Gemara Markings Daf Yomi
Bava Basra 10
test some of these four lines before the narrow lines get wide first reward and the line is a viguymer and then a closed brackets then we have ribiotzok so let's start with ribiotzok, we are going to give a small amount of money to a poor person, it's blessed with six brahas, a bit varm and somebody who verbally comforts the destitute, Miss Barakba'i yudal brahas will be blessed with 11 brahas. Now we're gonna go over each one of these but we're not gonna see all of them but we'll see the mucker for all of these brahas, Hanoi simpletulani or kolas, Hanoi simpletulani, Miss Barakba shaysh brahas dixiv, Zay Pasek, En Yishaya, Parakmim Qas, it's gonna be sukim, Zayim Qas and Tess, we're not gonna quote all of them but Halei Fries that's the give out from your bread to those who need it Vanim, Merudim, Tovee, Bias, bring to the house, Kiteira Arum and the alif of the Bach actually speaks out all six of these things. As Yivaka Keshachar, Orkha, your light will shine forth like the morning sun, Vahrkhai sekha, Mehiratah Titsmach and your wounds, it will be healed quickly and the third is Vahrla kum naxi kekhai, your righteousness will go before you, Hweirah Shemi Aspecha and the honor of the Lord will gather you in and the fifth is Aztec rashem, Yana, you'll call out and the Lord will answer and then Tua Shaviyya Merhine any uma fai sai vid varam. And if I sai vid varam is gonna be the next list of things we said that if you appease them, you verbally use you comfort them, then you're Miss Barakba shayshah brahas, back in the gamar on the second of the wider line Shannamar, the tafiklara vlaf naxi kekhai, braha out for famine, the soul, the nefesh nana tasbiyya and a an afflicted soul shall be satisfied and here's the list and again we're not gonna see all of them but Visarah Keshachar orkhai, your light will shine forth in the darkness, the second is Vahrfai lasskha, Kitza rayam, your darkness or your gloomy doom will be like the afternoon and the third is of the nakhha qasham tamed, the Lord will be there always standing, for you vid hisbiyya bit sai shah, sai shah, yis naf shah, and you'll be satisfied in the times of taftskhai, like lack of water, or dryness or drought of your soul, and then I don't know if this is the next one, I think this might be later on the list of the 11 bannam in lakhhar vaisalam, it'll be built from you, things that have been destroyed, moise dor dor, tikhai name, and the generations or the foundations of each generation will rise up, kamabam rabbiyyat sai shah, call this vibiyyat sai shah, aye, because we're gonna have a B approach about three lines later, might deceive, how do we understand the posse that says, it's a little bit interesting, it's mishli, kafalaf posse, kafalaf, roi dat sai shah, kaf alaf, yim sai shah, yim sai shah, kafalaf, yim sai shah, bakave, one who chases charity and kindness will find life, charity, and honor, now it's very interesting that if you chase after staka, you'll find staka. Now that sounds almost like if you chase after you have staka, you yourself didn't come before and need staka. You shouldn't have to write a staka, you must have staka. A little more like, rather, this is the way to understand the puzzle called a write a staka, somebody who chases after and to give of what he has to others who need it. A kodesh borokumam tse loim mois. Hashem does a very interesting thing. He makes money available to that person basically gives him a financial success. But he spends staka, the person, the more person chases to try to give staka, the more all all else being equal, I'm blessed with some of the ability to do that. B naka ma yisaka maar. From that postaka of reality, staka of chesed, this is the B approach. A kodesh borokhu mam tse loib naademe huganem is also very crucial. Hashem will make sure that the people who comes to contact with their people really need it last time staka, kedelikabala and scar so as to get the full reward for the giving. Obviously, the people have to need it. La fuchemite, which comes to exclude