I circle of the nahardoi, three opinions on the following issue. I start with, uh, review dama rah, by indeline rah's name, haiman d'aaxik baini akiou baini shutfi. I'd say somebody, um, takes possession of a piece of property, uh, that was located in between, uh, two brothers, brother, one and brother, two, or between two partners, khat sifah havei, that's, uh, big chutzpah, slooki na lei mizalki na lei, but we will not, uh, forcibly remove, uh, this, guy from the outside who took possession of the property in the middle, uh, rahvnachman, who I circle them are, oh no, namimisalki naan, uh, we will also remove him, however, vihimishum dina debar metzra, which we're gonna essentially deal with the rest of this daf, this, uh, dina debar metzra is the law of the one who you share a border with, your, your neighbors, uh, joining property holders, uh, have certain, uh, rights, as far as that, lo mizalki naan lei, we're not going to remove, uh, that person, if that person may be, uh, I don't know, bought the middle property, uh, naharda, yeah, I struggle with naharda, and this might actually be how we posk, and they say, oh no, even if he, uh, bought it, he doesn't have the rights, there's always the right of, of first, uh, ability to purchase a property for people who live next door, the naharda, i'm rahvnachman, namimisalki na lei, we will remove the person if he's an outsider, michung shanamar, based on the concept in the posk of asi seiyoshr vatoy baini ashem, that the proper thing to do is offer to your neighbor first, and, uh, therefore, we'll actually enforce that. Uh, how about this, uh, asks the gamora asa imlech bay, um, if he goes and checks with him, uh, there's a field, and it's being sold, and some other guy comes along and, you know, checks with the neighbor, hey, you know, isn't okay if i buy that property, it is a neighboring property of yours, amra lei, he asks the, uh, next door neighbor Asil Azvin, uh, can i go and buy that property, that's after sale, amra lei, and the fella says zill's oven, yeah sure, go ahead and buy it. Now, is that good enough, or do you have to, like, get a formal Kenyan, like, uh, like, some sort of, um, uh, clear evidence and documentation and, uh, finality to that statement, sarclamikna minay, oh, lo. So, ravino andro lei, amra, lo, sarclamikna minay, nah, it's enough that the neighbor said, sure, sure, bob, go ahead and purchase that property. The nahardae, who, andro lei, amra, sarclamikna minay, no, you actually would have to have, like, an official Kenyan made by the neighbor to the fella wants to come in from the outside, and by the property, veil kassa, and the holochomism is actually sarclamikna minay, you'd have to make a formal Kenyan to that, uh, end. Okay, says, amra hochna, sarclamikna minay, now that it's pretty clear that the guy coming from the outside has to purchase the rights to have the ability to purchase that field in the middle. Um, eloy kanumi, let's say he didn't, the outsider didn't make that formal act of acquisition. Then Ikar Visal, if that property in the middle, uh, went up in value and down in value, birishusse is basically within the possession since he's the one who really has the right to it of the neighbor. Zavamimea, now how about this case? He bought it for a hundred, but it's actually, I guess, objectively worth 200 vishavi masan. How much money is he entitled to get then? Kazina, well, we have to look into this colon. E, I squiggled on the word elocholiyama, kamizalna, umiz, vin. If the person who sold it for a hundred would sell to anyone for a hundred, he'd pay like a fire sale or like a super steep discount. Yoyevle may have a chocolat, then the neighbor gives 100 to this outsider who came in and takes over the property. However, Vilo, I squiggled on the Vilo, and if not, Yoyevle, masan, he has to pay 200 because that's, I guess, the objective value of this property, vishakulay, which would actually mean not a very bad investment. He paid 100 and he gets 200 for selling it. How about this? Zavamimea masan de shavia mea. That's a, he bought it for 200, but it's really only worth 100. So, for me, no, I squiggled on the solver, the students of the academy figured, since we just had a very similar ruling to say the same thing here. Matsi Amarle, that the neighbor can say to the buyer, one second. It seems like subjectively worth 100. You paid 200. Litzikuni shudarti habala la vasi, you're not there to cause me, you're there to cause me like a benefit, but not a loss. However, the kamiz says Amarle, that, uh, the Talmidim had a marxishabrader of Hista respond to Revashian saying, "No, okay, I'm in our diet. This is what the Naradian said. In this case, we assume you have nachman." Hey, look at our coins. No, no, there would be no such thing as, the typical 1/6th price discrepancy issue when it comes to land, because land is something that if somebody wants it, it's actually worth it. It's very hard to give an objective value of land, period. So, I'm gonna agree with the arbam, it's si'a nirce. Now, here's a very interesting case. You have a person who's got a property, and he's got neighbors, and he doesn't sell the property, any of the neighbors. He sells a little patch right in the