Jerusalem Talmud Bava Batra Chapter 9

מִי שֶׁמֵּת וְהִנִּיחַ בָּנִים וּבָנוֹת בִּזְמַן שֶׁהַנְּכָסִים מְרוּבִּין הַבָּנִים יִירְשׁוּ וְהַבָּנוֹת יִיזּוֹנוּ. הַנְּכָסִים מְמוּעָטִין הַבָּנוֹת יִיזּוֹנוּ וְהַבָּנִים יִשְׁאֲלוּ עַל הַפְּתָחִים. אַדְמוֹן אוֹמֵר בִּשְׁבִיל שֶׁאֲנִי זָכָר הִפְסַדְתִּי. אָמַר רַבָּן גַּמְלִיאֵל רוֹאֶה אֲנִי אֶת דִּבְרֵי אַדמוֹן. מִי שֶׁמֵּת וְהִנִּיחַ בָּנִים וּבָנוֹת כול׳. כֵּינִי מַתְנִיתָא. הַבָּנוֹת יִזּוֹנוּ וְהַבָּנִים (יִשְׁאֲלוּ) [יִסְחָרוּ] עַל הַפְּתָחִים. רַב יִרְמְיָה בְשֵׁם רַב. וְהוּא שֶׁיְּהֵא שָׁם לְאֵילּוּ [וּלְאֵלּוּ] מְזוֹנוֹת שְׁנֵים עָשָׂר חוֹדֶשׁ. שְׁמוּאֵל אָמַר. זוֹ דִבְרֵי רַבָּן גַּמְלִיאֵל בְּרִבִּי. אֲבָל דִּבְרֵי חֲכָמִים. עַד שֶׁיִּבָּגוּרוּ אוֹ עַד שֶׁיִּנָּשְׂאוּ. וְאִית בָּהּ לְקוּלָּא וְאִית בָּהּ לְחוּמְרָא. פְּעָמִים שֶׁסְּמוּכִין לְבֶגֶר וּפְעָמִים שֶׁרְחוֹקוֹת מִן הַבֶּגֶר. בְּעוֹן קוֹמֵי רִבִּי חִיָיה בַּר וָוה. אֵיךְ שָׁמַעְתָּנָהּ מֵרִבִּי יוֹחָנָן. אָמַר לוֹן. אֲנָא לָא שִׁמְעֵית מִינֵּיהּ הָדָא מִילְּתָא אֶלָּא מַה דְנָתָן בַּר הוֹשַׁעְיָה בְעָא קוֹמֵי רִבִּי יוֹחָנָן. הָיָה שָׁם לָאֵילּוּ וְלָאֵילּוּ מָזוֹן י̇ב̇ חוֹדֶשׁ וְנִתְמָעֵטוּ נְכָסִין. אָמַר לֵיהּ. הוֹאִיל וְהִתְחִילוּ בְּהֵיתֵר הִתְחִילוּ. רִבִּי חֲנִינָה וְרִבִּי מָנָא. חַד אָמַר. וְהוּא שֶיְּהֵא שָׁם בְּסוֹף מָזוֹן י̇ב̇ חוֹדֶשׁ. וְחָרָנָה אָמַר. אֲפִילוּ מִתְּחִילָּה. לֹא הָיָה שָׁם לָאֵילּוּ וְלָאֵילּוּ מָזוֹן י̇ב̇ חוֹדֶשׁ וְהוֹתִירוּ יֵשׁ שָׁם מָזוֹן לָאֵילּוּ וְלָאֵילּוּ י̇ב̇ חוֹדֶשׁ. אָמַר רִבִּי אִמִּי בַּבְלַיָיא. נִישְׁמְעִינָהּ מֵהָדָא. אִם עָמְדוּ יְתוֹמִין וּמָכְרוּ שֶׁלָּהֶן מָכְרוּ. כָּל שֶׁכֵּן אִם הוֹתִירוּ יְחַלְּקוּ. הָיָה שָׁם לָאֵילּוּ וְלָאֵילּוּ מָזוֹן י̇ב̇ חוֹדֶשׁ וְאַלְמָנָה לָזוּן. מָהוּ שֶיֹּאמְרוּ בָנִים לַבָּנוֹת. כְּלוּם אֵין לָכֶם אֶלָּא מָזוֹן י̇ב̇ חוֹדֶשׁ. אָמַר רִבִּי אֶבְדּוּמִי. נִישְׁמְעִינָהּ מֵהָדָא. אִם אָמְרוּ הַיְּתוֹמִים. הֲרֵי אָנוּ מַעֲלִין נִיכְסֵי אָבִינוּ יוֹתֵר דֵּינָר. אֵין שׁוֹמְעִין לָהֶן. רַב חִסְדָּא בָּעֵי. הָיָה שָׁם לָאֵילּוּ וְלָאֵילּוּ מָזוֹן י̇ב̇ חוֹדֶשׁ וְאַלְמָנָה לָזוּן. מָהוּ שֶיֹּאמְרוּ בָנִים לַבָּנוֹת. אֵין לָכֶם אֶלָּא מָזוֹן י̇ב̇ חוֹדֶשׁ. וָדָא דְתֵימַר. וְהוּא שֶׁיְּהֵא שָׁם לָאֵילּוּ וְלָאֵילּוּ מָזוֹן י̇ב̇ חוֹדֶשׁ. חוּץ מִכְּתוּבַּת אִשָּׁה חוּץ מִמְּזוֹנוֹת אַלְמָנָה חוּץ מִפַּרְנָסַת בָּנוֹת חוּץ מִמִּלְוָה בִשְׁטָר חוּץ מִמִּלְוָה בָעֵדִים חוּץ מִקְּבוּרָתָהּ. אַלְמָנָה וּבָנוֹת שְׁתַּיִם שָׁווֹת אַלְמָנָה וּבָנִים שְׁנֵיהֶן שָׁוִין. אֵין אַלְמָנָה דוֹחָה לְבָנוֹת וְלֹא בָנוֹת דוֹחוֹת לָאַלְמָנָה. פְּעָמִים שֶׁאַלְמָנָה דוֹחָה לְבָנוֹת עַל יְדֵי בָנִים. כְּשֵׁם שֶׁהָאַלְמָנָה דוֹחָה לְבָנוֹת עַל יְדֵי בָנִים כָּךְ תִּדְּחֶה אַלְמָנָה לַבָּנִים. אָמַר. רְאוּיָה הִיא לִתְבּוֹעַ וּלְאַבֵּד מְזוֹנוֹתֶיהָ. כְּהָדָא אַרְמַלְתֵּיהּ דְרִבִּי שׁוּבְתַי הֲוָּת מְבַזְבְזָה בְּנִיכְסַיָּה. אֲתוֹן בָּנוֹי קָרְבוֹן לְרִבִּי לָעְזָר. אָמַר לוֹן. וּמַה נִיעֲבִיד לְכוֹן וְאִינּוּן עַמָּא שַׁטְיָיא. מִי נַחְתּוֹן אָמְרוּן אָמְרוּ לַכְּתוֹבָה מַה נַעֲבִיד. אָמַר לוֹן. אִיתְחֲמוֹן זַבְנוֹן מִן נִיכְסֵי וְאַתְיָיא וְתָבְעָת פֶּרְנָא וְלֵית לָהּ מְזוֹנִין. בָּתָר יוֹמִין אָתָת וּקְרֵיבַת לְרִבִּי לָעְזָר. אָמְרָה לֵיהּ. יָבֹא עָלַי אִם אָמַרְתִּי לָהֶן דָּבָר. וּמַה נִיעֲבִיד וּמַכַּת פְּרוּשִׁין נָגְעוּ בָהּ. רַב חֲנַנְאֵל בְּשֵׁם [רַב] רִבִּי זְעִירָא בְּשֵׁם אַבָּא בַּר יִרְמְיָה. שְׁנֵי דְבָרִים אָמַר חָנָן וְהָלְכָה כְמוֹתוֹ. שִׁבְעָה דְבָרִים אָמַר אַדְמוֹן וְאֵין הֲלָכָה כְמוֹתוֹ. רִבִּי בָּא בַּר זַבְדָּא בְשֵׁם רִבִּי יִצְחָק בֶּן חֲקוּלָה. כָּל מָקוֹם שֶׁשָּׁנִינוּ אָמַר רַבָּן גַּמְלִיאֵל. רוֹאֶה אֲנִי אֶת דִּבְרֵי אַדְמוֹן הֲלָכָה כְאַדְמוֹן. שְׁמוּאֵל אָמַר. זָכִין לָעֹבָרִים. רִבִּי לָעְזָר אָמַר. אֵין זָכִין לָעוֹבָרִין. מַתְנִיתָא פְלִיגָא עַל רִבִּי לָעְזָר. גֵּר שֶׁמֵּת וּבִיזְבְּזוּ יִשְׂרָאֵל אֶת נְכָסָיו וְנוֹדַע שֶׁיֵּשׁ לוֹ בֵן אוֹ שֶׁהָיְתָה אִשְׁתּוֹ מְעוּבֶּרֶת כּוּלָּן חַיָיבִין לְהַחֲזִיר. הֶחֱזִירוּ וְאַחַר כָּךְ מֵת הַבֵּן אוֹ שֶׁהִפִּילָה אִשְׁתּוֹ. הַמַּחֲזִיק בָּאַחֲרוֹנָה זָכָה. בָּרִאשׁוֹנָה זָכָה אִי לֹא. פָּתַר לָהּ מִשּׁוּם יִיאוּשׁ וַאֲפִילוּ כִשְׁמוּאֵל לֵית הוּא פְלִיגָא. אוֹ אֲפִילוּ בָאַחֲרוֹנָה לֹא יִזְכֶּה. עוֹד הוּא מִשּׁוּם יִיאוּשׁ.

