Gemara Markings Daf Yomi
Bava Metzia 115
If you dollar it, I'm a base four lines from the bottom. I'm a Rabiai Henan, a circular Rabiai Henan. Michigan are your mates. So let's say you have Alan. He lends money to bobs, bobs, and money. So he takes a mosh green from Bob. And then Bob passes away. After he had already given the mosh green back to him, he can actually, Al, that is, he could seize it away. He could grab it away, malle, malle, bun of, from Bob's children, the deceased Bob's children. Now, normally, moveables, you can't seize away, even if there's money owed to you from the east side meme. But here, it could. Maysfei, if it's a main source, goes till the end of the second line on kuf test faffamodaluf. And it's going to seem to indicate otherwise. [NON-ENGLISH SPEECH] Well, since you take and take guns or certain circumstances, the mosh green from someone, why do you give it back? So the gomara jumps in with an interruption till the third word on the first line of the next salamud. The gomara says, what do you mean lama mosh zirin? Why do you give the mosh green back? [NON-ENGLISH SPEECH] The Torah says you're supposed to give it back to him. [NON-ENGLISH SPEECH] Given that the ovid has to be returned to the lova, whenever he needs it, lama mosh zirin is. So why would you go back and take it again, like you have to keep giving it back to him? That's the end of the gomara interruption. To that question, the gomara says, [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] Purpose is number one. [NON-ENGLISH SPEECH] If you have just a loan that is given to someone, which means your comes and goes, and the loan is freed. Well, actually, if the loan is connected to a mosh green, it is not freed. That's one benefit. And the second one is, you don't want it to become a telenet's abana. Remember, if a person owes a Bob money, that person dies. So any items or assets that are moveables in the estate are not going to be lean to that. The way to prevent that is to keep taking this mosh green, as you have in the today's source. Now, why is the question of a bihokan? Because time of the hairdo mosh kene, apparently, the whole reason was because you took the item back. And those would be like physically have the item. The malva physically has the item in his possession. And then the lova dies. Ha, lo hairdo mosh kene, but if he didn't actually take it back, lova wouldn't be the case. Now, a bihokan insisted that you could actually even just grab it from the assignment if you're a malva and the lova passed away. Sama ravada vahramasana. Ravada vahramasana points out, we essentially had to doctor up the today's source we read on the top. We have a section in the brackets. And since we have to doctor it up, we can doctor it up a little bit more. The lova, if you were to come and tarts this law, did we not have to literally like answer the bricer? Describe the brice in a little bit of interest. So I can say like this, I put right angles here. It goes for two and a half lines. This is the way it should read. Pachima akhar shamakhzirin, and the fact that it has to be given back to the lova whenever he wants it, which is a bit of a hassle for the malva. Lama mosh kene mikar. Why would he take the mosh kene in the first place? Mmm. Cholo tahishvee is misha mata toi. Ushali ase mata alta nato bhanav. So ase mita won't be able to free it, and it won't become metallic assets to the sons of the lova who, if lova passes away, will not have to give mata alta nato to be paid. Period. Tanner Bonner, the more wings of bricer, goes for about 10-11 lines till the misha. Pussock in verms says, lois sauvoy al bais sauhi. La vuite da vuite. So if the malva that money's a lova, it says he should not go to his house to get a ova. Okay. Well, le bais sauhi. I put a number one over the bais sauhi. We'll have a number two and about seven lines. This is the drasha, to his house, to the lova's house, Mr. Malva y atan iknas cannot go in, to get a ova. Ava la tann iknas, the bais sauhi la rif. There was a co-signer, a guarantor. Mr. Malva would, yes, be able to go into the co-signer, guarantor's house and get something for a ova. Okay, now I'm here, similarly it says in misha. The cock, big guy, key R.A. Yves are. Take his garment for he is a guarantor, or a co-signer, for somebody else. Volimer, another, is actually quite a long quote from the Pasuk, about three and a half lines. Also in misha. Beni, mais sau, an im, arab, to l'Oriaka. If you're acting as a guarantor for your friend, ta kata lezarka paka, you struck hands, like you shook hands on a deal, or nai kushta beimre phi hai, no kannata beimre phi hai. You got snared by the words of your mouth, or caught by the words of your mouth. And as you said something, you insult someone. So what's the solution? Asaeza, you say, fai beni. Do this, therefore, my son, vihinazel, and you'll be saved. In other words, you'll be able to get chuva. Ki basa be kafrecha, when you come into the oversight of your colleague or friend, lech, hyssra