we're up to that we're up to that starting the mission three lines from the bottom we're talking about over here the case of person wants to be one of his children which means he's and the father retains the
So the lochi is, the father is allowed to cut off any payers, and give it to him wherever he wants.What's the chiddush?The bach says the chiddush is, I would think maybe the father only retained payers for himself.
Kamash will not know, he has all the payers in this field, he can give it to him wherever he wants, labdafka for himself.
But when he dies, whatever was left to the character, even if it's fully grown, it goes to the son, to the one who was nice in the matonim. Any payers that the father cut off, even though it's sitting on the field, doesn't belong to the matanah.
It belongs to all the children equally.Because this is not part of the matanah that he gave.He only gave the gof.The payers were his.So these payers that are tlushen are the father's payers.And it goes equally to all the banu.
it says that the pairs that are those pairs belong to the to the in such a case where a father sells his carket to the Ben and the Ben went and he sold the carket to someone else.
But if the karka had payers mechubarim, b'shas mises ha'av, zok de breise, that you're shaming those payers mechubarim l'lekeyach, and the lekeyach has to reimburse the yorshim, the value of the payers that are on the karka.
The karka he gets because that's what the ben owned, the ben sold it to him.But the payers that were on the karka, that doesn't belong to the lekeyach.
A male Lekeiach has to reimburse the Yarshim, so we're shown how much the value of the payers are, and the Lekeiach has to pay them.So we see that even the payers that are Mechubarim don't go to the son.
If it doesn't go to the Lekeiach, then Huadin shouldn't go to the son either, because the son sold whatever he had to the Lekeiach.
And here in the Mishnah we're Medaic that only the payers Telushim don't go to the son, but the payers Mechubarim do go to the son.So if it goes to the son, then it should go to the Lekeiach too.
The Shabam explains that the price is talking about in a case when the father gave the son and the son went and sold it.Our mission is talking about a case when the son never sold it.Son kept it.
So in Mele, if the son kept it, we say the father meant to sell him not only the gofa karka, but also any peres that are mochoba to the karka b'shas misasei.Why?
Because Dayet ha-Shul Adom, Kreyva, Eitz Lubanoi, a person has a chivu Lubanoi and he wants to give him more.
But to give it to someone else, if the son is going to go sell the karka b'chaya av to someone else, and Mele b'shas misasei av, these peres mochoboam are going to go to the keikh, that he's not masking to do.
That's why I say, if you don't have the courage to go out in the middle of the night, you don't have the courage to go out.That's what I think.If you don't have the courage to go out in the middle of the night, you don't have the courage to go out.
that if the father wouldn't give him a ton of Lebanon, in a case where a father gives him a ton to someone else, there also we don't say that he's giving him the payers that are Mukhbarim, that are Mukhbar Bishas Misa.
It's a Besondere Svara only by Ben that the father is willing to sell also the payers that are Mukhbarim when he dies.However, you have to understand, if Bishas
the Kenyan, when he's makna l'bnoi, mayem alach ha-mise, so Avivarit is going to stay by the sun, he's mask him to sell them those payers that are going to be there b'shaas mise too.So how does it change now that the Ben sold it?
So the ritvah adds a few words.The ritvah says, I'll read the Lashon HaRitvah, Ritva says, So in other words, the father is being Masna, his Mechir, the son.I'm selling it to you with the payers of Levi that stays by you.
If you end up selling it to someone else, then I'm only selling you the Karka without the payers. The Shabam brings another pshat, he says, Not the pshat that the father is not making it to the son, or how far he's going to sell it.
Father is making the gov and the payers to the son.But when the son sells it to the other, the son only sold him the gov without the payers that are going to be making it to the son.
Here we're talking about a case where he didn't write any matanas to his children.A person dies without a tzavah and he leaves over So the halacha is Sparnasim refers to malbushim and nezayinim refers to mezayinim.The matzias is that g'daylim
Their clothing expenses are more than the clothing expenses of Ktanim.Whereas Mizanis, the Ktanim's expenses are more than the G'daylim.They eat more times during the day, their tipple costs more.