middle of his property to some other guy. Okay, now, what's going on over here? Is this like a trick, or is it straight up? So, Chazina, that little tiny piece of property, which is completely surrounded by his other property, we have to look into this. It is, he, if it's like uniquely high-quality property, or Zibur is, he, it's uniquely low-quality property, as opposed to the rest of his field, then Zvena, it's a good sale. You know why he's sold it, because it's either much better or much worse, however, low, if it's basically the same quality as all the rest of his field. Why does he sound a little bit to some other guy? Erumi Kameh, he's basically trying to get out of having to sell to his natural neighbors by making a new internal neighbor, who then can turn around shortly afterwards, and sell the whole rest of his field to, because, of course, this guy is a neighboring property. Period. Then we're now, until almost the, well, at the end of the narrow lines, is going to bring 10 cases of the standard understanding, Dina de Barmezra, all else being equal, if you're selling a property, the right of first ability to purchase it, if, you know, everything's the same, goes to the neighbor. Here's, again, 10 cases where it's not like that. Number one, Matana, if the person who has a property isn't selling to someone else, but giving it to someone else, late Spumish, we didn't know Matana, none of the neighbors can come and claim, "Hey, you know, I, you what?" He gave it away as a free gift, and a qualification of this, I'm a Ramaemar, I'm not a Ramaemar, because of the Acherias. Now, normally when you sell something to someone, you might give them a guarantee, or warranty, you never do that when you give someone a gift. That doesn't make sense. If he gave him the gift, and someone comes and sees it for whatever reason, so he doesn't have the gift, if you want to give it to him, he gave it to him, but just, it's not normal to write in Acherias to a gift document, and therefore, if this fellow wrote Acherias for the one that he, so does we, gave the gift to, then it seems like there's some sort of funny business going on, and it's maybe shooting into the Dbarmatstra. Then, one of the neighbors would be able to come and say, "Nope, I should have had first dips on that land." Period. Number two, the second of 10 cases, Makhar Kolnikhasov Le Echad. Let's say he's got different properties in different places, and he sells his entire estate or his entire portfolio to one buyer. Le's commissioned into Dbarmatstra. Obviously, none of the neighbors in this particular place can come and say, "He should have sold to me first, because it wasn't just selling that property. It was selling everything." Number three, Le Bailamari Shainim. Let's say the one he's selling it to is the guy who owned it recently. I don't know, a few years ago, Le'spah, then there is no claim that the neighbors can come with a Dbarmatstra. Number four, let's say the purchaser who's buying the land or the one who's selling the land is a Gentile. Let's say Zov and he buy it Meiakum from Agai. That's A, Zov and B, Leakum to Agai. Le'spahmishim Din Dbarmatstra. The whole Din Dbarmatstra is when you have the Jewish neighbors and a Jewish owner, and then sons to another Jewish owner, but when there's a guy involved, there's no Din Dbarmatstra. Here's why. Kolin. Zov and Meiakum, I underline the Zov and May. Then, if you're buying it from Agai, Damarlay, the current Jewish owner can say, "Auri Avrochailachmishimidstra." I basically chase a dangerous line away from your border. Most times in history, it was not pleasant to have a Gentile neighbor. Zov and Leakum, and if he sells it to the Agai, well, the issue is always that you deal with the person who purchased the property, and therefore, if he sold it to a guy, you deal with the guy and say, "Hey, buddy, you know, yeah, you can't have bought that property." Akum Vadai, love is not included in this concept of sisavayoshavah, to do the like the nice thing. Doesn't have to. Kama. Now, shmuti vad Dimishim tina lee, we will definitely put the Jew who sold his property to a Gentile into Herem, into will excommunicate him until Adimakabale, and until he agrees to take responsibility for Colunseidossi lee machmase any losses that might come because of having this new Gentile field owner right in the midst of a bunch of Jewish field owners. Case 5. Mashkanta lee svamishim tina de bar metsra. The way Rashi explained, normally Mashkanta means like a mortgage or a loan. If the the one who borrowed the money leaves as a collateral to the one who lent him the money, this property, and then that person comes and takes it over, lee svamishim tina de bar metsra. There's no ability of the neighboring properties to come and say they had first rights. Damaravashi, Amruli Sabi, Dematamikasya, was told by the elders of the city of machasya. The word Mashkanta, what's the etymology of the word mai mashkanta de shekuna gabe, that he's sort of like living with or a neighbor amongst the people there. Mai nafkameen, oh, what do you want us to make? Well, for our case, lee dina de bar metsra. In other words, the person is holding the land as a mashkanta is basically considered yet another