what? Well, fuchemite, darash, robin, darash, robin might exceed. It's a pasek in yermiyahu. It's a yodhraas pasek, claf, gimmo, biyumu shalom la fanecha, and they will stumble before you, but asapra, asse bahem, in a time of anger due with them. Amrit yermias, what's yermias saying in this pasek? Leif naakarash borokhu, ysesas shalom nebai na shalom, a filo bishak kai finis, yest son of a vakshin lassaestaka la fanecha, when you're dealing with the bad people. Even when they are able to get the better of their evil inclination and they want to do staka, yermiyahu is dabni haqshi loib naademe huganem ishaneme huganem, that you should trip them up with people who are really not fitting. Now, these were people who were bad people and they were actually trying to, I believe, kill yermiyahu and yermiyya sestashem, just like, don't give them the opportunities to do proper staka, karashali, kablo linskar soil that they won't get the reward, which is a basic concept that, you know, the effort is part of the issue, but the also is that the people who are receiving it, do they really need it? If they really need it, that's the full fledged mitzvah. Period. Shub and Lady Yamar, kola raga lassai staka, person who, accustomed themselves to staka havili baanem balai haqma balai ausir balai agada, will merit to have offspring children's sons who are wise, wealthy, and experts in agada, kolun, let's go over these three, balai haqma and the lion, balai haqma dixiv. The possek says yim tse haayim, that they will find life. Now, by haqma, we know it says kolmaitse haayim, haayim, and balai ausir, to receive the possek says staka, well, balai agada, why balai agada? You know, when someone gives a dry, halakic speech, it might be interesting to those who are involved in it, but the general community appreciates much more than good, the rabbi, the rabbi friends, and the paisa crohn's, and the hilly spiro's, agada witcha, and the dixiv, kovoid, and the, can't have any greater kovoid than the people who, everyone wants to hear speak, kosivaha, it says here, the kovoid, dixiv haasam, and it says elsewhere kovoid, kohamen, yinhalo, so it's referring to that type of kovoid. Tanya, we have a braise that goes for four lines, here. Haira mairaimu, yeshloi, le ba'al ha'din, la Hashihu havelaimra lach. Now, the ba'al ha'din, in this case, is either the Russia, the Itahara, the Gaiyim, they can say back to you one second, you're supposed to give money to poor people, ima lo hei famayayim, who, if, you know, God really loves poor people, ima'mafarnasan, but God support them. Emorloi, so you say back the response that is, nope, it is she needs all on an uba'an, meet the nishal Gaiyim. There's a beautiful system at work, and the financially wealthier people who support the financially more challenged people, it actually is a system which gives everyone what they need, especially the wealthy people who are saved from Gaiyim. That's the end of the braise of Azusa, la shalot, we have a little discussion here between Tornis Rupus Harasha and Rabbi Akiva. Tornis Rupus s Rabbi Akiva ima lo hei famayayim, if your God loves poor people so much, ima lo farnasan, that's what we just had in the braise, so why doesn't he support them? Emorloi Rupus says back, well, it got us to the big picture. Gaiyim needs all on an uba'an, meet the nishal Gaiyim, so we, the people who have the means to support them, happily, will be able to be saved from Gaiyim. Emorloi says back, Tornis Rupus Harasha Rupus, ho, ho, ho, ho, ho, ho, quite to the contrary. Zu shimneh saimbeh saimbeh gaiyim. No, no, no, Jews supporting poor Jews actually, um, seals their fate that the witch Jews will have to get. Hell! How's that? Well, emcha halamashal mata redaymalt, tell you what, it's similar to the malabhasa redam, to an earthly king. Sh'et ka asalaavdai, anjulan ka asalaavdai. If you have a king, he's upset with his servant. The kafshaveh sah surin, and he incarcerates and throws him in the slammer. The tzival a lafshalaalaylalay, Shaleil ashkai sin the king can imagine. Nobody should give him anything to