Bava Metzia 3a: Rebbi Chiya, Hodaas Eidim, Modeh B’Miktzas, and Raglayim LaDavar

Transcript

And there's a case of hodaas eidim, raglayim l'davar, muchzak. An answer, hadi muchzak. That's this Gemara. The Rashba, who learns that it's not just a hodaas eidim, but it's hodaas eidim that the person himself has to be involved with the hodaah. The teretz is, because for some reason the Rashba learned that the raglayim l'davar cannot come from the eidim, but the raglayim l'davar has to come through you. But it's not that you are modeh, but through your kol, lo lav, lo paru, the eidim together we have your raglayim l'davar. Ay, you'll ask me the question, back to our Mishnah. The answer is very pashut. In our Mishnah, the way the shvua works is not because one person has a raglayim l'davar. The way the Mishnah works is because each guy has a koach ta'ina against the other person, and b'hechrech we need a shvua. Here it's because each guy has a power opposite the other person. The same way you're a muchzak, he's a muchzak, that's what's gorem the shvua. In our Mishnah, the reason for the shvua isn't Reb Chiya's, there's just a raglayim l'davar. The reason for the shvua is that since both of them have the raglayim l'davar on both ends is gorem a shvua. But what do we see from the din? That the muchzak makes a raglayim l'davar. That the muchzak makes it that there should be a makom for safek, that when the other person has that also, that we have to say, you know what, then there has to be a shvua here. Which means that this din of just because I'm a muktzah, I'm mechayev you a shevuah, is not what we see in our Mishnah. If you want to look at our Mishnah and say, you know what, he's a muktzah, he's chayav a shevuah, and maybe that's the raya to Reb Chiya, so then you see that you don't need mesader mitzvah. And the teretz is, it's here to exclude mesader mitzvah. I mean, here it's also, it's not that just because you were a muktzah, he has to swear. Because since you're both muktzah, since each guy has a ta'ina me'ulah, the ta'ina me'ulah on both ends is mechayev a shevuah in the Mishnah. But what we see from over here, that the Anan sahadi made it that you should have a ta'ina me'ulah, that there should be a makom for a shevuah. That you see. You want to know l'maaseh if one would be muktzah and the other wouldn't be, if there would be a makom for a shevuah? No. You know what the halachah would be? He keeps the whole thing. That's why Rashi stresses the yeshavu shneihem, the ketani shneihem yishavu. Let me ask you a kasha: why does Rashi speak about the ketani shneihem yishavu? You understand what I want? I don't think you understand. I see on your face you don't know what I want. Huh? What's wrong? You're not clear. Okay. We'll say it again, say it again, אין לו בעיה. This rabosai is real lomdus. You got to pay close attention. Listen good. Notice that Rashi changes from the yeshavu to shneihem yishavu. Look at our Mishnah, they're both swearing. And I ask you, why does Rashi change that? So we just said that maybe Rashi is because of the girsa in the Gemara. I mean, because the Gemara says, Anan sadi v'anan sahadi, d'katani shneihem yeshbu. Right? In other words, Rashi is just trying to say what the real girsa in the Gemara is. Like, Dilma.

It could be backwards, Rashi says, shneihem yishbu. Why? The mere fact that one of them swears is not to tell me that when you have raglayim ladavar, the other person has to swear. That's not, because the truth is the raglayim ladavar cannot come from the nitva. The raglayim ladavar has to come from the nitva. It cannot come from an anan sahadi. So what did we take out from the Mishnah? The only thing we took out from the Mishnah was that since there's a raglayim ladavar on both ends, since there's a raglayim ladavar on both ends, which means that anan sahadi makes it that your ta'ina is a ta'ina me'uleh. It's the ta'ina me'uleh in the Mishnah on both ends that makes the shevuah here. It's not even the through you. It's not the through you. It's not the din that you make his ta'ina me'uleh that ממילא there's a shevuah. That's not the sugya in the Mishnah. The fact that both people have a ta'ina me'uleh, that itself is גורם the shevuah in the Mishnah. That's not the same thing as Reb Chiya. But what we saw here is that the muchzak makes your ta'ina a ta'ina me'uleh. The fact there's an anan sahadi, that makes your ta'ina a ta'ina alima. Gerada, when two people have a ta'ina alima, what do we do? We taka put a shevuah, which really answers another kasha. I don't see it. The Gemara never knew what we