neighbor, so to speak. He's more of a legal neighbor, and if he takes it over, he takes it over. Case 6. Lemkorbe Rakhag vidugubakari. If the reason why the person selling the field is because this field is located in a place much further from where he wants to be, for whatever reason, and he needs the money to purchase another similar field, but much closer to where it makes it easier for him. Or beiravaligobiyofa, if you're selling one that's objectively of lower quality, and purchasing one that's of a higher quality than the one who he bought it from. Lace bamishim dina de bar metsra. There was no need to have the dina de bar metsra, because when you can get a deal and get the property that you want that's either closer to where you are or higher quality, you don't have the time to offer it to the different neighbors. You just take advantage of the opportunity as soon as it arises, and that's why there is no dina de bar metsra. Number 7. Let's say the reason why the property is being sold is the kargulamizaini ule kivura. There was a yearly head tax that had to be paid, and they were pretty strict about that. Like you had to pay it when you had to pay it. So if the field was sold to raise money for that, orlemizaini for the support for widower orphans, or le kivura, for money needed to take care of the barrel expenses of a person who died. Lace bamishim dina de bar metsra. You weren't going to like hassle with the neighbors and wait. You just need the money right away, whoever you can get it from down being a hardoid. Like they say the nardines say like kargulamizaini ule kivura. For those who think mizavnina, you could sell, and this is even if you're selling stuff that normally you'd have to go through a whole process of advertising it and stuff. Here you sell it below aqua's also without needing to be properly advertised and vetted because again, cash need cash quick situations. Case number eight, le isha le yasmi ule shutfi. If you sold it to a woman, well, you're not going to throw the woman out because, you know, through most of human history, then where's she going to go? It's not like a man who's a wheeler dealer. Le yasmi to orphans, or le shutfi, or you sell to a partner of yours. Lace bah, there's no ability of the other previous neighbors to come along and say mishim dina de bar metsra. I put a bracket in over here for the next four and a half lines because as rashi points out, we get a little bit sidetracked, and these are not dina de bar metsra issues here. It's rather just preference. If there's two possibilities of who to sell to, who do you sell to? Let's say you have neighbors in town, like, I don't know, you live in a apartment, and there's a guy who lives next door in the apartment next door, and you have also neighbors out in the field. You have a field, and someone has the field next door. Who do you have the most, who's the most valuable or important relationship that you should offer to them first? The Shreene Ha'ir, people you have the next door to, like in your house, code may take precedence. Kama, next case, shakum wa tama kaqam. Let's say you have a person's neighbor of yours versus the tama kaqam. So, who do you sell the asset to? Tama kaqam kaidim. First, we go to the tama kaqam, kara wa tama kaqam. Let's say you have a relative versus the tama kaqam. Yep, tama kaqam kaidim. We always give greater um, precedence to the tourist scholar. How about this though? Kama, yibai luhu, this question. Shakum wa kara, if mine. So, let's say you have the possibility of selling some asset to either your neighbor or to your relative. Um, who should take precedence? Tashmah? Pasekhan Mishle? Nonetheless, it says, tojokhin kara yib me, akhrahlig. Better, a close neighbor than a distant uh, brother or just relative. And clearly, that Pasekhan indicates that the neighbor takes precedence. Let's say on the brackets. And here's now the 9th and 10th cases, case number nine. Um, honey, zusitave vahani, zusitakeuli. If um, the neighbor is offering one type, there's two um, ways of looking at currency. We had this uh, a month or two ago, um, by Parakazov. Um, one currency is tav, one is takuli. So, one is more easily able to be spent in different places. However, the other one is got a higher weight content. I guess coins after not that much circulation would get rubbed out a little bit. So, which one takes precedence? Well, if the person who's on the field prefers either one, lays what we should be doing to our master. The other one, which is being offered by the neighbor, there's no dinner to our master. And finally, scenario 10, honey, zusitave, akhani, shari. Let's say the people aren't there live. The, uh, the neighbor sent in a, I don't know, it's like a sealed envelope or something like that. And it's, you know, supposed to have $10,000 in coins in it. Uh, the other person's coming from the outside wants to purchase. Shari, it's sort of like you could see, you could count, so you could actually make sure that they're all full coins. Well, they're laced between me, she was getting into bar metsra. Uh, there is no dinner bar metsra for the neighbor who sent in the seal coins because, of course, you can't open the seal because if you open the