pace, kama, uravrecha. So two solutions, lech hyssra pace is one solution, and rahavrecha. So the Bryce was on to explain, call an im, mamwain, yesh, lo bia decha. If he has, if you have his money, and you had in other words, you're holding something of his, hatarly pieces. I double-lundered lines, and the word hatar, the self, and the rash, and then the word lo, and I double-underline the word pieces, the pay and the self. Let's hit rah, pace. That's the word that we had from the possek, which is essentially like, open up those hands, or open your palms of your hands for your mamwain. If not, like, if you didn't, if you're not dealing with a loan, then, and you had insulted the guy, the carbale of Raim, have like a whole bunch of your friends come and try to make everything okay. It's not shady, which rahavrecha says, it's not shady means you're like a davarachar, alternatively. And this would be the second understanding of why the original posse that we started with, and Varam says, his house, Lebesse. Oh, yeah, double-lundered on the above. Y atan'er, nas. Right, you can't go into the house of his, you can't go into his house to get something if it's a lender, a borrower relationship. However, aval atayes niknas, Liskar Khosse, if some, the boss owes you wages for a schlepping something, Liskar Khamar, for using your donkey, Liskar Pundak, for using your hotel, your motel, Liskar, do you noise for, I don't know, you painted his house, in other words, if somebody owes you money for a service, you're allowed to go in. Yakhalafilozak from Amilva, let's say, we painted the guy's house, but you officially turned that into a loan where he would owe you, let's say, $1,000, then already you can't go in, 'cause it's viewed more as like a money that's owed, not for a job, but kind of for a loan to Malaymar, masei smuuma, any type of masei or any type of loan. So if it's payment for services rendered, you can yes go and get the wages from him, but if it's for a loan, you cannot. It says the Mishnah. We know that the Torah says that widows have to be very sensitive to most of them, or actually, we're sensitive to all of them, it's a special responsibility to have a emotional sensitivity towards people who lost their husband, women. So Almana, Bain Chihanya, whether she is poor, Bain she has shear, whether she is rich, ain't much can I say, you cannot take a collateral from her, Shannamar, Leus Sakhbolbeget Almana, they'll shall not take the garments of a widow. Okay, Tannamarabanan, then where brings a Brissa, goes for two and a half lines. Same as Malhokus, between Rebu Houdin, Rebu Shimin. Now the Torah says you can't take a Houda from a widow. Almana, Bain Chihanya, whether she is poor, Bain, she has shear, ain't a Masha, so you don't take a Houda Masha from her. Do you have Rebu Houda, who do we box, Rebu Houda? Whereas Rebu Shimin, who we box nightmare, he says, well, it depends, I sure if she's rich from Masha and I saw you take a Masha going around here, if she's poor, ain't Masha and I saw, Shatahai Vlaxi, or Law, the problem is, if she's poor, you're gonna have to keep giving it back, you go in the morning, come back at night, go in the morning, and back, and then now that looks a little bit suspicious to the neighbors, there's the widow, and this guy keeps coming back and forth, the Atamis, she has shame on Masha and I said, that would cause terrible rumors to start in her neighborhood. Okay, that's the end of the snake source. Now, the common aspect of the members, Rebu Houda, like Darish time of the crowd, Rebu Shimin is yes, Darish time of the crowd, that's what it certainly sounds like, that Rebu Houda would not Darish and time of the crowd, Rebu Shimin would, which might be our Moskona, but that's what it sounds like here, the thing is, though, Vaha, Imprashamin al-Luhu, de San, or de Sanja, we have another snake source, where it seems like they're saying the opposite. The snake source goes from here for two and a half lines, till the end of the line that ends with Avi Gail, is boxed off, and here's his. Loyar Bolinarsha, Mr. King, do not increase for him when not too many wives, Rebu Houda, Immer, Marbehu, oh no, he could have lots of wives, say maybe more than 18, and Bovat, she'll you may seriously sleep by, as long as they do not lead his heart astray, which, what the pussock says, Rebu Shimin, who we boxed, Immer, oh no, even one wife who would lead the heart astray would be a problem. Fido, akhasvi, mysteriously, bye. Hareza, like you said, he shouldn't marry her, even Cain, if that's the situation, Matzama Leimar, then why do puffs have to say, Loyar Bolinarsha, do not have too many wives, you know what, it's coming in to tell you, Afilukavi Gail, even if she's a very righteous woman, like Abigail, that's the end of this snake source. Okay, well, we thought when we read the original Brissa, the first realign to the Gomara, that Rebu Shimin's one of Darshan's time in the crown of Bouda not, here it seems the opposite, so really, like we originally