eat or drink. Pa'lavadam a'cha'lavashkai'u. And some guy thinks he's going to be smart and goes and gives that person some food or drink. Ke'shalam alaikai. Is the love when the king hears about this? He's going to be furious. Va'cha'am kruhavadam and you the Jewish people, you are referred to in your relationship with Hashem as avadim. Shana'am alaikal pasaq says in Va'yikra. The Lord saith. Ki'leben a'israel. Avadim! They're my servants. Amalir b'ki'var b'ki'var b'ki'var says, "Back to turn this group. Is Amshal alaikal? Ma'chalam alaikal?" Well, I'll tell you what it's like. It's actually similar but different than Amalapasa v'dhamm and Ayyanda like to word Shakaz al-binoyi. He gets really upset at his son. Mmm, the kafshah base has surin and puts him in the slammer. Pa'zival alaikal alaikalushal ashkai sin says, "Nobody should give him anything to eat or drink." That's not really what the king wants. We all know that. Pa'hala qaddam, efad sa one person, goes qwaili vakhilavashkai sin gives the prince. The one who is incarcerated, eat or drink, ka sha'am alaikal. What exactly is the king's response going to be? Lord Daugran meshagirlayt will he not? Send a present to that person. Va'anan! Now, we have to view ourselves in the relationship with Asham not as avadim, which we are in certain cases, but also, but rather in this case, it's bannim. Va'anan kri'an bannim d'exiv, like the pasaq says, bannim a'tam alaikal, you Jewish people, you're bannim. Omar Laiusa's turnest group is back to it. Va'anan kri'an bannim, Va'anan kri'an bannim, true? The Jewish people refer to it as both. When is it that they're bannim, and when do they have bannim? Bismansha, tamai samai samai sin is sha'am alaikal. When you do what the Lord wants. Ata'an kri'an bannim, you're bannim, and we should have it back soon in our days. The greatest reality that indicates that we're doing what Asham wants is when we have a ba'anisham ikdush. However, bismansha, ina, tamai samai samai sin is sha'am alaikal, which was the situation in Rabbi Kiva's time. time. There was no base of ignition. It was clue and indication that we at least on some level weren't living up to what we should be as a Jewish people. Then you're called a vaudem. The archa vin attempt, oi se vin se uni shumaka. And again, now that there is no, um, it's interesting, we're being in a question of this year in Gullos, which is this is a discussion taking place in Israel. So that there's certainly a concept of the Jewish people being in Gullos in Israel. Um, I'm our lawyer, sir, because it's back. How are you? Oh, I'm there. Well, the postak let's say price. So I'm not gonna name a rutem to be biased. Now, the way we're going to be keep understanding this person, a mozzight. When is it that the name, a rutem is a rebellious poor? Um, basically, like the, uh, Roman officers, the army of the king. When is it that's heavy bias had in that? That must be referring to nowadays. Nowadays, you know, based on English, but yet the postak says the solution is halai price, le ravelach bachah. Basically, give, uh, charity, um, very generously. Period. Dara Shrabi Huda burab shalai. Kiss shame, just like Shrabi said, Shrabi Shal. I'm assuming I'm not so familiar with this, that a person's amount that they're going to have in the following year for money, for food, for wages, for salary, for profits, just like that is, um, set, ka kas rei nyser shal, adam suva lei merser shal. And so too, what they're going to lose during the next year is set. Zaha, if the person, um, merit. So let's say a person is going to have to lose a certain amount. If he merits, you know what that loss, so to speak, is going to come from halai price ravelach bachah. He'll give it to staka. He doesn't have it anymore, but yet that counts is what he had to lose, so to speak. Loy zaha, it doesn't merit. Then it'll basically be collected as taxes or fines, van imerudim, ta vibayas. Ki ha similar to the bene achte, the nephews of Reviacham and Zaka. Kazuluhubha khamma, they had a dream. Debola mixar chevamea dindri, that they were going to