Rabbi Ammi

It was presumably ownerless, but meant for the beit midrash.

"Kad Rabbi Ami bizacha lahem." So Rabbi Ami picked up the bag and said, "This is mine." Very strange, right? Money intended sort of that was sent to the Beit Midrash, and he picks it up and says, "It's mine." "Heichi avid chachi," how on earth could he have do- done that? "Vahakhtiv v'natan l'shlo shetomia at smo," right? Gifts are given, and you can't just take it yourself.

Rabbi Ami, "Nami le'anim sakha behem." Okay, so what they say, kind of obvious, is Rabbi Ami picked it up and acquired it on behalf of the Beit Midrash or on behalf of the poor people in the town.

In other words, he said, "Okay, I'm acquiring this for the poor people." So that way he can divide it up and, and decide how to do it, but it wasn't like he did it for himself.

However, option two does say he did it for himself.

How did he become Gadol? From the help of his brothers, okay? That they have to help him.

They're required to help give him money.

So what they're saying here is that just like the Kohen Gadol needs to be high, more prominent, Rabbi Ami needed the money to be more prominent.

Clear? That's not the topic for right now, but just making a point.

Yerushalmi, there's a story like this about a rabbi called Rabbi Ami, sourced here in 13.

He would say to his students, if you go to the Beit Midrash, if coming into the Beit Midrash, a person comes in, and he is like a Torah scholar, which means he smells like a Torah scholar, looks like a learned person.

You can welcome him in with his donkey and with his clothing.

So now we have a similar back and forth, but from different Amoraim.

So Rabbi Ami, So they were going back and forth and trying to look out.

Sorry.

Rav O'Shaya said to Rabbi Ami, hey, did you hear about this whole back and forth between Rav Nachman and Ullah? This is all back and forth.

And Rabbi Ami responded, Rav Nachman there in that dialogue had said to Ullah, it's crazy.

There's no way Rabbi Yochanan would say this, even in the case of the Mormon Kezai of meat.

Now Rabbi Ami, defends Ulihir he says what just because Rav Nachman is the son-in-law of the of the leader of the Nasi what you're going to you're not going to take Rabbi Yochanan's words seriously i.e.

But Rabbi Ami is basically saying, I think we've got to take this with a bit more seriousness.

That it's mitzvahed with the tumas maga of your other hand touching another chatzizayis.

but Stam Tumasawel is not called Noguea, and therefore in the Seif of the Mishnah, the two Chatzai Zesim are not, it started with one another, because in the Seif, it's regular Tumasawel, this is a unique Tumasawel, where it's trapped within a, less than a Tefach of space, where there's Tumah trapped within less than a Tefach of space, so when you touch any of that airspace, that's Maga, so Man Tama Tikari Lowel Noguea, so the Gemara explains, who is the Tama that Rabbi Yochanan quotes, that refers to Oel as Nogea, that says that when Amish says Nogea, it really means Oel.

Rabiosihi, that it's following the Shita of Rabiosi.

Titania, the price that tells us as follows.

Don't forget, Rabbi Nachman, Rabbi Yechonim is the head of Moira and the first generation in Eretz Yisroel.

So it says in the Gemara that when Rabbi Oishio went to Eretz Yisroel and he found Rabbi Ami, and Rabbi Shai repeated all this to Rabbi Ami.

Rabbi Shai is repeating that he heard that Rav Nachman, the whole thing that Ullah heard from Ullah, Amr Rabi Echanon.

This is what Ullah said, and this is what Rav Nachman said.

The Talmud already reflects some ambivalence about the economic prospects of having children, with males seen as an asset in the long term and females seen as a net drain on finances.

The Gemara in Nida 31b teaches, Rabbi Yitzchak said from the Beit Midrash of Rabbi Ami, if a male comes into the world, his bread comes with him.

Zachar, zakar, this is sustenance.

A female has nothing with her.