So, we're talking about the father dies, he leaves over Bonim, G'daylim and Ktanim.
So we don't say that the Gedolim have a right to take from the Yerusha before the Chalukah, to take what they need, it's called mitfussa sabayis, before they actually split the Yerusha, it's called mitfussa sabayis.
The Bonham Gedolim can't go now on the Cheshman of the Ketamim, and take clothing, it's going to come out that the Banim are taking more than the Ktanim.Because when it comes to clothing, the Banim are taking more.
And so too, the Ktanim don't have a right to take Mezayim together with the G'dayim, and it's going to end up that the Ktanim are taking more, because their Mezayim is more.
You split up the Yerusha right away, and each person will buy clothing and Mezayim from their Chalukah of the Yerusha that they were Chalukah.But they don't take it from the Jews.
If after the father's petire, the Gedolim got married and they used the money from the Tfus and Sabayis from the Yerusha for their Tzarche Chuppah, this is not money the father gave them, this is money they took from the Yerusha before the Chalukah, so Hebazoi, the Ktanim, are entitled to the same.
Yisua Ktanim, the Ktanim are entitled to get married and take from the Yerusha money before the Chalukah as well, as much as the Gedolim took.However,
Here we're talking about in the case when the G'daylim got married and the father gave whatever he gave the Tzarcha Chuppah for the G'daylim.Now the G'daylim want to tie it after.
We're also going to take from the Yerusha the same amount the father gave you for your Tzarcha Chuppah, we'll take for our Tzarcha Chuppah besides the Chalukah.The luck is we don't listen to them.
But whatever the father gave them, that was a matonim, they got it, it's a win.But now, after the Misei Sa'av, they're not entitled to take kefi what he gave them prior to his Misei.Mishnah says the exact same thing now with the negayiv bonus.
So there are two.Immediately you split the Yerusha between the G'daylis and the G'daylis, and each one will buy Mizzaylis and clothing from their chalukah.
After the father's Misa, the Gdeudes got married and they used money from the Tfusseh Sabayis for the Tzarchukhope.So the Ktanes are entitled to the same.
Yesu Ktanes, they can also get married before the Chalukah and use the same amount of money the Gdeudes used.
But if the Kaderites got married with Chaiah, and the father gave them a certain amount of money for their chuppah, and if Amrukhtan is, we're also going to get married and use the same amount of money from the Yerushalayim like the father gave you, whatever the father gave them with Chaiah, they'd receive that.
Fiatos, the Mishnah here, the Mishnah is being Mechalik between Banis and Banim.In one instance, we do find a chimer benegei Yerushalayim a Banis over Yerushalayim a Banim if a father leaves over Bonim and Bonas.
So in that case the Yarshim are the Bonim.
However, the Din is that in the Tanayik Subur, the father promises the mother that any Nekeviz that he has, he's going to make sure that they get fed from his Nechasim until they become Boigris or Akkapanim until they get married.
So maybe when he leaves over large Yerusha and the Banim are the Yarshim, the Banis are entitled to take their Mizzaines from the Yerusha that the Banim got.
The Banim have to give it to them until they become G'daylis or until they get married, the Banim have to feed them from the Nechasim.
But Ve'ein Mizzaines ala Banis, in a case where the father only left over daughters and the daughters are the Yarshim and there's G'daylis or Ktanis, we don't say that the Ktanis have a right to take Mizzaines from the G'daylis.
No, they're all חיילת לירושה בשבל.So in this נקודה, bannis have a stronger right to Yerusha than bannum.Because the bannum is Yerusha, they have to give away from that to support the bannis.
The bannis is Yerusha, they don't have to give away to support the other bannis. The oldest brother, the one that's handling the estate, trying to make sure they sell it for the best possible price, when he dresses,
because like this, people will pay attention to him and he'll be able to deal better on their behalf.