be required to lose in the upcoming year, 700 dinners. Okay, and they had this, um, dream on either it was a rasashana time, maz rasashana, maz yob kimper, but right around the time, the beginning of the year. Now, I guess they told that dream to Reviacham and Zaka, a sinhu shakuminai with staka throughout that year. Reviacham and Zaka basically forced and twisted their arm and they sort of agreed to give enormous amounts of staka. He basically wanted whatever the staka they gave to count as what they would have seized away from them. Pashka Bayu by the end of the year, there was still shivsar dindri, 17 dinners. So I guess, say it, to be doubt, 683 dinner, there was 17 left. Kimatsu, Malden Biamon kibori, when it came to, I guess, the next year, anerivium kipper, you'll never guess came knocking on the door. Shudur de Beikaysar, the authorities sent Nakhtinu and took, that's right, exactly, 17 dinner. Ha, amalau, Reviacham and Zaka, he said to them, "Lotid Caloon, don't be afraid if they took 17. Shivsar dindri, Gabbaihu, shaklinhu, minaihu, the 17 dinner that you hadn't yet given to charity. Now, the year was up, that's what they're taking from you. Amrile, they say back, "Really, uncle, Jochenan? How do you know that's the keshpa, Namalauhu?" And he said, "Kalma Khazoyi, lehu, well, you all told me, remember last year at this dream that you had. Amrile, they said, "Famai, lei, Amrislán, de Nisphenu." Well, thank you very much, uncle, but why didn't you tell us that that was the interpretation of the dream? That's what we had to do. We would have given the 17 also to Staka, and this response is unbelievable. Amrlehu says, "Jochenan menzakai, Amina, why didn't I tell them the interpretation of the dream to laugh towards? Kihayki did ta'avdou, and I double-underline, mitzvulishmah. He wanted them to do it for the right reasons. He wanted them to give that staka for the right reasons, not because they would save on their tax while giving that staka." Amazing. Period. Repupavi saw that the dark Repupavi was one that's going up a ladder, Shtummit Kar-e, and he slipped, and I guess it was hype in the ladder. Boila Maple, he was just about to sort of fall off in a very dangerous fashion. He had the gear sets in khalashtate, because he realized that he could have died. Amr-hashtah, Cain, if this is the case, Ichayev-mandesanilan. No one wants to say that they themselves were to die, so they said the one that hates them was really for him to himself. I mean, the death, if you fall off, a tall ladder and come splattering on the ground is similar to what we have for people in Makhala Shabis, or by just Kihayev-m, that their death penalty is ski-land, the first part of ski-land is falling off, or anything pushed off a high building. I'm going to have kihayev-bar difthi-bar-rav-midifthi-le-re-papa. Shem-a-ni-bali-a-dha-valai-parnas-sasa-ai. Maybe, with all due respect, that there was a poor person who once came to you and you didn't support him, which you may have actually seen on the Tess Amr-dalif, like 15 lines from the bottom. Disanya, so we have a brice that goes just over two lines of Shubankar-ha-imir. Khal-ha-mal-imayna-minat-staka, any person who averts their eyes from staka necessities and could help. Kihayev-mid-a-difthi-khal-imat says, though he has worshiped idols. Ksev-ha-khal, what's the connection? Because it says over here, regarding lending out money as the Shmiti-yir approach is which, if it's not paid back, it never paid back. Shum-a-laf-a-pani-a-dha-var-im-laf-a-bali-a-al. Actually, obviously, Warrens, you don't have ideas that just because Shmiti will come and release alone, that you shouldn't be lending out money to people who need it. Uksif-ha-sum, and the puzzle says, yats-wa-nash-im-bali-a-al, another bali-a-al, which is the people going out, and what were they going out to do there? Mal-a-hala wa-dask-a-vam-afkhan, ha-vai-du-dask-a-ha-vam. Tanya, you have another Brice that goes almost three lines, starts here. Amr-a-bala-sum-r-b-a-sum-b-a-sum-bali-a-sum-bali-a-sum-bali-a-sum-bali-a-sum-bali-a-al. All of the