learned before, shloyei kol echad holech l'to'kes. I don't see it. We learned the whole Gemara that our Mishnah has nothing to do with real shevuos. Didn't we learn these Gemaras before? What if Reb Chiya ignores the previous sugya that our Mishnah is not a real shevuah? We're showing a message for kasha. So what happened to Reb Chiya? I don't see it. Reb Chiya doesn't know everything we learned on the top of the page? What's the reason for the Mishnah? They're both muchzik, and they're both tafis, and they're both this, and they're both that, and they're shlei kolacha, and the taikif. Reb Chiya, you're learning that's motzi from the mikra? I don't see what happened. What happened to the previous Gemara? Remember yesterday we learned the whole piece of Gemara: shvua zu is takanas chachamim, shvua zu is this, shvua zu is that. What do you mean? Quite פשוט. It's right pashut, the shvua is motzi from the mikra. I don't see what happened to the previous Gemara. We're showing a message for kasha. It's a kasha, no? How's it Reb Chiya didn't know the previous sugya, no? What happened to the Gemara? And you know what the answer is? What's the yesod of the takana? Or even if it's not a takana, what would be the yesod of the shvua? Because each guy is a muchzik. So it had to have came that each guy is a taina alima. Each guy has a strong taina that because they both have it, that we have to make a shvua over here. The taina alima is what we're proving from the Mishnah, that when a person tains, and that there's proof to his taina through a non-sahadi, that means he's taining. He has what to say here. And when two people have what to say, then you have to swear. And that's why Rashi speaks about the shnei mishalot. That's why Rashi has to speak. It's not that Rashi, that one guy swears with his non-sahadi. What's the raya? The raya is the fact that they both have to swear. The fact that they both have non-sahadis, and that's gorem a shvua in the Mishnah. It is a proof that each guy has a strong claim. So how do you make a strong claim? The teretz is a non-Sahadi makes a strong claim that you have to answer to. And the meileh, how do you answer? You answer with a shevuah. Is it the din of modeh b'miktzas? No, it's not the din of modeh b'miktzas. Is it the din of eidim? It's not even the din of eidim either, because if it was, then you don't have to prove it from the shnayim yeshvu. What's the proof from? Even from one swearing. The fact is one guy has a non-Sahadi, and the other guy swears. That's the raya. We're not proving from that. We're not trying to prove that our Mishnah has to do with modeh b'miktzas and shevuah. We're trying to prove that whenever there's a taina lima through a non-Sahadi, meaning there's a non-Sahadi that makes the other person's taina strong. Take a look, they both have both strong tainos. That's why there's a shevuah in the Mishnah. The shevuah's haMishnah is not a shevuah of modeh b'miktzas. You got it, huh? Beautiful, no? It's mamash beautiful. It's a real pshat, rabosai, I can't help it. This is Rashi. I held this pshat in Rashi. That's why I ask you, why does Rashi discuss—you got it, or not yet, huh? You have to—I'll say it again. I don't mind. I see you have no... The Raglayim la'davar to make the taina lima, not the raglayim la'davar to mechayev shevuah. Don't learn that the raglayim la'davar...

is to mechayev a shvua. Let me explain to you, because in our Mishnah, there was never a raglayim l'davar through heidah v'nitva to be mechayev a shvua. The din of heidaas eid piv could have been the fact that you're modeh. You have to understand, there's two problems. Every time a person's modeh, the fact that you're modeh to the nitva, it's a hilchos din Torah. He is right and you're wrong. You're modeh to him, or you're giving him strength in his din Torah. Then there's another type of raglayim l'davar: a raglayim l'davar in proof. It's not in ta'anim v'nitan; it's in proof if he's telling the truth or not. When you're to'en and he's a nitan, and you give him a raglayim l'davar, which means you're modeh to have his ta'ina, you're telling him that he knows what he's talking about. That's one thing. Then there's a raglayim l'davar called a raya, a raglayim l'davar that there's a proof. And that's what I brought you, the raya when Beis Din sees the raglayim l'davar through the ta'ina of the nitva from what he didn't say and what he did say, meaning if he says, I paid back with ribbis, and we know that it can't be such a thing. So there there's a raglayim l'davar from the nitva, but not from the heidah of the