So if he went ahead and he took clothing from the Tfusseh Sabayis before the Chalukeh, they can't say afterwards, okay, so we're also going to take clothing connected with what you took.
No, because since he did it for their benefit, it's not that he took it for himself, he did it for them. He has no right to go and do this.But if he did it, we say he did it for them, so therefore they can take as well.
The G'dailim don't have a right to take clothing on the Cheshbon of the Ktanim, but rather they have to make a Chalukah Beshovah right away.And it's not Mechalik between the G-d and the A-chim.
All A-chim are not Mespareness on the Ktanim, even the G-d and the A-chim.Here we said that if he was Mespareness, it's fine. The Mishnah is talking about where the God is not doing anything on their behalf.
So maybe they have no gain from him getting dressed up in fancy clothing.He's not doing anything for them.If he's stuck in a bottle, so what's to have him in it? He should be allowed to do that.
Still, even though he's not doing anything on their benefit, I would think that if he has no clothing, and he goes and he buys clothing from the two sets of buys, rather than walking around without clothing, they're happy to let him take, he shouldn't walk around.
That he has no right to take, and they have to make a halukah. So we explained the Mishnah already because the Shabam explained it based on the Gemara we're going to learn now.But if you read the Mishnah Kipshutai, it doesn't have a Pshat.
But then it says, if the Tanim say we want to be nice and generous to the elders, they can't.So it's a stereo ratio that's safer.The father didn't give them any money for their house.They took it themselves from the Yerushalayim.
In that case, the Tanim can do the same. The father gave them already when he was alive.And now after the... We also want to get the same amount from the Yerusha like you got from our father.In that case... The father gave is already theirs.
That was a matona that he gave Mechayim.They have no right to take the same amount now to equal the matona that he gave them Mechayim. what happens one of the bonus borrows money she's alive She uses up the money.
Now she gets married and when she gets married, she takes all the Nechasim that she has.She took all the Nechasim from the Yerusha and she brings it in and it's Nechasimolog.He gets the Keren and she gets to eat the Peiris.
So the question is, how do we view the husband in his chutz that he has from the wife?Do we view him that the chazal made him into a lekeyach?That his chutz is like a lekeyach? If Lekeich have it, so Milvalpei ain't a Goyver from the Lekuches.
This lady, before she got married, she was a Leuve, she borrowed a Milvalpei.Milvalpei is not my Tzimyad of the Lekuches, because a Milvalpei, different than a Milvalbestah, doesn't have a koel.
If it doesn't have a koel, the Lekeich didn't know to be forewarned, and therefore ain't a Goyver from the Lekuches.So if the whole Schos HaBal is like a Lekeich, so then the Mbalchei won't be able to be Goyver from the Baal.
We gave the Baal a din like a Yiddish.So the Baal Chai will be able to be Goyver, the payers from the Baal.The Mishnah we just learned.My love, what does that mean?
got married to a Baal, and they took money from the Tfusseh Sabayis, from the Yerusha, they took money for the Tzorchei HaChasaneh, which is money that they weren't allowed to take, because they're taking Yeser al-Khalqom from the Yerusha.
They should have split the Yerusha, and then from the money that they split, from their Chedek, take for their Hoytzei HaChasaneh.They took it from the Tfusseh Sabayis before the Chalukah.So they owe money now to the Ktanas.
So, of them is of the Mishnah, when the Mishnah says, the Gemara is understanding, the Ktanim, Yisu means they take, they take payment for what the Gedolites took away from their Helikon, the Yerushalayim, they take it from the Baal.
So we see, what right do they have, their Din is a Milva Alpeh. The Gedolahs owe their money.There's no shtar over here.It's like a mobile pay.And they're goyve from the Baal.So it must be the Baal has the New Year's and they can be goyve.
