Gemara Markings Daf Yomi
Bava Basra 12
Yudhala from with Baze, 5 lines from the bottom. Ammar, we quote from what we had said earlier, I put the right angles in over here, it's about a line and a half quote. Haya sausun, abhikishopaysere, let's say you have, and this is the house that has a entrance from one Mavui, and it had an entrance from another Mavui from like a back door, but that back door was closed up, like sort of sealed up. So if it was closed up, abhikishopaysere, and for whatever reason, the person who closed it up the sides, you know, six months or a year or three years later, to reopen it in Banae Mavui Maakhtanalav, that Mavui, that the new/old Pessak will be opening up into, cannot stop him from doing that. That's the end of the right angle. Ammar Rava. Aye, circle the Rava's name. Leishanu, that which we said that's only A'la Shlaiparas as Pitzima. That's when when he closed it off, like in picture 181, it's like the middle picture. So the middle picture is, it still has the side pose, it still has the top. However, Aval Paritz as Pitzima, if when he closed it off, he really closed it off, took the, you know, so to speak, the door frame off also, like in picture 181 on the left-most side. Banae Mavui Maakhtanalav, then the people in that Mavui can stop him because the assumption is once he's so permanently took away, that doorway, the assumption is that he is no longer going to open it up again. Amalaya Bailirava. So Abaiye says to Rava, normally they argue, obviously, but here he says Bailirava, Tanidim is Seilaf. They have a Brice that supports you, and the Brice goes for exactly five lines. I boxed it off. Baiye's Sasum, now this is going to be a very similar case if you have a house that was had an opening into a hot-serve, but then it was sealed up, Yashlai Arba Amos, that still entitles the owner of that unit to a four-amma area in front of the part that was sealed up. Kama Paritz as Pitzima, but if they really took away that doorway to make it look like it was totally not even there, no side posts, no top part, Aanglai Arba Amos, an underlying Aanglai Arba Amos. We'll skip the next two lines in the parentheses and pick up with Baiye's Sasum. This is going to be an issue as far as Tuma is concerned. So, you know, if you have a house or a room and there's a dead person in it, dead human being, dead Jew, it will transfer Tuma to anything else that goes into the room. Well, if you're Baiye's Sasum, Anai Metamakos Viva. A Baiye's Sasum looks like picture 184. So there's a dead person inside. There was a doorway. The doorway has still, though, even though it's been kind of blocked up, it still has the side posts and the top part, the Mazuzuis and the Moshgeife. However, Paritz as Pitzima in a similar way, if it looks more like picture 185, where they took away the side posts in the top part and they bricked it up or put the stones in, then Metamakos Viva. Like picture 185, since there is a mace there, but you don't know, and almost like a kever, like a grave is similar to this, you don't know which way the mace is going to go, then four Amos in all directions outside of it are also going to have a Dura Banan Tuma. That's the end of that teneic source. This was, I sent out picture 190, which was kind of like a 10,000 foot view or a bird's eye view. If you have, you see there's a Dura, there's a pathway in the middle, and there's a small city on the left, that's the other city, and then on the right there's a city. Now, the city on the right, when people come from the city on the left, to the city on the right, they want to get to different people in different stores. So, Mevois Hamifullah Shays, L'iracharis, when you have these streets that go into another city, Ubixu bin Ahaiir, the Saisman, and the people in the city of the right want to close them up. That alaf is the proposed new blockage that the people in the city in the right want. Interestingly enough, people from the other city have rights as well because they've walked through the city on the right many years. Benet Ahaiir, the other city, Maakvenalam, they can say, "Oh, no, no, no. You don't want you blocking up those Mevois, L'aimi Baya, and we don't even have to tell you, Kileika Darkahunna." If there's no other way to get into the city on the right, then for sure they can't block up the ends of those Mavuis, de Maakvi, Elafilu, Ika Darkahunna, even if there is another way, Nami Maakvi. Why? Well, you shouldn't have Yudom Aravs, Amr Yudom Arav. Matesar Shehersikoi by Rabim, if you have, now a Matesar is like a border or a raised border, usually between the fields, and it can certainly be used as a shortcut for people. You would not be able to ruin it or destroy it also the Kalkali, and certainly by building walls in picture 190 at the ends of those Mavuis, it would ruin the shortcut for many people from the other city. Period. Well, let's skip the parentheses. Amr and Andal and Ivan and Amr Shemul, Mavuis Hamid Foulashin, La Rishasarabim. If you