nitva. There's two types of raglayim l'davar. There's a raglayim l'davar which means that we can prove that the person is telling the truth because we have a raya. And then there's a raglayim l'davar, the fact that the heidah itself came from the nitva, that itself is a strong proof. When a person claims and the nitva is saying, you know, the guy's telling the truth, he's an honest person, telling, I hold he's saying he's not some guy off the street; he knows what he's talking about. That itself is a raglayim l'davar for itself. That's a different type of raglayim l'davar. Our Mishnah for sure is not. There's no shaychus to our Mishnah. Our Mishnah is even more than that. Our Mishnah is not that the raglayim l'davar is mechayev the shevuah. Our Mishnah is the raglayim l'davar just mechazek the ta'ina. And the fact that two people have a very strong ta'ina, the answer is yachloku u'vishvuah. It's a raglayim l'davar to make yachloku. It's a raglayim l'davar to make the shevuah, yachloku u'vishvuah, shneihem yishavu. That's how Rashi speaks about the shevuah. Not shevuah in the context of each one swearing separately, which means, do you swear because you were modeh to him, or you swear because there's a ... eidim? No! You're both swearing as the yachloku. Let's say it again. You ready? Now everybody sit down because we're going to write this down. Come here. Many times, yachloku u'vishvuah. That's how you make yachloku. The yachloku and the shevuah are tied together. That's how we divide it. How are we supposed to divide it? You go and get half, and you get half, and since you both have claims, you know, you both have to swear to each other. Gevaldik. That's what the raya from our Mishnah has nothing to do with eidei ... The raya from our Mishnah is that you can have a raglayim l'davar to mechazek somebody else's ta'ina with an ... They only said about half? Yeah, but it's mechazek the ta'ina l'gabei the other half. That's what you see from the Mishnah. Is our Mishnah yeshava to this din of Rav Chiya? No. And the biggest raya is, because wait a minute, the Gemara says above not like that. The Gemara says our Mishnah, our shevuah in the Mishnah could be ... Put a regular shvuah there. Write in our Mishnah? Put a regular case of Reb Chiya, what Reb Chiya is talking about. Okay, so, Shai, you want to write this down? You got it? You have it clear? So after Chavdaled, you write as follows. After Chavdaled, you write like this. The Mishnah is to prove one thing, Hodaas eidim of Reb Chiya is another thing, and modeh b'miktzas of piv is a third thing. Three sugyas here. Modeh b'miktzas of piv is that the other person was modeh, that the nitva was modeh, and the fact that the nitva is modeh, there's a raglayim l'davar to the tovea. Hodaas eidim. What is hodaas eidim? Hodaas eidim is not that the raglayim l'davar is mechayev the shevuah, but the raglayim l'davar is mechazek the ta'ina of the tovea. Our Mishnah is one step further. Our Mishnah is that it's not that it's mechazek the ta'ina of the tovea, that's why you swear. It's mechazek the ta'ina of the tovea.

And that's why each has a strong claim to make a yachloku, u'yachloku u'bishvuah. That's the pshat. And that's why Rashi speaks shneihem yishvu. Rashi doesn't discuss that there's a shvua because of the man sahadi. What Rashi discusses is, in the yachloku of it, there's a shvua. Why would there be a yachloku u'bishvuah? And the answer is because even though you're getting half, the yachloku is mechayev that there's something on the other half. There's still rights that you have on the other half. He's going to have to swear for you in the yachloku; you'll have to swear for you. Why? The perek says, raglayim l'davar. You're not swearing because of Reb Chiya. You're swearing as shneihem yishvu. You're swearing as yachloku. That is why Rashi discusses the shneihem yishvu. Yeshava — you read the Gemara, yeshava. You know what you learn from here? Oh, Reb Chiya's דין. I go after even yeshava. Says Rashi, what are you talking about? It's not shneihem of Reb Chiya. It's shneihem yishvu. They're swearing mitam yachloku, they're swearing. So what was the raya from the Mishnah? The raya from the Mishnah was that it makes a raglayim mudav on the second half, that when we say yachloku, it has to be yachloku u'bishvuah. Follow me? I'm trying to look from the way you guys are looking at me. Did you understand or you didn't understand? I'm not sure. There's a look of something there. I don't know. With this, I explained to you the lashon of haidach, pit, gedolah mehaidah teida. Pshat, according to