MISHNAH: 13:1 , explained there in Notes 50–52 . If somebody die and is survived by sons and daughters. If the estate is large, the sons inherit and the daughters will be sustained. If the estate is small, the daughters shall be sustained and the sons shall go begging. Admon said, because I am a male, shall I lose? Rabban Simeon ben Gamliel said, I am convinced by Admon’s statement. HALAKHAH: “If somebody die and is survived by sons and daughters,” etc. So is the Mishnah: “the daughters shall be sustained and the sons shall go (begging) [peddling] (13:4, Notes 74–76 ). In contrast to the Ketubot text, here the alternate reading is endorsed. According to the Mishnah and the L text, the sons are sent begging irrespective of their age. According to the revised version, small children covered by the decree of Usha ( Ketubot 4:8, Notes 187–193 ), who cannot earn money, must be supported with the daughters. . 13:3, Notes 53–58 . Rav Jeremiah in the name of Rav: That there should be twelve months of sustenance for all of them. Samuel said, this is the opinion of Rabban Gamliel ben Rebbi, but the words of the Sages are, until they reach adulthood or are married. That is both a leniency and a restriction. Sometimes they are close to adulthood, sometimes far from adulthood. They asked before Rebbi Ḥiyya bar Abba, what did you hear from Rebbi Joḥanan? He said to them, I did not hear anything from him concerning this matter except what Nathan bar Hoshaia asked before Rebbi Joḥanan: what if there was sustenance for twelve months but the estate diminished in value? He answered him, since they started with permission, they started. 13:3, Notes 59–71 . Rebbi Ḥanina and Rebbi Mana. One said, only if at the end there be sustenance for twelve months. But the other said, even from the start: What is the definition of a large estate? In the first opinion the estate is large if after 12 months there still is left enough money to sustain the entire family, sons and daughters, for 12 months. In the other opinion it is enough that there be sufficient funds for the first 12 months. . If there was not sustenance for all of them for twelve months but they increased it so that how there is sustenance for all of them for twelve months? Rebbi Immi the Babylonian said, let us hear from the following: If the heirs sold, they sold from their own property 13:3, Note 63 : If the male heirs sold real estate from a small estate, their sale is valid since they are the heirs in biblical law; the rights of the daughters are purely contractual. While the widow can take the real estate away from the buyer for her ketubah as prior mortgage holder, the daughters cannot since their claim was created only at their father’s death, when the sons already were legal owners of the property. . So much more, if they increased it, they should be able to divide it. If there was sustenance for all of them for twelve months and a widow to support, may the sons say to the daughters: you have sustenance only for twelve months? the question is: If there was more than enough to sustain only the daughters but not enough for both daughters and sons, according to the second definition of a large estate may the sons distribute among themselves the monies exceeding the daughters’ claims for 12 months? Rebbi Eudaimon said, let us hear from the following: “If the orphans said, we accept the properties of our father for the value of an extra denar, one does not listen to them.” Rav Ḥisda asked Rav Ḥisda asked the first question, Note 6 . : if there was sustenance for all of them for twelve months and a widow to support, may the sons say to the daughters: you have sustenance only for twelve months? the question is: If there was more than enough to sustain only the daughters but not enough for both daughters and sons, according to the second definition