thought is correct, Loyolum, Rebu Yudai, Mlyn Rebu Yudai, is not gonna darsh time in the crown. Darshan time in the crown means you look at a pasuk, and you think to yourself, hmm, why would this be what Hashem wants, and you come up with a reason for it that kind of makes sense. So Rebu Yudai does not darshan time in the crown, so then what's going on over here, Vashani Hocha, Deme Faresh Krah, 'cause over here it's different, it's not like you don't have to darsh time in the crown, it's black and white, the pasuk itself says it, quote, the Loyar Bolinarsha, the Loyosaur, end quote, that do not increase wife number, number of wives, and won't leave you astray, which is pretty obvious, my time in the Loyar Bolinarsha, that's where it seems to be indicating what's the reason why the king can't have too many wives. Mishum D'Loyosaur, so that they won't lead him astray. Rebu Yudai, Rabbi Shim, and Nitti, Balma Darshina time in the crown, we remember Rabbi Shim and threw out the shaz, he's the one, he's the one who seems to darshan time in the crown, looks like Rahmana then could not the pasuk just have written. Loyar Beh, end quote, not too many, not too many wives for Loyar Bolinarsha, and you wouldn't need Loyar soar to tell me 'cause they might lead your heart astray, connect your comma, Vahana Yaddana connector, and I would know, my time Loyar Beh, why is it? Well, as everyone knows, you know, often men will end up following influences that their wife bring into the house, Mishum D'Loyosaur, in which case comma, Loyar soar, but then in quotation marks those two words, chas rachmana lama'li, then why is it there? Oh, a phido achas, ume cira esli boy, hareza loyosan, because even if it's only one wife but she's going to lead him astray, that would be forbidden for him to marry. Mishas and Rehiyem, used to have big millstones, you'd have the bottom part of the millstone, it's the Rehiyem, you have the top part which you sort of roll around top of the grain and it switches all the grains, it breaks the grain from the husk and the shaft, so sometimes that's referred to as the rachhev, and the Rehiyem, sometimes means just lower part or sometimes means both of them, so achavos ar ehiyem, if you go to somebody, now this is not the big one, that was like the typical outdoor one, this is more the smaller home version, so achavos ar ehiyem, somebody takes achavos, somebody's Rehiyem, over, he violates the Torah principle of you not supposed to take things that the person needs, over, he violates the Torah prohibition of Rehiyem, he's actually two different human because there's the lower part in the upper part, Shenanmar, Pasco says, "Lei achavos, Rehiyem," that's one part, but Rehiyem, and that's the upper part. The lei Rehiyem, Rehiyem, and Rehiyem, not only that, Ella, cold, over, he said, "Beiachonavish," anything that's used to prepare food at any stage, Shenanmar, Kinevish, who, Rehiyem, for he is being Rehiyem, his very life, which life's come and are sustained by, sort of, food and those types of things. Amoraphonai, circular funa, two lines later, almost directly beneath his raviruda, a circular raviruda, the issue's going to be, let's see here, Amoraphonai, calle Rehiyem, like it, Stehiyem. If a person takes the Rehiyem, it's the bottom part of a personal millstone set up in someone's house, he gets two sets of malchus, number one, Mishum Rehiyem, he took the millstone of Mishum, and, 'cause of another issue of Kinevish, who, Heival, and that would be the second violation. Let's say, Kama, it took the Rehiyem and the Rehiyem, not only the bottom part, but also the upper part of the mill, the grinding stone, like a Shola, I said, not only that, but apparently there would be three sets of malchus. Mishum, number one Rehiyem, number two, Rehiyem, number two, Rehiyem, those two we had before, and Mishum, number three, the third law, would be Kinevishu Heival, which seems like for his life he's taken, the most important thing that he really needs, he's being taken. The Rehiyem, who do we start with them, are, he says, again, we'll have A and B, A, Kama Rehiyem, like aahchus, one set of malchus, Kama Rehiyem, and the upper part of the millstone, like aahchus, one set of malchus, a Rehiyem, and aahchus, like a Shtaiyem, hmm, Shtaiyem, but like only Shtaiyem, right on the line, like a Shtaiyem, Kinevishu Heival, what would that phrase be coming to teach us? Le Chardvarn, who does this, coming in to teach us other things that a person might take that poor person uses for food preparation. Then we're now suggesting that maybe the Mahlokas, that we had on the bottom of the previous level, between Ravhoon and Ravhoon, who do parallels the Mahlokasabai and Ravhalaima, Abai Viravas, about a 10, 11 line question, put a long question mark in the margin, should we say, by in Ravhoon? We'll see shortly. Be plucked, parallel Mahlokasabitin Ravhoona and Ravhoona, which is on the bottom of aahchus, de amar Vai, circle of his name. He says like, no, this is the context of