the Rashba. That be'emes, there's hodaas eidim here too. Meaning, there's a piv and there's a raglayim l'davar, everything you want you have in hodaas eidim. So the shayla becomes, which was gedolah maybe? Not a question, is piv the same thing as eidim, or eidim the same thing as piv, because eidim is piv. Eidim has all the ma'alos that piv has. You were part of it, and there's a raglayim l'davar coming from you. Yeah, but why should be gedolah if it came directly from you? Yeah, that's why the shayla gedolah. The question is, why is it bigger? Why is it a better hodaah when hodaah came directly from piv without eidim? That's the lashon. The chaf-hey, k'mo shekamei yeshuv halashon, shehodaas piv gedolah ella, ha'ara os daled, and the answer is because now that we're learning the way the Rashba explains, you have a raglayim l'davar, and who is the gorem, and who is the shoresh, and who is the yesod of the raglayim l'davar? You. It has to do with you. True, this eidim here also, it's combined with eidim, so maybe it's gedolah. Maybe piv is a stronger hodaas eidim, a stronger hodaah. Meaning, when you, with your own mouth, directly say that the other person's right, maybe that's a greater raya than what? Than eidim together with piv. So meileh, that's the pshat, shelo tehei hodaas piv gedolah mehodaas eidim. And also it's meyashev the chesron. What was the chesron in Gemara, like I tell you, gedolah? Meaning, first of all, why doesn't it say shava? The answer is because it's not a question of shava; it's the same thing. And the question, what's the gedolah? This might be the gedolah, because if I directly say— You're right. It's different than when it's what, together with the eidim, right? These are the terutzim to the next two she'eilos. But this, I also want to explain, yeah. It's the same in the Gedolim. There's two parts to the Gedolim she'eilah. The first part is, why doesn't the Gemara just say, shelo kihei, hei does pifshani, hei does eidim shani? And the teretz is because it is hei does pif. It's the same thing as hei does pif. The thing is, the hei does pif might be a greater type of hoda'ah. So that's why the Gemara uses Gedolim. See, that's the pshat. Why doesn't it say shav? Well, I'm trying to explain to you. Yeah, because what's the hoda'ah? What's the harga'ah hoda'ah? That's through, together with the eidim, so it's b'tziruf of eidim. When I tell you directly to your face that you're mamash—you're right, what do you mean? I tell you on half that you're right. So the Gemara says shelo kihei; it shouldn't be that way. Shelo kihei Gedolim. Okay, with this, yeah. The kavachomer is mishtamutei. The Gemara says mishtamutei ka mishtamet. The Gemara says the kavachomer is mishtamutei ka mishtamet. The Gemara—yeah, you learn the Gemara because maybe you would say mishtamutei, you would say that... The Gemara says kavachomer. Kavachomer is to take care of the—okay. With this, we also understand, ha'eidim me'idin al... According to the—

Rambam, it's just saying, eidim me'idim, and that's all. So you have a heidah over here. What's the eidim me'idim? Yeah. Yeah. Gedoylei hei, to some reason I would have thought, the Gemara is trying to say, don't learn that a hodaah, which was bhechrech through a side channel, eidim and kol ha'omer lo lav ki'omer lo tara, maybe it's weaker than a plain hodaah straight to the face. I'm a modeh to you, what do you mean, I'm modeh to you, right? So sheloi tehei, it shouldn't be that way. Kal vachomer. Now, what do you need a kal vachomer for? So the teretz is, the kal vachomer is for mi'mida chashuvah l'chashuvah. No, but it's not dogedolah. Sheloi tehei gedolah could have meant it shouldn't be this different. What does it mean? That someone is masking himself, someone is admitting himself, is greater than if eidim did it for you. What's the difference? No, sheloi tehei — the Gemara just said, sheloi tehei hodaas piv, it should be equal. No, sheloi tehei, shani, it shouldn't be different. And the answer is because it's pakka the same thing. The only thing is maybe it's a stronger hodaah, maybe it's something more. That's the shakla v'tarya. Maybe the hodaah which comes direct, maybe is different than the hodaah which comes from kol ha'omer lo lav ki'omer lo. The Rash is beautiful in the Gemara. Okay. This will answer also, what does it mean, le'eidim me'idin oisai? Eidim me'idin, what do you mean oisai? And you know what the teretz is? What's me'idin oisai? They're testifying his ta'ina. It's not that the eidim are modeh here; it's not the hodaah that's doing it. It's the strengthening of the