Mishnah says like this, Nasu Gedolahs the Baal, the Gedolahs got married to a Baal and they gave him all their Nechasim. Yesu ktanes lebal.Not the ktanes take the nechosim from the baal, mey baal.No, yesu ktanes lebal.
The ktanes should also get married and take from the tfusses habayis their chelik for whatever, kneged, what the g'daylis took for their tzarche chasim, and they should take for their tzarche chasim.
Lo oylem, the ktanes can't take away from the baal, because the baal has the nevulei keyich.
But the Ktanetz Yissu means that they should get married and take their chelik from the Tvuseh Sabayis, just like the G'doyleh took from the Tvuseh Sabayis for the Tzarcha Chupasah, so too they should take to even it out.
So you see the Ktanes have a right to be given what the Gedolahs took.That the Ktanes get reimbursed from the Chalik that the Gedolahs brought into the marriage to their Baal.
So we have a ra'ayah from here, that the din of Baal has a din of a yoyer, not a din of a lekeach.Because if he has a din of a lekeach, how would he be able to take from the Baal?The lochi is, move up here, in a gov'minah l'kuchitz.
So the Baal does have a din of a lekeach. What right do they have to be Goyve from the Baal?The Moshani Parnaseh, the Isla Koyle.Milva B'shtar could be Goyve from the Kuch, it's just that Milva Alpeh can't.Why could Milva B'shtar be Goyve?
Because Milva B'shtar has a Koyle, Milva Alpeh doesn't.Here, the Ktanis are being Goyve for Parnaseh, for the Tzarcheh of their Chuppah.That's something, the Isla Koyle.
Everybody knows when the husband got married to the girl, he knows the sisters are going to get married and they're going to need a choice for the house.And so that's not a mover.I'll bet that's going to move the stars since it has occurred.
And it could be that they have only a popular of it. Why don't you bring a raya from Ravn?Ravn sent a letter to Babel as follows.Misha Meis, someone dies.He doesn't have an Ivonim, he has a Bas.The Bas is his Jewish, but he also has an Almanah.
Just like when he has a Ben, the Almanah has a right to be Nizan from the Yerusha.So too, when he has a Bas, the Almanah is Nizan from the Nachasim.Nis is a Bas. The Bas gets married and now the husband has the parents.
If the Ba'ath dies, and now the husband Yashens, such a Maiseh came to me, and I asked the Chachamim, even after the Miseh, the Amoneh is white and risen from the Nechaseh.Now the halacha is that you can't be Goyver from the Kuches.
You can be Goyver from Yorshim, but not from L'kuches.And here we're saying that Dalmana could be Goyver for Hermuzones, even after the daughter gets married. I have another ayah.
The loch is, if you buy a soda, it's a yachuza, so beyovel, it goes back to the bail.You have cases of certain items which don't go back beyovel.The chelag bechoir that a bechoir gets, it says,
So Mele, it's a maton, it's not a mechire, and therefore it doesn't go back b'yoyvel.V'yoyrish is ishtoi, so too a baal that's yoyrish is ishtoi, gong na yirush is a baal dey reise, so it doesn't go back b'yoyvel.
So you see that a baal b'nichsi ishtoi is considered a yoyrish, not a likeach.If it would be considered a likeach, so the chayiot should go back b'yoyvel. So maybe even without the raven we see that Baal ben Ichse Yishtoi has a din of a Yirish.
And now that Raven did send that memory, so now we know that it's a Yirish, I have a rise someplace else that is a Lekeach.
The woman got married, so the husband gets the payers and she stays with the carer, and she went and she sold the Nechasim, when the baal was alive.And now she dies.Now, L'cheire, the Isha was the bailim, Kozman, she was alive, so if she sold it,
So, since she's the Baal HaGov, L'choir HaTalikeich owns it.So, what's pshat na that the Ishe d'oy, the Baal, is Maitzim Yad HaLikeich?