charity and kindness that Jewish people do, shalim-g-a-dul-u-prak-letin-gid-a-lin, create this enormous sense of a peaceful relationship, and um-prak-letin-gid-a-lin are really defenders, but maybe defending angels or forces for the nestled baini-sra-al. Love yamish-a-mash-a-mai-mim, between the Jewish people and their father in heaven. Shnam-ar! Like the pastor says, kayyam-ar-shm, al-taw-a-a-b-a-bas-mar-zay-a-h, don't come to the house of morning-valt-hayl-e-lis-boy, and don't go to eulogize or lament-val, ton-ud-la-ham, and don't like bemoaning and groaning about them. Ki-as-saf-di-as-shlamim-im-as-am, I have gathered in, um, from the people of my peace, um, ha-has-ed-bas-ha-rah-hamim, the uh-kindness, the compassion, the mercy, and it sounds like that's because they weren't doing, uh, what they should have been doing. If they would do, ha-has-ed-as-dul-sa-jam and rah-hamim-im-is-it-staka. Tanya, if a bracelet goes, hmm, about a line and a half, uh, rubud-la-im-ir, gud-la-t-staka, great-is-saf-a-sham, krav-is-a-sa-gu-la, it actually brings closer the, uh, final, uh, redemption, shanam-mar, kray-am-ar-sham, sham-ru, you know what-a-sham it says? Ki-mish-bat, uh, proper justice, vah-sut-staka, and dude-staka, you know why? 'Cause the more staka-du-ki, krav-a-y-shua-see, love-like-with-sit-cous-a-li-gull-a-is, it makes closer my salvation, uh, for coming and my righteousness to be redeemed. That's the end of the bracelet. Uh, hua-ya-ya-ya-ya-ya-sar-du-varim-kashim-niv-ru-ba-ilam. Uh, he used to say that there were ten, uh, difficult or hard or intense things in this world, and each one could be sort of pushed off by something else. And then here's a list. Number one, hark-kasha. Mountains are very, uh, intensely, uh, stable. And hard. Well, you know what? Barz-a-machat-klei. Get a good hammer, or chisel, or a jackhammer, and you can definitely chop it up in pieces. Barz-a-l-kasha. Iron is very hard, and aish-mit-pah-pah-y. But yet, fire can soften it. Aish-kasha, uh, fire is, uh, very, uh, intense. Yet, mayi-machabinaisei, pour some water on it, and it extinguishes it. Number four is mayim-kasha-m, water can be intense, certainly, um, tsunami. Um, avim-saibinai-san, but yet, the clouds are able to bear, um, enormous amounts of liquid. Uh, the avim-kasha-m, they're, uh, kasha-n, a ruach-mit-faz-rassum, but just a little bit of wind can dissipate them. Number six, ruach-kasha, uh, wind is intense, goof-sov-loy, but the body is able to, um, basically, a body is filled with air, and that's what keeps it going. Uh, goof-kasha, a, uh, body is, uh, kasha-pah-kasha-frei, but intense terror and fear can break anybody. Um, number eight, pah-pah-kasha, yeah, that intense fear is, uh, pretty hard. Yayan-mafigoy, but just a nice few cups of wine, and it kind of, um, dispels it. Yayan-kasha-wine is very intense. Shina-me-fa-kah-toy, it will sort of lessen its effect or its strength, and finally, mesa-kasha-mikula, saka-matsas-vina-mesa, and charity, a double-underlined, saves from mesa-shna-mar-was-saka-tatsum-em-em-obes, gonna be more clear than that. Charity saves from death, period. Darshav-de-stuy-per-de-me-ya-nai-bo-rei, come and see shila-kasha-mara-kum-de-spas-ve-dam-kul-n, me-das-spas-ve-dam-de-nature of people in this world that we live in down here, maybe during God-al-am-e-lef, to bring, like, a great prize, a significant gift to the king. "Sophic macabre noisay," "Sophic macabre noisay," maybe he'll accept it. Maybe they won't. Meme James Lemon, even if it is macabre noisay accepted, Meme no. "Sophic reppenemel," "Sophic reppenemel," because the king is actually gonna see it. Maybe, yeah, maybe no. "However, comma." (speaks in foreign language) Cain Hashem is not like that. (speaks in foreign language) A person gives a dollar to a poor person. (speaks in foreign language) And he will actually merit, yes, to receive the divine presence. (speaks in foreign language) "Sophic macabre noisay," "Sophic macabre noisay," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic reppenemel," "Sophic 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"Ezo