ta'ina, so the eidim me'idin, oisai. The eidim on speaking the tovea's side. It's a beautiful loshon in the Gemara, the eidim me'idin oisai. No, the tovea. The eidim me'idin oisai. No, me'idin oisai is the tovea. His ta'ina is better. The eidim me'idin oisai, the meid for him. So my question is, why do you need to make that they're meid for him? The eidim me'idin, and the answer is because they're making his ta'ina stronger. It's beautiful. The Gemara's lashon is beautiful. ... the eidim me'idin oisai, sheyeish loi... It's oisai, it's going back on sheyeish loi. No, sheyeish lo chamishim zuz. I'm gonna hit you. What are you talking about? Sheyeish lo chamishim zuz, for him that loveh has to give. So the loveh is still chayav. Sheyeish loi chamishim zuz, that the tovea has chamishim zuz. What are you talking about? Can't, can't. The Rambam, shitas rabosai is that he's cholek on the Rashba, and he learns that you don't need the haida'ah mitzad the nitva. So now what's the Rambam's yesod? And the answer is possible, like we said yesterday, because the haida'ah of the eidim is the haida'ah over here. It's not the raglayim l'davar sugya. Rashba learns it's the raglayim l'davar sugya. The Rambam is going to learn that there's a haida'ah over here. Hodaas eidim is the hodaah. Hodaas eidim becomes the hodaah here in the sugya. No, according to this, and we have to backtrack a second. So then what's Reb Chiya's halacha? Hodaas eidim is a hodaah. Then what's the Mishnah? The Mishnah is mamash Reb Chiya's din. Anan sahadi becomes a hodaah, and the hodaah, the chiyuv shvua. Then it comes out that the reverse of the Rambam, that the Rambam learns that Reb Chiya is mamash modeh b'miktzas, and what's happening? We learn it from our Mishnah, because our Mishnah is anan sahadi, and there's a shvua. Hodaas eidim is a hodaah. So then what becomes our Mishnah? That mamash Reb Chiya is halacha. So if you look at Chof Ches, haRam shecholek al haRashba, al kol hana, eich lomad v'heivin dinei d'Reb Chiya? And the answer is, I even put it for you in brackets, that I can make it as easy as possible, she'eidim v'hodaasam hava hodaah b'etzem. That itself is a hodaah. So lefi haRam, Chof Ches, what's the raya from the Mishnah? And the answer is, this halacha, that Reb Chiya is the din in the Mishnah. According to the Rambam, is there a kasha? The shitah mekubetzes is a kasha. What do you mean? But the Torah says hodaas piv. And the answer—

Which it could be is, this is called hodaas eidim. The Rambam learns whole guf is de'oraisa. Don't learn the Torah spoke about modeh b'miktzas and we're trying to compare hodaas eidim to modeh b'miktzas, but rather what is hodaas eidim? It is modeh b'miktzas. So that's called ashiyoymer kihu zeh. Rashi. I'm not saying Rashi. It could be because it's lav davka the kesef, so then you learn the kesef lav davka. The Rambam is learning that it is hodaas eidim. I'm sorry, it is hodaah b'miktzas. Then what's the kasha the Shitah Mekubetzes? What do you mean? But the Torah said it here and not here. And the teretz is, the Torah didn't say it here and not here. The Torah said it both places, because this is called modeh b'miktzas. Hodaas eidim is bimakom hodaas piv. So then is there a kasha? Why does the Gemara say shelo tehei gedolah, the whole cheshbon, meaning maybe the kavachomer is to teach me hodaas piv, hodaas eidim, maybe that's what the kavachomer is for. The kasha, why does the Gemara speak about the gedolah? And the teretz is, the Rambam held it's nichlal. The Rambam held there's nothing to learn out. This is called hodaah. Asher yomar doesn't mean yomar him, but asher yomar means even eidim. There's no need for the kavachomer. So the kavachomer is only shelo tehei gedolah, that's all, like the Rabos. The Rabos, according to the Rambam, you learn the sugya that it's not different. In Yiddish you have an expression. He learned that that's ashiyoymer. You'll soon see, as time goes on, you'll soon see. In the Rambam we learn hodaas eidim is modeh b'miktzas. It's not— Chidin ma'idim a mikzat, but rather is midin ma'idim a mikzat. If I want to learn in Rashi, then I say, kiz lav davka, that's all. Midin ma'idim a mikzat, same thing. This is lamed. Lama lefi mah shekasav l'bi'arnu, but Rambam lo kasher kushya shehitzmu kubetzes, because the answer is the pasuk is referring to this, because there is heidah. That's called heidah. U'lehefech, bi'arnu shekushya zu gufa raya l'Rambam. That's also a raya, because according to the Rashba, the way we learn raglayim l'davar, so we have to compare it. The Torah said it here, this is compared