of a large estate may the sons distribute among themselves the monies exceeding the daughters’ claims for 12 months? But this means, only if there was sustenance for all of them for twelve months, except for ketubah of the wife, except for the sustenance of the widow, except for the dowries of the daughters, except for loans by document, except for loans by witnesses, except for her burial. The widow and the daughters are of equal rank43a , the widow’s position is privileged. If there is not enough money to sustain both widow and daughters, the daughters are sent begging. . The widow and the sons are of equal rank. The widow does not push the daughters aside and the daughters do not push the widow aside. Sometimes the widow pushes the daughters out by means of the sons. Just as the widow pushes out the daughters by means of the sons, should the widow not push out the sons? She might claim her ketubah and lose her right to sustenance. 3:4, Notes 143–148 . The paragraph is inserted to show that the widow may be manipulated to forgo her claim of sustenance. As the following: Rebbi Sabbatai’s widow was wasting the estate. His sons came before Rebbi Eleazar. He said to them, what can one do for you; they are stupid. When they left, they said, let us ask the scribe what to do. He told them: Behave as if you would sell of the real estate and she will demand her ketubah and will no longer have support. After some time she came before Rebbi Eleazar. He said, It should come over me if I had told them anything. What can one do, this one was hit by predatory people. 13:1 (Notes 36,37), 13:4 (Note 77); Babli Ketubot 109a . Rav Ḥananel in the name of [Rav]; Rebbi Ze‘ira in the name of Abba bar Jeremiah: Practice follows Ḥanan in his two statements; practice does not follow Admon in his seven statements. Rebbi Abba bar Zavda in the name of Rebbi Isaac bar Ḥaqula: In every case in which Rabban Simeon ben Gamliel said, I am convinced by Admon’s statement, practice follows Admon. 4:1, Notes 24–40 ; Babli Bava batra 141b/142a . Samuel said, one can transfer benefits to the fetus; Rebbi Eleazar said, one cannot transfer benefits to the fetus. A baraita disagrees with Rebbi Eleazar. “If a proselyte died 4:4 Note 106 ). and Jews plundered his estate, then it became known that he had a son or that his wife was pregnant, everybody is required to return [what he took] 27:8 . . If they returned everything and then the son died or his wife had a miscarriage, the last one in possession acquires it. seems to follow Samuel. The unborn child acquired the inheritance; if he dies, the estate newly becomes ownerless and the last person to hold it acquires. Rebbi Eleazar should require that everything be returned to the first taker. ” Did the first group acquire or not? Explain it, because of hopelessness 2:1 Note 6. and it does not even disagree with Samuel. Or should the last one not have acquired it? Still it is because of hopelessness.

הִנִּיחַ בָּנִים וּבָנוֹת וְטוּמְטוּם בִּזְמַן שֶׁהַנְּכָסִים מְרוּבִּין הַזְּכָרִים דּוֹחִין אוֹתוֹ אֵצֶל הַנְּקֵיבוֹת. נְכָסִים מְמוּעָטִין הַנְּקֵיבוֹת דּוֹחוֹת אוֹתוֹ אֵצֶל הַזְּכָרִים. הָאוֹמֵר אִם יָלְדָה אִשְׁתִּי זָכָר יִטּוֹל מְנָה יָלְדָה זָכָר נוֹטֵל מְנָה. וְאִם נְקֵיבָה מָאתַיִם יָלְדָה נְקֵיבָה נוֹטֶלֶת מָאתַיִם. אִם זָכָר מְנָה וְאִם נְקֵיבָה מָאתַיִם וְיָלְדָה זָכָר וּנְקֵיבָה הַזָּכָר נוֹטֵל מְנָה וְהַנְּקֵיבָה מָאתַיִם. יָלְדָה טוּמְטוּם אֵינוֹ נוֹטֵל. אִם אָמַר כָּל מַה שֶׁתֵּלֵד אִשְׁתִּי יִטּוֹל הֲרֵי זֶה יִטּוֹל וְאִם אֵין שָׁם יוֹרֵשׁ אֶלָּא הוּא יוֹרֵשׁ אֶת הַכֹּל. הִנִּיחַ בָּנִים וּבָנוֹת כול׳. תַּנֵּי. הָאוֹמֵר. הַמְבַשְּׂרֵינִי אִם יָלְדָה אִשְׁתִּי זָכָר יִטּוֹל מָאתַיִם. יָלְדָה זָכָר נוֹטֵל מָאתַיִם. אִם נְקֵיבָה מְנָה. יָלְדָה נְקֵיבָה נוֹטֵל מְנָה. זָכָר וּנְקֵיבָה אֵין לוֹ אֶלָּא מְנָה. אָמַר רִבִּי מָנָא. בִּיטְּלָה צָרַת נְקֵיבָה שִׂמְחַת זָכָר.