have alleyways or small streets that open up to the Rishasarabim, Oobixu binaym Mavuis, the Hamid Lahen dalsais, and the people who have their houses in those streets want to put some walls up between them and the Rishasarabim, the doors up, excuse me, the Banay Rishasarabim Akvanalayim. The, I guess the general population would be able to, or representatives would be able to say, "No, you can't do that." Hmm. That's interesting, right? But yes. Now, suffer me now. How extensive is that, right? If the Rishasarabim people, I squiggle them around that suffer me now. So they figured to say, "Hani Miliba Arba Amwis," that yes, if the people in the Mavuis want to build doors, let's say, one Ami in from the Rishasarabim, two or three Amis, that that's when the Banay Rishasarabim would be able to say, "Oh, no, you don't." So, "Hani Miliba Arba Amwis," which would be going like Rishasar, Marvanathman, Kamadam Rishan Marvanathman, Arba Amwis, the smallest Rishasarabim, when you have a Rishasarabim, the first four Amis into the more less public type of street is Kishasarabim Damim, and it's like Rishasarabim. Now, that's usually like in the context of Sefic Tumor. If you have Sefic Tumor, something to say, we're not sure, is it Tumor, you're not? And there's Rishasarabim, the assumption is you assume that it was Tumor, and there's Rishasha Yaq, and you assume it was the top word. So, what happens to the first, second, third Ama from the Rishasarabim into a private area? That also is like the Rishasarabim. Now, and therefore, we thought also here, if they want to put up doors, let's say five or six Amis, into the Mavu, it would be okay. Below he, that's actually not true, because Hossam over there, when we talked about the four Amis from the Rishasarabim into the Mavu, that was the Indian Tumor, that had to do with a Sefic Tumor, Rishasarabim, and Arbimachmir, or not, of Al-Haqah. What's the issue over here? We just don't want the area, which had already been taken as a given, that the Rishasarabim would flow into, to have any limitations, because in many times the Dachgib, the Rishasarabim, the people in the Rishasarabim, get pushed into these small streets and alleyways, the Ayle too, and sometimes even go in further, sometimes they go in three Amis, sometimes they go in five Amis, sometimes they go in ten Amis, and we don't want to limit how far they can be pushed into those Mavuis. The Rishasarabim, you can't split a field until each one of the parties, gets nine Kav, and Ribhudad said, then nine half-Kavs. The low-pleg is action on Makhlokas, between those two opinions, Marqi Asre, and Marqi Asre. It was basically a nine-Kav type of production for field, is what was considered in the Tana Kama's time to a Khasharab field, whereas in the place and time of Ribhudad, the fields were much more valuable, and even the field half the size was considered a field of significance. Now the Tanoyim of the mission are usually composed, it's always composed in Ertistral. The Gamara, Tan would badly now ask, "Babavomai, so what would Allah be in?" "Babavolak, what's a minimum size piece of land that's considered Khasharab?" "Well, Amravyaisif, I know Amravyaisif, Bay Radhu Yuma, a field that would take one day of plowing." Now just as a bit of a background, there were two main types of plowings that were done, there was a plowing that was done at the beginning of the season, and then there was another plowing that was done before the planting. So my Bay Radhu Yuma, what are we talking about here when we're assessing the size of the field, that it's a one day plow job, colon, E, I vectored this word E, and one line later, I also vectored that word E, so E, Yuma, Zara, if we're talking about the plowing, that's done at the time that the planting is done, well, Trey Yumi Karva, Loyhavu, you basically don't have enough for two days of plowing, and that's what you would need, and I guess they only hired out by a full day, so you'd have to pay a whole nother full day, so that can't be, because on the other hand, E, Yuma, Karva, if it's going to be the amount of time, the day that it would take during the pure plowing, plowing season, like there was a plowing that was done first one, then Yuma, Zara, Loyhavu, you won't even get to a day's worth of work, but you'll have to pay the workers for the whole day, so which way is it? And when I say E by E, same, I squiggle it on the E by E, same, and the last one in line is also an E, and then E by E, same, and I squiggle it on that, so either you could say, E by E, Yuma da Karva, da Karva, Tani, we're talking about the time that you would be plowing before you are going to be planting, and didn't we say that it wouldn't fill up the time? Well, actually, it would cut the Karva, Tani, you plow the whole field, and then you do it again, and that would fill up a day, come of E by E, same, alternatively, I squiggle it on this E by E, Yuma, de, Zara, well, it's not to fill up a whole day of planting, but Behaduri, and