the Karban Pesach. It says you can't have it raw, or you can't have it boiled, only fully roasted. So, Ravhassas, aahchum, if you eat a Karban Pesach, partially roasted Locustaium, two cents a Mahlkas, number one, Mishum Na. It's basically not fully cooked. Umishum, and also because of Ki Im Sli Aish. Umishia, like, only fully roasted. How about this? B, Mevushal Locustaium, if somebody eats Karban Pesach. Boiled, he would get two cents a Mahlkas, Mishum, number one, Mevushal, 'cause it's boiled and you can't have Karban Pesach boiled in Mishum. Second, Ki Im Sli Aish, only roasted. And, see, let's say you ate, I guess, probably a sheer na, and a sheer of Mevushal. Sheer, partially roasted and sheer boiled Locustaium. Shaul Aish, there you go, three cents a Mahlkas. What are the three cents a Mahlkas for? Mishum, number one, Na, Mishum, number two, Mevushal, and Mishum, this is the third phrase, which is mentioned over there. Locustaium, K'im Sli Aish. Can't eat it, except if it's fully roasted. That's Rava. Bhai Hui Circle, Dhammar. Ain't Boiled, Shabakal Locust. Oh, no, you cannot give another set of Mahlkas for a more general laugh. Okay, so let's try to now match up a Bhai in Rava to Ravya Huda and Ravuna. So Leimah, Bhai, we're not gonna buy a Dhamma Kravya Huda in Rava, we're gonna learn Rava, Dhamma Kravya Rava Huna. Question mark, and that would be the end of our long, 10-11 line question, and the one has an answer, which is basically just as long as it goes down until the fifth line at the top of Kufteszainamudalif. So says Rava, Dhamma Kravya, and not the bottom line, but the one line above that, there's an Abhayi in the middle line, and Dhamma Kravya will have each later generation of Mahra explain why they could be going even according to the earlier generation of Mahra's way of explaining it. So says Rava, Dhamma, Dhamma, if you look at Ravya Huda, I read above Ravya Huda, one dash, one dash two, meaning one set of Mahlkas, another set of Mahlkas, then two, Rava says, I could say even like that. And here's the explanation. (speaking in foreign language) Ravya Huda only said his den over there by the Rehiyem Ella, 'cause the past success (speaking in foreign language) like his variability to survive is being taken away, low mashma, that does not imply the Rehiyem and the Rava, Hilkach, what are you going to do with the Rehiyem Rava, the charge verm who does is come in to teach us other things, Aval Hocha, if not for the fact that there were a numerous lavin of boiled, semi-roasted Aval Hocha by Pesach, (speaking in foreign language) what would it be coming to teach us? Well, shmami nah, it must be the love. (speaking in foreign language) And the Baye Amalak he would say, (speaking in foreign language) So Baye doesn't want to be limited to only Rufuna, you can also be going like Rav, Hoon, excuse me, says the Baye Amalak, (speaking in foreign language) and I put it by Rufuna, two dash, two dash three. (speaking in foreign language) Rufuna only said his den over there when it came to (speaking in foreign language) when it comes to taking the upper stone, the bottom stone, the Yessera who was basically extra there for a love, 'cause of, well as we'll see in a few lines, (speaking in foreign language) would be other things, (speaking in foreign language) who, (speaking in foreign language) also on the (speaking in foreign language) Aval Hocha over here, (speaking in foreign language) four words in quotation marks. (speaking in foreign language) It's not extra. (speaking in foreign language) It's needed for that which is brought out in the following, Bryce which is very important that if you have one of these semi-roasted or boiled (speaking in foreign language) when would one violate the Torah prohibition? (speaking in foreign language) And then basically the night of the 15th, (speaking in foreign language) we have the positive commandment to go and eat roasted (speaking in foreign language) Yessera, you also have the (speaking in foreign language) that you're not allowed to eat it semi-roasted. (speaking in foreign language) (speaking in foreign language) But at a time where it's not like a Kyiv to go ahead and eat it, like on the 14th during the day, (speaking in foreign language) there would be no Torah prohibition of eating on the 14th (speaking in foreign language) (speaking in foreign language) We have a Bryce that supports (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) You have the barbers. We're already used to have basically like scissors except the, it was detachable, the two sides of each other. So it could be used separately or used together. Let's say a person took us a (speaking in foreign language) a scissors of the barber, (speaking in foreign language) and a couple, two of (speaking in foreign language) there would be a Kyiv to two prohibitions. (speaking in foreign language) This one's only in a Kyiv a la. (speaking in foreign language) You have another Bryce, and in return we'll pick up with this other Bryce next year.