Beno'ilam habuh" oh one big question who are what's the Beno'ilam habuh? One who is a person who has the world to come. "Amr'lahem, Cole" well it's anyone who fulfills this. "Bosuk, Shekeneged, zeken of Kavod" Kneeseken of Kavod Rashi says, "Those that are a given honor in Ezo Beno'ilam hazah" because of their wisdom and their righteousness. "Kihas" similar to the Revoyceph. "Bravoycev" "Bravoycev" "Bravoycev" "Bravoycev" "Bravoycev" "Bravoycev" "Bravoycev" "Hala" she once felt very very not well either very depressed or physically not well. "Ingid" and he became unconscious really wasn't doing well. "Amr'lahem" when he came out of that state of being someone unconscious as father said to him, "Junior, my cause is..." what did you see when you fell into that like unconscious state? "Amr'lahem, habuh? Raisi, I triple-indilam, habuh? A totally upside-down world. El Yoinim Lamata, those who in this world were very honored and had high status in culture and society were actually down on the bottom and the taktoyne and those were down below. Lamala were up above like the wealthy people who many people respect in this world if they're not acting properly. They are like way down in that world and the ones who are down like the poor people they are way up in the in that world. "Amr'lahem, you didn't see an upside-down world rather. "Oolam, ba-raisi, you saw a world clearly. It's just like this world is sort of like the phony world." Oka asks the van an echhe hazisinan. How did we appear like the balait-hira? What status do they have? "Amr'lahem, the kid who had just come out of the coma said, "Kihihihihih de kashminan." Haka just like we are honored and given importance in this world. "Kashminan haasam, so too there. "Vishamati, shayou einim." "And I heard a voice announcing the following. Ashimi shibal-a-khan, "Witamu tobi yada. A fortune is the one who comes here with his learning clearly acquired by him. "Vishamati, shayou einim." "I also heard them announcing Haru-kha-malfus, "en-kul-beri-kha-la-mai-bimihin-tas" on those who are executed by the authorities because of their their Jewishness. There's no creature that can compare to them in the next world. Mandinu, who would be example of this. Now, if you want to say this for Bikiva Chavera, for Bikiva, the other nine famous Haru-kha-malfus that were martyred by the Romans. Oh, one second. The reason why they have such high standing is because they were killed by the enemy. Bishum Haru-kha-malfus with Sulayi, Pshita, Bilav-a-kimami. Like even about them being that they'd be very high in status in the world to come. Allah, we're talking about other characters who really didn't do much other than Bikil because they were Jews. The Haru-kha-loud, the city of load, is referring to an incident where the Jewish people, basically a blood libel of old, like 2,000 years old. There were two brothers, Lulinus and Pupus, who apparently there was a girl who was taken and raped and maybe killed and they tried to blame it on the Jews. And these two brothers realized that the Jews were going to blame so they came forth and they basically admitted to something that they actually hadn't done to save the Jewish people. That would be the example. Tanya, you have a bracelet that goes down, looks like about 17, 18 lines. "Til first word in the line is v'ch'est of the Yistro'el." And here's the bracelet. Amalindriachalim insak'a. Amalindriachalim insak'a. He said to his students, tell me to b'nai, my sons. Ma''tai, ma'oshal, ma'a-khasa. How do we understand the puss of in Mishle? When it says, and I double underlined these six words, "Stalka t'raimim goi v'ch'est of the Yistro" literally translated. Charity will lift up nation and kindness to the nations is sin. Now, how do we understand that? So we're going to have a number of approaches. Na'ana rabbie al-ezzar. I boxed rabbie al-ezzar here about six lines later. First one line is khan. In the middle of that line is rabbio-shua. I boxed rabbio-shua. On the third of the widest lines near the end of that line is Raman Leel. I boxed Raman