Behaduri is a, it's not a flat field, obviously, it's a lot easier to work with a flat field. It's a field that has sort of like ups and downs, almost like a slightly hilly area, which is clearly a lot more difficult to plow, period. Davla, I double-end line Davla, and one line later, I double-end line partisan, so Davla, which is, if it has a water pit, maybe like a well of some sort, where you can water the field with it, Amra of Nakhman, Bay, Da'alu, Yuma, it has to be how much is considered a significant amount, so that if there's going to be a forced split between, let's say, two partners or two brothers, that each field has to be that size is the amount of, that would take to do the watering for one day, that's how much each, let's say, brother would have to get for one of the brothers to force a split. Parteso, and I double-end line A, parteso, which is, say, a vineyard, how much is significant that each one would have to get, Amra of Nakhman, I struggle with Nakhman, Bas, Schlesius Kavan, it's a three-carve worth, each one has to get three-carve. Tana mihaku, we have a brice, goes for almost two lines that beards out this point. Ha'ima le Chaveirai, let's say a person says to his friend without specifying the size, he says, minas bekarimani muy chalar, a portion, in the vineyard I'm selling you, well, how big is a portion? Sumpus ha'ima le yifchleis, it could be no less than Gimmel Kavan, that's the end of the brice. Amra of J.C, Ayn Elu ella divre, nivius. That basically sounds like prophecy, in other words, like how are you supposed to know that? What's the logic behind that? Okay, now Ayn El divre nivius, nivius, enough of you, she is viewed as a very holy man, a prophet brings us the word of the Lord, here we're using nivius as sort of like, well, since there ain't no prophecy now, and you ain't a prophet, there must be something wrong with it. So, my, what do we say in Balvel, Amra of Aburgh, Kistna, Tlaas at Siyasah, but a tracer goofni. The minimum amounts one has to receive for it to be considered a significant sized vineyard is three rows with 12 vines in each row. Ki heihi, so that de rafik afra bi yuma, that's the amount that it would take a person, probably hire this person, to ho in one day, period. Amra of the imidim in Haifa, miyoyim from the day shikar, based on mikdash, that the holy temple in Jerusalem was destroyed, which it should be rebuilt, the mere sashamsu in our days. Nittulan vuomina niviyim, prophecy, was taken away from the prophets, vinin alaqhamm and given to the wise men, the rabbis. So the word says one second. So you're saying prophets had it first, and then the qahamm have it now, but the qahamm they didn't have it in the old days, atu qahamm, la vnaviyu, you're telling me just that someone is a tama qahamm, he couldn't be a navi, that just doesn't really seem to make sense. Ha qahamm, the qahamm explains, well that doesn't, and what we mean to say is, afapi shinit le min haan niviyim, even though prophecy has been taken away from the prophets, vin al qahamm, lain alaq, there was still an element of prophecy which remained with the qahamm. Amra amaimar, the qahamm, adif minaviy, and actually, if you had to give a hierarchy, the qahamm is greater than the prophet. Amra, like the passek says, vin navi, le vav qahamm, the navi has the heart of a qahamm. Now usually when you're comparing a to b, it's like b is the greater thing, mean it le bimi, heavy iron merits usually the qahamm, the lesser thing, knit le beguad, all that is compared to the greater thing, period. Amra abhaye, taydah, I would, let's double underline this taydah, and three lines, later the last line is taydah, I'd double underline that, and on Amra bays the third line, the second to last word is taydah, I'd double underline that. So Abhaye is going to try to back up this point that the prophecy was never actually taken away from qahamm, taydah, know that that's true, dama gavaraba, milsah, because you'll have often at times a great man, I'll say something, oomizama, mish maiti gavaraba, akhwina, kavas, and you'll hear the same thing, sent over by another great man, just like him. Okay, that's the way Abhaye wants to prove that qahamm still have nivuah, ama rava, oh my kushravas is one second, what sort of issue you can't bring up proof for that, Dilma travah, open ekhad bhasan inu, maybe both of them are sort of like the same type of personality, the same type of spiritual, you know, spiritual leanings, or possible even like mental capacity or insightfulness, everyone is trying to say it miles up, but you know, you have that sometimes ala, so I squiggle and run the ala, ala marava, here's the second taydah, taydah, know that this is oomizama gavaraba, milsah, we'll start the same, you know that this is the case, because you'll have a great man, like a great torus scholar who will say something, oomizama, mish maiti, drabi akhiva bar, yoisif, and then you'll find out that it was actually sent over also in the name of like the