MISHNAH: If he is survived by sons, daughters, and a sexless child, if the estate is large the males push him to the females; if the estate is small the females push him to the males. If somebody says, in case my wife gives birth to a male, he shall take a mina; if she gave birth to a male he takes a mina. But if a female 200, if she gave birth to a female she takes 200. If a male a mina, if a female 200, if she gave birth to a male and a female, the male takes a mina and the female 200. If she gave birth to a sexless child, he does not take anything. If he said, any that my wife shall give birth to shall take, and if there is no heir but him, he inherits everything. HALAKHAH: “If he is survived by sons, daughters,,” etc. It was stated: “If somebody says, he who brings me the news that my wife gave birth to a male shall take 200”: if his wife gave birth to a male he takes 200. If she gave birth to a female he shall take a mina”: if his wife gave birth to a female he takes a mina. If it was a male and a female, he only takes a mina.” Rebbi Mana said, the pain about the daughter invalidates the joy about the son.

הִנִּיחַ בָּנִים גְּדוֹלִים וּקְטַנִּים הִשְׁבִיחוּ הַגְּדוֹלִים אֶת הַנְּכָסִים הִשְׁבִּיחוּ לָאֶמְצַע. אִם אָמְרוּ רְאוּ מַה שֶׁהִנִּיח לָנוּ אַבָּא הֲרֵי אָנוּ עוֹשִׂין וְאוֹכְלִים הִשְׁבִּיחוּ לְעַצְמָן. וְכֵן הָאִשָׁה שֶׁהִשְׁבִּיחָה אֶת הַנְּכָסִים הִשְׁבִּיחָה לָאֶמְצַע. אִם אָמְרָה רְאוּ מַה שֶׁהִנִּיחַ לִי בַעֲלִי הֲרֵי אֲנִי עוֹשָׂה וְאוֹכֶלֶת הִשְׁבִּיחָה לְעַצְמָהּ. הִנִּיחַ בָּנִים גְּדוֹלִים וּקְטַנִּים כול׳. אָמַר רִבִּי לָא. אִם אָמְרוּ בְּבֵית דִּין. דְּבֵי רִבִּי יַנַּאי אָמְרֵי. אֲפִילוּ עִירְנֵיָה. רַב אָמַר. אֲפִילוּ סַל אֲפִילוּ קוֹרְדּוֹם. תַּנֵּי רִבִּי חִיָיה. אֲפִילוּ מַחַט אֲפִילוּ מוּקָּף צָמִיד פָּתִיל. אָמַר רִבִּי חֲנִינָה. הַמַּשִּׂיא אֶת בְּנוֹ בְּבַיִת זָכָה בַּבַּיִת. תַּנֵּי רִבִּי הוֹשַׁעְיָה. בַּבַּיִת וְלֹא בַּמִּטַּלְטְלִין. רִבִּי לָא חִילֵּק אֶת הַטְּרִיקְלִין בֵּינוֹ לְבֵין בְּנוֹ. רִבִּי חַגַּיי בְּעָא רִבִּי יוֹסֵי. הָיְתָה חוּפָּתוֹ בַּקִּיטוֹן וְעָשָׂה לוֹ הֵסֵב בַּטְּרִיקְלִין מָהוּ. אֲמַר לֵיהּ. לֵית חֲמֵי לֵיהּ מַפְקָה. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. חוֹלְקִין לַקְּטַנִּים מִפְּנֵי גְּדוֹלִים. אֶלָּא עָמְדוּ קְטַנִּים וּמָצְאוּ דְבַר יֶתֶר וּמִיחוּ. רִבִּי אַבָּהוּ אָמַר. נִשְׁבָּעִין לָהֶן. אָמַר רִבִּי מָנָא. כָּל הַמּוֹצִיא מֵחֲבֵירוֹ עָלָיו הָרְאָיָיה חוּץ מִזּוֹ. רִבִּי חִיָיה רוֹבָה אָמַר. סְתָם אַחִין שׁוּתָפִין עַד שְׁלֹשָׁה דוֹרוֹת. אָמַר רִבִּי [ ] בַּר בּוּן. אַף רַב הַמְנוּנָא הוֹרֵי כֵן. אָמַר רִבִּי אִימִּי. בֵּן שֶׁנִּרְאֶה חָלוּק בְּחַיֵּי אָבִיו מַה שֶׁסִּיגֵּל סִיגֵּל לְעַצְמוֹ. כְּהָדָא חַד בַּר נַשׁ אִיתְעֲבֵיד סַפָּר. בְּעָא אַחוֹי מִיפְלַג עִימֵּיהּ. אֲתַא עוֹבְדָא קוֹמֵי רִבִּי אִמִּי. אָמַר. כָּךְ אָנוּ אוֹמְרִים. אָדָם שֶׁמָּצָא מְצִיאָה אֶחָיו חוֹלְקִין עִמּוֹ. חַד בַּר נַשׁ נְפַק לִשְׁלִיחוּתָא. בְּעָא אַחוֹי מִיפְלוֹג עִימֵּיהּ. אֲתַא עוֹבְדָא קוֹמֵי רִבִּי אִמִּי. אָמַר. כָּךְ אָנוּ אוֹמְרִים. אָדָם שֶׁיָּצָא לַלֵּיסְטֶיָיא אֶחָיו חוֹלְקִין עִמּוֹ. רִבִּי הוֹרְיָינָה אַחוֹי דְרִבִּי שְׁמוּאֵל בַּר סוֹסַרְטַיי בְּעָא אַחוֹי מִיפְלוֹג עִימֵּיהּ. אָמַר לוֹ. אַלֶכְסַנְדְּרִי אַחוֹי. יְדַע אַתְּ דִּשְׁבַק אָבוּנָן אֲלָפִים. וְכֵן הָאִשָׁה כול׳. אָמַר רִבִּי לָא. אָמְרָה בְּבֵית דִּין.