Leel. And then about three, four lines later. First word line is limo-dai. And I boxed rabbie al-ezzar. And three lines below that. I boxed Raman al-ezzar. You can have a number of opinions. So here we go. How do I understand that puss of it? So the first one that takes a shot at it is rabbie al-ezzar. Stalka t'raimim goi. It seems like all of them are basically going to agree that the first part of the puss of it means el-ezzar. That's referring to the Jewish people, that the nation there that's being referred to by being uplifted through charity is the Jews. To receive puss success, mikam, kleizzar. How do the Jewish people refer to? Goi echadbar. It's a unique nation in the world. Now the second part of the puss of it is called Stalka t'raim. It's in any basically like righteousness or charity. Kindness is done by the Gentiles. Rei tulahen is considered basically almost like a sin. Now why is that? Well the fisheinuis in ella le hiskadal. They basically want to do those things to make themselves seem to be much greater. Not like for the right reasons but for the wrong reasons. Shana Amar, we have an example of this. It says by King Darius, when he commanded his servants regarding helping out the Jews. It says dei lehavan meh hak ravine nih lei chanel el-eissrul. Like whatever they need to be able to offer to their god, like help rebuild the basin desh, will mitzlaiyam al-qayim al-kouvinoye and they'll be able to pray for the life and the benefit of the royal family. Which sounds like basically the guy trying to give an okay to the Jews to do something because they're going to make him great. Now the gomara parenthetically interjects here for about three lines and says one second. Is that not a good thing? Uda al-vid-hukhi, a person who gives Stalka so that it should be good for them. Lava Stalka gomura, who that's not considered a full-fledged stalka vatanya, we have a brice. About a line and a half and it seems to indicate otherwise the brice is not even going to sell. So let's talk a person who has let's say a hundred dollar bill. I'm going to give this to Stalka and he says clearly Bishvil shiyur jiubani, so that my son should live. Bishvil shiz kalim habahn, so that I'll merit the world to come. Hareza, what's this person referred to as? Atsadi gomura. Sounds like it's like great to give Stalka for that reason. So what's going on here? The gomura explains like kasha, kanby thrall, kanbyvir kraven, there's a basic essential difference when a Jew gives. Even if he's giving for something, if that thing doesn't happen, you know what the Jews attitude is, Hashem didn't think it was best for me, as opposed to a guy who will many times actually regret the charity that they are given, if they don't get the result, if they think should be from that giving of the charity. That's the end of the gomura interruptions, so we close the brackets. Nannan, we boxed here. Rabiyoshua, Vamran, he says. That's same original pasta. Stalka Terem goi d'Atsis roeldir siv, like the pazak sizmi kambyvir khaare. It's kama. The khasalumum khaatas, what's that referring to in his goyim and khaatas? What cult Stalka bhraas said? Any charity or kindness you must have, if they could have a motion that the Gentiles do, he tolahan, why is it considered almost like a sin? Sheain, Aizen, Ella, Keday, and here I double in the line, Shetimshach mahlhusan, so that their reign should increase. In other words, they'll be able to rule for longer. That's their main motivation. Shnamar. If the pazakhan d'Anil says, "Lahad malka, malki shafrahlach, behold of king, it should be good for the king, but it's stuck up right, and your sins can be redeemed through giving charity. Vahavasach, bemai han an'yin, hein tahve arhilah shavasai, and your iniquities by being giving to the poor, they will be the cause of the elongation of your serenity. Nenera havam leo, wee bazahm leo vahamar, how do you understand the pazak? So the first phrase is the same, sakha trei ma'am goi, illi suraal jiq sivumi complex, suraal, et cetera. When the second hour of the pazak says, hehraas sa