greatest tama qahamm of those days, rabakiva, amaravashi, rabashi says, well, this also, who says mikusha, Dilma lahamil sa bar, mazlehu, even though there's, we ain't as great, like the generation after a bakiva is rabakiva, but it could have been on that one issue, like there were some, I don't know, intellectual tendencies that this great rap I shared with rabakiva, ala maravashi, this is the third and last of the taydah, taydah, know that this is so that the qahamm will sometimes say things that are almost prophetic, da amargavarabah milsa, you'll have a great man, qahamm will say something, mish amrah, halaqamm wa asher miseenai qavasai, and then it'll actually turn out that, oh boy, we have a halakha from none other than Moses, it's sayinai, that goes just along those lines, the tomorrow tries to reject this in well and says, well, one second, midilma, kitzumah, ba aruba, you know, you can have a blind man who sometimes is able to kind of find his way out of a place, literally like a blind man in a, in a skylight or in an area that is the right way, and the qahamm says, and this is the conclusion, well, vilav tahamm, qahamm, I did give a reason for this, and therefore, since it gave a reason, it's gotta be that he knew it prophetically, because how in the world would you know the reason otherwise? Amrabhi ekhanan, miyam sharabesammigdas from the time that the best mister destroyed nidlana vuad, the prophecy was taken from the naviyam, vinitna, and who was it given to shaitim, people who apparently seem to be crazy, tinnikas and little children, kalim, let's show you to my underlying, let's show you to my underlying, let's show you to put an A above it, and oh, about 15 lines later, first word of line is meri in loy, and then the next word is tinnikas, I underline tinnikas and put a B above it, let's see the, um, support for this, let's show you tinn prophecy was given to the shaitim, miyi, where do we know that from, where do we see that question, mark wokihade, marbaravashi, I underline his name, marbaravashi, what happened with him, tave keibe, ristika de mikusa, he was once in like the large marketplace in the city of mikusa, shamila who shaitin, he heard this totally crazy guy, dakama who was saying, rish missivta, de malach, the next roshishiv, the future roshishivta, hashta, the matamikasya, he's now currently in matamikasya, the one who's gonna be the rishu matamikasya, tivumi kasim, you know how he signs his name, tivumi, that's how he signs his name, now marbaravashi thought about that, hey, amar, matamikasim tivumi birabanan, who's the one who signs their name tivumi, like on the response and things like that, oh no, hey, that's actually me, oh, shmami no, so I can move from this ledi de kaimalishata, that it must be my time to become the roshishiva, kam, so he got up, also, and he went, daita, excuse me, ada also, actually this is amazing, because as he was on the way, marbaravashi traveling to matamikasya, they, the rabbis matamikasya, imnu rabanan, they had voted, I guess they did a new roshishiva, so they took a vote and they decided to put, you'll never guess who, as roshiva la isva, not marbaravashi, but actually, revachami difthi, biratio, that he would be appointed the new roshishiva, that was the decision hadn't yet been implemented though, now kaimani shami de asa, once the rabbanan had heard that marbaravashi was coming, and apparently, because he felt they heard that marbaravashi thought that he was going to be roshishiva, shandra zugu the rabbanan, they sent a pair of rabbis, le-ga-bei le-imluhi bei, to basically get advice from him and permission to let revachami the new roshishiva, now what happened, akvinhu, they got held up, they like didn't come back, those two people, ha-darsh, ha-darsh, ha-darsh, zugu the rabbanan, so their pinnacle authorities sent another pair of rabbis, akvinhu, they also kind of never made it back, g-bei, they were held back by marbaravashi, andamalu bei asaar, until like I said, five pairs of rabbis, that's a total of ten, and there were ten, and then once it were ten, kaimaniamalu bei asaar, once there were ten great rabbis there, by marbaravashi, you know what he did, he clapped down on the beaman, said alright, time for a shear, pa-sah-ho-vit-han of adarashani, he started teaching, now he started teaching, basically taking up the official position of the new roshishiva, avi-shayin, place-name, bekala, and the reason he waited till there were ten people, because you don't start when it comes to the shear that's given by the roshishiva, pa-sah-ho-sah-ho-vit, it's any less than ten people, now it was a bit of a bummer for ra-vachami-difty, because he, like, thought it was gonna be the roshiva, they had voted on him, but it just didn't happen, kara-vachan-af-shayin, he referred to himself as the, under the idea of this following statement or phrase, kolomar-en-li, mihira, me tiviloi, any one that they do not good to, not very quickly, will they do good to him, in other words, if