MISHNAH: If he is survived by adult and underage children and the adult ones improved the property, the improvement goes to the estate. But if they said, make an inventory of what our father left and we are going to work and profit from it, they improved it for themselves. Similarly, a woman who improved the property improved for the estate. But if she said: see what my husband left for me, I shall work it and eat from it settlement. ; then she improved it for herself. HALAKHAH: “If he is survived by adult and underage children,” etc. Rebbi La said, “if they said” in court. In the House of Rebbi Yannai they said, even a jug. also irnea, -ae, “jug, pitcher” (E. G.). Rav said, even a basket, even an axe. Rebbi Ḥiyya stated: Even a needle, even a thread to tie down. 5:1 (Notes 23–26 ), 12:2 Note 41; Babli 144a . Rebbi Ḥanina said, if somebody definitively married off his son in a house, the latter acquired it to apply only to a first marriage and in the Babli to the first marriage of the oldest son to a virgin, it being the first marriage of any of his children. . Rebbi Hoshaia stated, the house but not the movables 5:1 , R. Hoshaia is reported as saying “the movables but not the house”. . Rebbi La divided the dining hall. between himself and his son as their permanent abode. . Rebbi Ḥaggai asked Rebbi Yose: If the ceremony was in the bedroom but the wedding party was in the dining room, what is the rule? He told him, one does not see him leaving. Rebbi Joshua ben Levi said: One divides for the underaged because of the adults. But if the underaged found something additional and protested? Rebbi Abbahu said, they have to swear for them. Rebbi Mana said, everywhere the burden of proof is on the claimant except in this case. The Great Rebbi Ḥiyya I 42b reads: R. Ḥiyya bar Abba. In Gen. rabba 53(2 ), R. Abba. Our text is confirmed by Ravad Temim De‘im §58. says, without contract brothers are co-owners up to three generations. Rebbi [Yose] bar Abun said, also Rav Hamnuna did instruct in this sense. Rebbi Immi said, if a son was seen separated during his father’s lifetime, what he accumulated, he accumulated for himself. As the following: A person learned to be a barber. His brother wanted to share with him. The case came before Rebbi Immi who said, do we say that if a person found something, his brothers share with him? A person became an agent. His brother wanted to share with him. The case came before Rebbi Immi who said, do we say that if a person went into robbery, his brothers share with him? A brother of Rebbi Horiana, brother of Rebbi Samuel ben Sosartai, wanted to share with him. He told him, brother Alexander, do you not know that our father left us thousands? “Similarly, a woman,” etc. Rebbi La said, “if she said” in court.