If you hold the Baal B'nich Tze Ishtoy is a Yairish, so maybe any time a Moirish sells a karka b'chaya, the Yairish doesn't yarshin it.The Yairish can only yarshin what the Moirish own b'shas Misa.
Here, if the Ishe is considered a Moirish to the Baal, and the Baal is a Yairish, if the Isher sold it b'chaya, and she was allowed to sell the Gov, she was a Baalim on the Gov, So now when she dies, there's nothing left for the Baal.
So how could it be?It must be that Baal gave him a din as a Likayikh.So mainly, he's a Likayikh Rishon.As soon as he got married, he's considered a Likayikh.So he purchased it before the kaine to whom she sold it.
So it's Kadme Likichasai to the Likayikh as a Likayikh, and therefore he gets it.However, it's a little bit difficult to understand. So let's say that he's a Yorosh as soon as he got married.
So may not mean that whether he's a Lakeach or he's a Yorosh.When he got married, he already had it in Yorosh.So he was Yorosh before the Mechira of the Ishe.
I am finally showing them that if it's a Yerusha, Yerusha is not Shaykh all the time, the Yerusha is alive.If it's a Yerusha, it has to be Chal when the Yerusha dies.Yerusha means when the Yerusha dies, then the Yerusha is Yerusha.
However, the Rishabam on Amir Aleph clearly said that the Gemara is Shaykh of the Baal B'nuch Tze'ishta L'keyach Ha'ave or Yerusha Ha'ave.So the Rishabam, Mishavinu Rabbonan B'nuch Tze'ishta B'n Bechayeho B'n L'archamiseh K'den L'keyacha K'den Yerush
So you see that the tzad nechse yishte yoyrish haveh is b'chayel.So what are the rishonim answering?
So Bechonim says a svore that even though the Ramban says that on the tzad that it's a yoyrish, he's talking about it's a yoyrish mishas nesu, and he doesn't mean bepoil a yoyrish, he means that Chazal gave him a din of a yoyrish, that his rights in the Nechosim is as a yoyrish, but b'Metzias, he can't be a yoyrish till Achar Misan.
He has a right to be Mishtamish with the Nechasim Midin Yerush, but the Maisei, he's not a Yerush till Archimese.And if it was already sold, Mechayim, he has nothing left to Yashim.
But if he was considered a L'keyach, so it comes out that his kinyin, his L'keyach shaft was before the L'keyach that the Isha sold it to.
So maybe he would be able to be Maitzim Yadu L'kuch, this is a right, but I don't know if there is a L'keyach left.So we have here three different meanings, whether it's a Yerush or it's a L'keyach.So what do we do? They gave him both dinam.
And wherever it works out for his benefit, that's the din that he gets.So it's his benefit to be a Yairish.Because if we look at him like a Likaiyach, then come Yaival, he has to go back.
So because if he's a Likaiyach, he's going to lose that he has to give it back by Yaival. So here, it's better for him to be a Lekeach, because if he's a Lekeach and his wife sold it, he has first rights.
So may the clap of that, we gave him the Lekeach.That Raven said that Almone is Nezonis from the husband after the daughter who Yarshend marries, Almone is Nezonis from the baal.
So clappa that then, mishum pseideh da almonesh, shavineh rabbonim ki yoyresh.Enoch and Ammi, for the Baal's benefit it would be better if he's a Lekaiach, so memeileh, the halacha would be that you're not giving Mizoinesh from Lekuches.
But as pseideh da almonesh, he should still be able to get Mizoinesh, shavineh rabbonim ki yoyresh, and the halacha is that almonesh give Mizoinesh from Yarsham.
I, it's a Pseidah for the husband if we're going to give him a Din of a Yehosh, Zag de Hashbam, af agav de ik Pseidah didei, we're rather cheshish for her Pseidah.
Cheshinu le Pseidah d'al mona, sheh ma'achah sheh kodam t'nai mezayin ha'isehah le nesuin, her Din of rights to get mezayiness came before he got married.So mele leitoyv lano lehavseedah biyadayim.It's not right to be ma'afsid her biyadayim.