lubei ughatas? As if he understood his follows, call sakha baqas said, that the goiim do, hrei tolahan, why, shain, ousan, illa, a double underlined le isya hare baik. They basically want to glorify themselves, through that which they did. Vahalam isya hare, and that's not a good thing to do, because gaiva, pride, glory to oneself. Naifu biga hain amensa, versh namar, like the pazak indicated, it says, zaid yahir, lei chmai, the proud and haughty, and full of themselves person, is basically a full ousan ba'evraas zaid yahir, with angry pride. Vein evra, and what is ever indicated? I think we saw this already today. Eligahan am shnamar, yawim evra, hai yahimahu, period. I'm wrong on leo. Now we had a number of opinions, when leo pipes up and says, we still need one more. Who's that? A dainanestration. Lemo doi, we need the modien. I think Madai is, not madawi, is a modien. The modern city, if I'm not mistaken, of modien, and there's a strong new cure, I'd say, for is the same place, or right around the same place, where Rabbi Elizor was from. So, call on Rabbi Elizor modoy, we box his name, lemur, he says, how do you understand that puzzle? Staka, tromgoi, those three words, I put in quotation marks, that's Yistro, you can see about the puzzle, it says, me, company, throughout God, arts, and then with our original main puzzle, that we're going to keep darshaning, from Mishla Yodalid, the hressalulum kratas, that's kulstaka kratas said, that the Akum's do, hei tulahan, why is it considered a sin for them? Sein ei sinella, le hare foy sanu? I would double it on the hare foy sanu. They basically want to be able to point fingers to Jews and say, oh, why didn't you do this? We're going to, I think the harvest they needed to curse or humiliate, shanammar, like the passek says, vayyal vayyal sashyam kashyar dibir, and it came, and the lord did, like he had said, this is by Nevuz Radhan, who's speaking to Yermeo the prophet, when he took a good chunk of the Jewish people into exile, kihat tasam la shanvelay shamatam kalay, you Jewish people sinned to the lord, didn't listen to him, vayyal achaam ha'davar ha'dazan, that's why this happened. Nederabdul kunibana khanawai box, he says that it's actually a very interesting way of darshan in this passek, vayyammar, four words and quotation marks, staka te raimim goi vecha said, end quote, and I handle it in staka, and I handle it in the khesten, in the word staka comes to qualify the Jewish people what they are uplifted through, as well as at the end of passek and rhesten also, and that all equals the Israel, those four words are referring to Jewish people, kammar, and then you're left with the last two words, encortations, ule ummim goi vecha tas, and the nations, they won't just be filled with sin. kammar, amel riyokanamin zaka, la tamedev, which ribiyokanamin zaka, riyokan zaka who originally asked his students what that passek meant, he says, nirren, divre, ribiyokanamin kana, this last shot that we just had, seems to be, says riyokanamin zaka, more correct, and midivaraim, midivre, come from what he himself suggested, or what anyone else suggested, vishahoonois in staka, passely Israel, the way he's darshan in it, the staka term, and the staka term are both qualifications of the Jewish people, kammar, lulim, khatas, and leaving the nations only sin. That's the end of that very long and beautiful passe, one more line in the kammar, then we'll call it a sheir makhal de hoona ami amar, well if he says that, which I and all of you said, we didn't really see an opinion of his up in the brice, so my he was his opinion, desaanya, this brice that goes for a line in a word, I box it off, amel riyokanamin zaka, kashamed, just like shahatas, mikah passely Israel, when there's a main dish and a korban khatas is brought, it atones for jews, khakt staka, so too, does charity mikah perez, al uma sa ilim, so if you go back to the passely, the passely says staka teroy maim goi, charity will lift up the nation and the he said, lulim, khatas, This is like the horrible contest for the Jewish people, adcom.