הָאַחִין הַשּׁוּתָפִין שֶׁנָּפַל אֶחָד מֵהֶן לָאוּמָנוּת נָפַל לָאֶמְצַע. חָלָה וְנִתְרַפָּא נִתְרַפָּא מִשֶׁל עַצְמוֹ. הָאַחִין שֶׁעָשׂוּ מִקְצָתָן שׁוּשְׁבִּינוּת בְּחַיֵּי הָאָב חָזְרָה הַשּׁוּשְׁבִּינוּת חָזְרָה לָאֶמְצַע שֶׁהַשּׁוּשְׁבִּינוּת נִגְבֵּית בְּבֵית דִּין. אֲבָל שִׁילַּח לוֹ חֲבֵירוֹ כַדֵּי יַיִן וְכַדֵּי שֶׁמֶן אֵינָן נִגְבִּין מִפְּנֵי שֶׁהִיא גְּמִילוּת חֲסָדִים. הָאַחִין הַשּׁוּתָפִין כול׳. תַּנֵּי. הָאַחִין הַשּׁוּתָפִין שֶׁנָּפַל אֶחָד מֵהֶן לָאוּמָנוּת הַמֶּלֶךְ. בִּזְמַן שֶׁבָּאִין מִכֹּחַ הָאָרִיס נוֹטְלִין מִכֹּחַ הָאָרִיס. מִכֹּחַ בַּעַל הַבַּיִת נוֹטְלִין מִכֹּחַ בַּעַל הַבַּיִת. כְּהָדָא דְרַב נַחְמָן בַּר שְׁמוּאֵל בַּר נַחְמָן נִתְפָּשׂ לַבּוּלֵי. אָתָא עוֹבְדָא קוֹמֵי רִבִּי אִמִּי. אָמַר. אִין אִית בְּנִיכְסוֹי דְנַחְמָן שֶׁנִּתְפַּשׂ לוֹ יִנָּתֵן לוֹ מִנְּכָסָיו. וְאִם לָאו יִינָּתֵן לוֹ מִן הָאֶמְצַע. חָלָה וְנִתְרַפָּא נִתְרַפָּא מִן הָאֶמְצַע. תַּנֵּי. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. כָּל מַכָּה שֶׁיֵּשׁ לָהּ קִיצָּה מִתְרַפָּא מִכְּתוּבָּתָהּ. וְשֶׁאֵין לָהּ קִיצָּה מִתְרַפָּא מִן הַנְּכָסִים. כְּהָדָא קְרֵיבָתֵיהּ דְּרִבִּי שִׁמְעוֹן בַּר וָוא הֲוָות חֲשָׁשָׁה עֵיינָהּ. אֲתַת גַּבֵּי רִבִּי יוֹחָנָן. אֲמַר לָהּ. קְצִיץ הוּא אָהֵין אַסְיָיךְ. אִין קְצִיץ מִן פֶּרְנֵיךְ. אִין לָא קְצִיץ בַּעֲלֵיךְ יְהִיב לִיךְ. וְלֹא כֵן תַּנִּינָן. אַל תַּעַשׂ עַצְמְךָ כְּעֹרְכֵי הַדַּיָינִין. וָמַר רִבִּי חַגַּיי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. אָסוּר לְגַלּוֹת לְיָחִיד דִּינוֹ. אָמְרֵי. יְדַע הֲוָה רִבִּי יוֹחָנָן דְּהִיא אִיתָא כְשֵׁירָה בְּגִין כֵּן גְלֵי לָהּ. בַּעֲלָהּ בָּעֵי הֵן דִקְצַץ וְהִיא בְּעַיָיה הֵן דְלָא קְצַץ. לְמָאן שָׁמְעִין. לֹא לְבַעֲלָהּ. אָמַר רִבִּי מַתַּנְיָיה. הָדָא דְתֵימַר בְּהַהוּא דְּלֵית דִּינֵיהּ עִימֵּיהּ. בְּרַם בָּהוּא דְּאִית דִּינֵיהּ עִימֵּיהּ אָמַר לֵיהּ מִילְּתָא.

MISHNAH: If one of co-owning brothers was requisitioned, he was requisitioned from the estate. If he fell sick and was healed, the medical costs are his own. If some of the brothers together sent a wedding gift during their father’s lifetime, if a corresponding gift was returned, it returned to them in common since wedding gifts can be sued for in court. But if somebody’s friend sent him pitchers of wine or oil they cannot be sued for since they represent deeds of charity. HALAKHAH: “If one of co-owning brothers,” etc. It was stated: If one of co-owning brothers was requisitioned for government service. If this was because of the sharecroppper 144b in the name of Ravad and Rashba Novellae ad 144b: brothers. Since only rich and well-known people were ordered to pay for the city services, if the estate was renowned for its riches, the estate had to pay for the cost of services. If it was because of the personal renown of the person appointed, he had to bear the cost. , he takes because of the sharecropper 144b in the name of Ravad and Rashba Novellae ad 144b: brothers. Since only rich and well-known people were ordered to pay for the city services, if the estate was renowned for its riches, the estate had to pay for the cost of services. If it was because of the personal renown of the person appointed, he had to bear the cost. . If because of the head of household, he takes as head of household. As the following: Rav Naḥman bar Samuel bar Naḥman was appointed to the city council. The case came before Rebbi Immi. He said, if Naḥman who was caught has enough property, it should be given from his property; otherwise it should be given to him from the common estate. If she fell sick and was healed, the medical costs are on the estate which disagrees with the Mishnah. . It was stated: 4:5 , Babli Ketubot 52b . A shortened version of the paragraph is in Ketubot 4:11, Notes 231–236 . It is commented on by Ran ( Ketubot 4, ad Alfasi #249), and Rosh ( Ketubot 4, #23). “Rabban Simeon ben Gamliel says, for any hurt which has a fixed medical fee, she is healed from her ketubah ; if it does not have a fixed medical fee, she is healed from the estate.” As the following: The eye of a female relative of Rebbi Simeon bar Abba hurt. She came to Rebbi Joḥanan. He asked her: Did your doctor mention a fixed fee? If [the fee] is fixed, from your ketubah , if it is not fixed, your husband will give it to you indicates that it refers to an estate, not a living husband who bears unlimited responsibility for his wife’s health. . But did we not state: “Do not turn yourself into a pleader 1:8. It is unethical for a judge to dispense legal advice. ”, and did not Rebbi Ḥaggai say in the name of Rebbi Joshua ben Levi, it is forbidden to disclose a judgment to a party? They said, Rebbi Joḥanan knew her to be an honest woman; therefore, he disclosed it to her. If her husband wants a treatment at a fixed rate, but she wants one without fixed rate, does one not listen to her husband? Rebbi Mattaniah said, only if the case not be before him. But if the case be before him, he has to tell it as it is.