to that, the mish is compared to this, so then the question becomes, who said? Maybe it's gezeiras hakasuv. But according to the Rambam, the Rambam's pashut, that is the gezeirah. It should be the same thing. There shouldn't be gedolah bichlal, then the Gemara doesn't make sense. Yeah, so then the Chasam... so then the gedolah becomes just in din, that's all. That's why, yeah, that's the kash. That was the kash of why he told you the Rashba learns good, and the Chasam. So then according to the Rambam, the gedolah is what? Gedolah is only what? In din, that's all. It shouldn't be different, that's all. The word gedolah becomes lav davka, that's all. Now, lamed aleph. Mahu l'maaseh u'l'maskanah, machlokes Rashba im haRambam? And the answer is, according to the Rambam, you don't need piv at all involved here. Why? Because hedoas eidim is hedoas piv, same thing, hedoah, what's the difference? And what's the mechayev? The hedoah. The hedoah. Once you have hedoah, it's finished. According to the Rashba, the pshat is the raglayim l'davar, and the hedoah makes the raglayim l'davar, and there's a halacha that the raglayim l'davar has to come from you and not from eidim, because that's not called the raglayim l'davar. Okay, this is Lamed Aleph. Mahu l'maaseh l'maskana, l'machloikes Rashba and Rambam b'biuroi? And the answer is just everything I just told you, that the pshat is Rambam held that this is b'makom piv, meaning the haidaah is here, but it's gone through edim. I l'maaseh, if Torah said it by piv, Torah said it by piv, but Rashi omer, פי זה, there's a haidaah here. Who cares? Rashba. Rashba learns it's all comparing. Torah said it by piv; haidaas edim is compared to piv, our mis is compared to haidaas edim, and that's the machloikes Rishonim. What's Lamed Aleph? Biarnu that machloikes haRashba v'chulu, v'haRambam hu oysa machloikes haSma vhaShach. L'maaseh, there's a machloikes the Sma and the Shach. If, let's say, a person says something that his taina is not believable, could we call that a haidaah too? I pay back with ribbis. Who pays ribbis today? Why would somebody pay back ribbis? Ribbis has to be forced out of you. No person would pay back ribbis. You go to beis din and say, Listen, the guy took ribbis from me, so beis din would stop it. Why would a guy pay with ribbis? So the answer is, somebody's not telling the truth. So the Shach and the Sma argue. The Sma learns that's a pchiyas halacha of modeh b'miktzas. That's also a type of modeh. I don't know haidaah over here. The teretz is what? Like the—

That as long as the raglayim u'davar coming from your words, it's good enough. Since l'maaseh your words show me that this person's right, so the raglayim u'davar comes from you, it's good enough. Mashenkein the shachlas, no, what are you talking about? There was no hoda'ah here. He was never modeh. What are you talking about? You deduced from his words, maishma, you with me? You deduced from his words that there was hoda'ah here. According to the Rambam, that's not good enough. Okay? So far so good? Everybody's with me? So if you look at your sheet, lamed beis, from here on it gets easy. Bi'arnu, you have it? Ba'machlokes haRashba v'Chulhu vhaRambam, hu oisah machlokes dasmav haShach bato'in shepara b'ribis. Ayin se'if siman ayin hei, sif katan beis. Mahu hamachlokes? What's the machlokes? Ubi'uroi, lefi d'einu baRashba vhaRambam. It's like I just told you, where you're modeh, meaning not by being modeh, by being kofer, by arguing and saying, I don't. Yeah, but your words have so many holes in them. There's such a question mark on what you said that best to deduce from that, ah, he's probably not telling the truth. So there's a raglayim u'davar from your words, according to the SMA. That's Reb Chiya's halacha. Mamash Reb Chiya's halacha. What's that do to Reb Chiya's halacha? You see this yesod, mamash this yesod. And Reb Chiya's halacha is whenever there's a raglayim u'davar, it's good enough. What is the Shach? No, there's no hoda'ah here. L'maaseh you were never modeh. That's the Rambam, mamash the Rambam. Okay. There's another machlokes. Rambam and Ra'avad. Beautiful machlokes, and I think really tells us to say again. I do see a Rambam in Chof beis, eidus halacha beis. Reuven shehoysi al Shimon shnei shtaros. Reuven put out two shtaros, echad b'manah v'echad b'masayim. Two shtaros, one for a hundred, one for two hundred. Kafar Shimon bishtei hashtaros. He was kofer in both shtaros. Ve'eidei shtar zeh kat achas me'eis hashayim shekat... zu... it's missing over here. Shechichishu, shechichishu zu es zu. Okay. Ve'eidei...