So that's why, it's her Pseidah we were more concerned. We said, because we did, we did for his benefit, we gave him a din of a l'keich.Why? Let's be cheshish for bseide the lekuches.If he's a lekeach, then the lekuches that she sold are to lose.
Just like we're cheshish for bseide the ishe, let's be cheshish for bseide the lekuches and make him like a yoyrish, a male lekeach gets to keep it.And for the gemara, no, there's a difference.
The lekuches that bought it from the ishe after she was married, they were mafsid an afshayu, it's their problem. It wasn't right for them to go buy it and undermine the Baal.
Before they bought it, they see this fellow is married to the Ishe, and they know that he's bound to Yash and her when she dies.So they went to undermine him by buying it before beforehand, so they should get it.
So Mele, we're not worried about their Tekaneh, and we made a Tekaneh for the Baal, but he has Nineveh Lekuches, and Mele, his rights supersede them.Masha Enkayn, B'negei Adalmoner, she didn't do anything wrong.
She had already Achiv Mizanis to her coming before The daughter was even born.
So in the beginning of the Shiloh, if a woman borrowed money before she got married, and then she gets married, could the balkhoyiv be goyve from the Nechasim after she gets married, if she has a din of a lekeyach.
A milv alpeh is not goyve menol kuchas, but if she has a din of a yoyrish, then he could. So Klapadat Shai, the Zok der Eshbam, he brings Shabein HaChananel, and he pascans Taka like that.
The Indian Sha'il to the Sha'il, and the peer of Shabein HaChananel. It's only in the case of Nix in Molog where there is a place to be choish for people's pseid that we are choish. Someone dies, he leaves over Bonim and Bonis.
The laughter is that the Bonim are Yairish, the Bonis are not Yairish.
However, there is a Tenayi K'subeh, like we discussed previously, that a person promises his wife in the K'subeh that any daughters I have from you will have a right to be Nizayin from my Nechasim till they become Boy Gris or till they get married.
So we'll see soon what Merubim means in the Gemara.And they have to feed the bannis from the Yerusha.So we give out the Yerusha to the bannim.The bannim are Yarshim and Atayir.They're the Yarshim.We give them the Yerusha.
And they have to feed the Banis until they become vagrants or until they get married.
But if there's only Nechasimu Atim, we're scared that the Banim, if you give them the Yerusha, they're going to use up all the money, they won't be left anything from the Zionist Habanis.
So therefore, we say, we take away the money from the bonham, instead of giving it to the bonham to Yash, and we take it away, we put it beyond Apatropos to make sure that the bonhams are taken care of from Zionist Ad, until they become boy groups or until they get married.
and if there's not enough money for the bonhom to get fed, the bonhom will go snore by the door to get money.Why should I lose?If anything, the zacher has more rights than the bas, he's not the Irish.So therefore, what should you do?
They should both have a right to be nizn from the Nechasim.That's how we pasken.You say when it's Nechasim Reuben, then we do give the Banim the Yerusha and they have to take care of the daughters.What's considered Nechasim Reuben?
If there's enough nachasim that both the boys and the girls could be nizn mezaines for 12 chadashim, that's considered nachasim rubim and then we give the Yerusha to the banim and the banim will feed the banis.
We don't have to take away the money to put it in an account for the banis.
meaning Dr. Eshbam, when Rav was niftir, and Rabbi Huda went to learn by Shmuel, Shmuel said on this psach that he said, In order to be called Nechasim Rubim, there has to be enough Nechasim, that there's enough Mizzaines for boys and girls, till the Banas become Baigers.
Itmanami, that's Taqad Allacha, Ki Hasi Rav, Van Amre Biaichenen, Ve Amid Amre Rav, Ve Bechan Amre Biaichenen, like the sheet of shmuel that calls you that's considered