they start doing bad, it's gonna be a while, maybe never that they do good, kolomar-en, tiviloi, and anyone who starts out, let's say, on the right foot, in a good way, they have been good things happen, lo mihira, mihira-en-li, not very quickly, do they do bad to him, okay, that's the case of where you see nivua by the shoyitim-tinaikis, is b-mahi, what would that be, well, kiha did, bas-refrista, similar to the daughter of rrefrista, rrefrista was a god-alador, have a yasva, bekan-fei, da vuwa, she was sitting on her daddy's lap, have a yasvai-kamei, and there were two great up-and-coming rabbis who were there, rava and ravi-bar-hama, amar-la, so he, rrefrista, said to his little daughter, man-minai-hu-bais, which one of these two great rabbis, do you want to be your husband? Now, ready for the answer, amar-la, as you said, daddy-tra-vai-hu, I'll take both of them. Now, you can't have two husbands, so amar-ra-va, one of the two who was there, rava, he piped up quickly and said, "va-an-a-bas-ran," I'm going to be the second one, obviously what it meant is she'd marry one of them, that husband would die, and then she'd marry the other, so rava says that he'll take the second place, rein-hava, and that's actually what happened, period. Amar-ra-vav-dimi-di-min-hay-fa, kai-di-m-shi-jay-kal-ad-am-ve-yishta, before a person eats and drinks if they're hungry, yashe-li-shtay-la-va-bais, he has two, literally like two hearts or two, basically it's a lack of clarity or lack of settledness, and it leads to an indecisiveness, the thirst for hunger. However, l'ach-wa-shai-kama-shaysa, after person, is eaten properly and drinks aim-li-li-li-la-vais-ad, it's much easier to have one singular focus, shanam-ar, like the pussock indicates, it's a bit of a jump here in Russia, ich ne-vov-yil-vaive, the mad, that is halo, halo would be like empty, no food in the tummy, yil-a-vave, and yil-a-vave is kind of like that luschen of not one-lave, but two-laves, two hearts, like two, indecisiveness, kama-knei-to-exieve, and like the pussock says, ne-vov-luch-ais, I don't know why ne-vov, now what does ne-vov mean, I said already means like hollowed out or chiseled out, when we're talking about the luch-ais that the letters were ne-vov and we translate the word ne-vov as halo-luchen, the luch-ais had like a halo, like an empty space them, kama-mara-punabre-der-vishu-a, hara-gob-yayin, a person who is customary for them to have wine, a fili-li-boy-autum kibesula, even if their heart is as closed up or as maybe like as inhibited of a as a young virgin girl, means like the person is not really able to express themselves, not comfortable, yayin, a little bit of wine, me-fuck-chai-will-open-emap-shan-mara, that's the pussock says, "vitti-reish, yen-viv-bizul-ais, t-reish," which is the liquid from the grapes, in other words, wine, it is yen-viv-the virgins, period. "A-mara-vunabre-der-vishu-a-p-she-ta-connector," that's obvious, and we'll let's get back to Vova Basra, we're talking about land, "seilik-bechor-veilik-poshut," if you have a firstborn, our firstborn gets double portion, and if he has a portion of one of the fields, we give him the double portion of yen-viv-li-a-kad-mezra, sharing one border, obviously you have two fields, it's much more valuable if you have right next to each other, you can make one big field. What about a yavam? Yavam is one of the brothers, died childless, one of the surviving brothers takes the wife and gets the portion of that brother, well, we say the same thing that when their father dies, that double portion that the yavam gets, it would entitle that brother to have the fields next to each other. Yavam-a-mai, well, amara-bai-a-dul-a-bai, and one line later, amara-bai-a, he is the same thing that he's entitled to for no extra charge to get to and next to each other. My time, oh, what's the reason? Well, Bihor Karirachmana, because in the context of Yibum, we do kind of refer to Bihor, so the yavam, whichever surviving brother, took the widow of the deceased brother, kind of gets the same rights as Bihor, not mighty because he should be the Bihor. Now, whether it is or isn't, he still gets those rights of the Bihor. Rava, however, we then align Rava. Rava-mar, amara-kra-bai-a-dul-a-bai-a, Bihor. Now, in what context are we saying that the one who does the Yibum was like the Bihor, he basically has the status. Now, it should be the Bihor, and even if it's not, he gets kind of Bihor-like status. However, Feynh-halukosik, Bihor, it doesn't necessarily mean that the double portion that he gets, or the portion that he gets for himself, as well as the additional portion he gets, because of taking over his brother's wife, is the deceased brother's wife. That doesn't necessarily entitle him to fields right next to each other, period. Ha-hu, I put a diamond around this word. Ha-hu was the first in a series of four cases. Five lines later. First, one line is hilt, and the middle line is a tray, and I put a diamond around that tray, three