seal, they'll claim that there was more in there. Period. Shaka Namar, let's say you have a neighbor who, you know, going to sell your property, and he says, uh, listen, wait, wait, uh, Azil, the etra, I don't know what etra for, I see zusit. I'm going to go and I'm going to make the best effort. I'm going to try to bring you the money, cash money to purchase it from you. Do you have to wait for him? No, why not to eat and we don't have to wait for him because then say he was going to get the money, say he was going to go and try to get the money. However, Kama Amar, if he says, quote, three words, Azil, I see Zuzi, there's no, like, he's going to try. He's going to, I'm going to get the money, and I'll be back shortly, Hazin, and then we have to take a look at the situation, colon, E, I squeal, and on the word, he, Gavrda Amidhu, if he's a man of financial means, so we could assume he has that money, that ability. Dawzil, Mysi, Zuzi, who could go and get the money. Now, Trina and Light will wait for him. However, Kama, E, I squeal on this word, V, E, low, low, not Trina and Light, we don't have to wait for him. Now, of course, he shows up with the cash right there. So, okay, fine. He's entitled to the property. Period, Ara, I put a diamond around this word, Ara. The next line, the third word is another Ara word, I put a diamond around that, and one line later, in the middle of line is Ara, I put a diamond around that, we'll have three cases. Let's say you have Ara de Khadubati de Khad, you have the land, which is owned by one person, but the particular house is owned by somebody else, and now a new person wants to come in, can either one of them, can the land owner prevent the house owner from on the house to someone, or can the house owner prevent the land, or is on the land to someone, so that Mari Ara Maakev Amari Bhati, the one who has the land is able to tell the one who has the house, no, sorry, you can't sell to that person. However, the Mari Bhati, the one who owns the house, Lomaakev Amari de Ara, because after all, this house in this guy's land, he would not be able to tell the land owner, no, you can't sell to a bobber, jambour, carol, or whoever it might be. Ara de Khad, here's another case, vidikli de Khad, let's say there's a land, and then there's palm trees on the land, the land is owned by one person, the palm trees are owned by someone else. Once again, the Mari de Ara Maakev Amari de dikli, the land owner, who's going to have to have some guy traipsing through his property all the time to get to these palm trees, can prevent a deal from being made if the owner of these trees wants to sell his trees to somebody else. It has to go through the land owner, whereas the Mari dikli, Lomaakev Amari de Ara, the guy owns the palm trees, probably the date palm trees, would not be able to prevent the owner of the land from selling his land to whoever he wants. A third scenario, Ara, Le Bhati, Vahara, Le Zara, if you have two potential purchasers, one wants to build houses with your land, one wants to plant, Yishuvadev, it's preferable, it takes precedence, the building of the dwelling units, the lace bomb you should be in the marmetra, and if there's other people, they're on like neighbors, for what have been for dozens of years, they just want to increase the size of their property, but some property developer wants to come and build houses, the property developer wins. Period, here's that, another scenario, Yishuvadev, if it's in between the two properties, there's this rock outcropping, which kind of makes it very difficult to connect the two, or a very densely planted row of palm trees, where they're so close to each other. Well then, is there a Dindebar Metzer or not? Colin, I'm a school owner in the world, I'm not going to talk to you. If you could, anywhere along that border, have at least one row of the plow go from one field to the other, then Isba, there would be, you have taken this consideration, the Dindebar Metzer, that the neighbor might have first dibs, the lo, and if not, it's like a solid wall of palm trees, or a solid rock outcropping along the entire border between these two fields, and Laceba, there is no Dindebar Metzer. And finally, Hani Arbab, and a Matsrini, they cut him a chadminai of his oven. Let's see if, well, a person has a property in the middle, and four neighbors, one in the north, the southeast, and the west. One of those makes a deal first to purchase the entire property in the middle is Vinay Zveni. It stands as a good sale. However, let's say each one of the four bordering properties, the owner is one to purchase his middle property, Vkulu, if all of them also come behind the idea together, Polyglabe, Carnazil, you split it, like a Carnazil, which is essentially, there's many additions, a little picture, on the bottom, in the inside margin, of each field that borders on one of the four sides gets the entire border area between them and their field, and then you work two back in the line so that each one gets sort of an equal amount of that middle field, ending in a point where those four fields can take over. Basically, each one gets a triangle size piece of property, if the middle property was a square or a rectangle. Adcon.