lines later. Third, one line is tarti. I put a diamond around tarti, and the first two words on the next on wood, hagisa, I put a diamond around that. So, we're going to have four cases, and then we'll call it a year. Here's the first case. So, who does Avanara? Ah, matzra, debai nashe, this is picture 202, which I believe is one of the pictures that I sent out. By the way, if you want, you could purchase a parish by and by Babastra. That's where all these pictures are coming from. But first case, someone who bought land on matzra debai nashe. Now, let's say his father had land, and he bought a small field next door when his father passes away, and they split up his father's land amongst him and his brothers. So, someone who had previously bought land, which was on the border, one part, borders one part of his father's land, ki kapalgu, when they split the land after his father passes away, amar lei, you can say to him, pliguli a matzrai. I would like my land, says this person from his deceased father, to be next to, like bordering on the land of your sins already. Amar Rabbi Analen Robba's name, ki kai kapalgu, and you know what? Like, why not give that guy the land that he's asking for? And if you don't, we would actually have the courts enforce it because it's just so cruel not to do that. Mascavar vyasif, Analen vyasif, at taxes and says, amar lei achi, the brothers will say, me alinan lei eluya kinixe debai bar morian, which rashi says, well, you know, you like that field, but we also want that field because, for whatever reason, that field is more productive. And therefore, it must be that sometimes it is better than the other field, and it would not necessarily be a claim that the bordering brother can make vihilhasa. Nakhal amai sai is like rav yoseif. Trei, this is our second of four cases, tre ar asa, trei, not greed. Let's see, you have two pieces of land, like in picture 203, you have two pieces of land, and each one of them is next to a puddle-ing area of a, like, a pooling water area of a canal. Amar Raba, can the brother who has the field indicated by an alif with a circle around the alif, requests the bay's field, which is closer to his alif field. So, Raba says, kegoin dak, kai finomide esta, no, this would be a case where definitely we would force the other brothers to let the brother who has the alif field get the field that is right next to it. Moskifler of yoseif, and a circle of yoseif, and her yoseif says, well, zenen dahai midville, vihilai midville. I mean, maybe, yeah, but maybe no, because it could very well be that one of those two nagar water sources would dry up, and the other one wouldn't, and therefore, there's actually like a reasonable claim as to why one might want one field over the other, one of the brothers, vihilra sa, and here the alif is like, Raba yoseif. Here's a third case. Tarti arisa-san nagra, like, in picture 205, you have two plots of land that are going to be divvied up with brothers, but they're next to the same water source. So, you can't say that it will dry up as it dries, but it dries up for both of them. If it doesn't dry up, then there's water for both of them. Amra of yoseif, I have a circle of yoseif, and he says, oh, it could go in zen, it could go in on me this time. If, you know, you don't want to do this, then we would definitely sort of force the person because he has a neighboring field. Maskefla, baie, baie says, well, one second. Matsuy, amra, can't he say, bohina de fiish arisi? And there's what's the benefit of somebody taking the middle field? In other words, a field that is close, let's see, of avram. Let's say you have a rueven and shimmen are the two brothers. So, why would it be beneficial if rueven is a field next to one of those two? Why not just give rueven the field that is next to his field? Well, because one of the brothers can say, well, listen, I want to actually have workers to the north of me and workers to the south of me, and that is the way I would like it. In other words, there'll be more people there, the less likely there is for, I don't know, thieves to do something. The Hilsa of the Chlamis is like Rov Yosef. Afushy arisi, la milsehi, the fact that there might be additional farm workers both on one side. And the other side of the field is not really significant enough to be taken into account. And finally, Khadki-sanagra, the Khadki-sanara, like in, actually, we have a picture in the rashi. You have a river running on the east side, and you have a nagra, a canal on the north side. And you have Raishan Shinn is rueven and shimmin. So again, back in the marachad, Nagraachadki-sanagra, one of the sides of the field is a canal. The other side is a river, Palgina-labikarnazole. You basically do like just like in the picture in rashi, which is you want each one of the two brothers to get an equal part next to the nahar, also an equal part next to the canal, the nagar. And you also want them to have equal parts that are not next to it. Adkhan.