הַשּׁוֹלֵחַ סִבְלוֹנוֹת לְבֵית חָמִיו שִׁילַּח שָׁם מֵאָה מְנָה וְאָכַל שָׁם סְעוּדַת חָתָן אֲפִילוּ בְדֵינַר אֵינָן נִיגְבִּין. לֹא אָכַל שָׁם סְעוּדַת חָתָן הֲרֵי אֵילּוּ נִיגְבִּין. שִׁילַּח סִיבְלוֹנוֹת מְרוּבִּין שֶׁיָּבוֹאוּ עִמָּהּ לְבֵית בַּעֲלָהּ הֲרֵי אֵילּוּ נִיגְבִּין. סִיבְלוֹנוֹת מְמוּעָטִין כְּדֵי שֶׁתִּשְׁתַּמֵּשׁ בָּהֶן וְהִיא בְבֵית אָבִיהָ אֵינָן נִיגְבִּין. הַשּׁוֹלֵחַ סִבְלוֹנוֹת לְבֵית חָמִיו כול׳. חַד בַּר נַשׁ שִׁילַּח לָאֲרוּסָתוֹ סִבְלוֹנוֹת מְרוּבִּין. אָמְרוּ לֵיהּ קְרִיבוֹי. לֹא תִיטְעוֹם תַּמָּן כְּלוּם. אֲזַל וְלָא שְׁמַע לוֹן וַכָל. וְנָפַל בֵּיתָא וּזְכוֹן בְּכוּלָּאּ. חַד בַּר נַשׁ שִׁילַּח לָאֲרוּסָתוֹ עֶשְׂרִים וְאַרְבַּע קָרְיוֹת מִינֵי חַרְת בֵּין פֶּסַח לָעֲצֶרֶת. וְלֹא אִיתְקַשֵּׁי לָרַבָּנִן אֶלָּא מְנָן אַייתֵי זֶרַע דְכִיתָּן וְזֵיתִין. רִבִּי פְּרִירָא אוֹקִיר לְרִבִּי יְהוּדָה נְשִׂיָיא תְּרֵין פּוּגְלִין בֵּין רֵישׁ שַׁתָּא לְצוֹמָא וַהֲוָה פֻקֵי שִׁמִיטְתָא וַהֲוָה אִית בּוֹן טְעוּנָא דְּגַמְלָא. אֲמַר לֵיהּ רִבִּי. לֵית אִינּוּן אֲסִירִין. לָאו סְפִחִין אִינּוּן. אֲמַר לֵיהּ בְּפֻקֵי שְּׁמִיטְּתָא אִיזְדַּרְעוּן. בְּאוֹתָהּ שָׁעָה הִתִּיר רִבִּי לִיקַח יָרָק מוֹצָאֵי שְׁבִיעִית מִיַּד.

MISHNAH: If somebody sent bridal gifts to his father-in-law’s house, if he sent there for 100 minas and ate there a marriage meal for at least a denar’s worth, they cannot be collected. If he did not eat there a marriage meal, they can be collected. If he sent large bridal gifts which she is expected to bring with her to her husband’s house, they can be collected. Small bridal gifts which she is supposed to use in her father’s house cannot be collected. HALAKHAH: “If somebody sent bridal gifts to his father-in-law’s house,” etc. A person sent to his preliminarily wedded wife large bridal gifts. His relatives told him not to taste anything there. He went, did not listen to them, and ate. The house collapsed; they kept everything. A person sent to his preliminarily wedded wife 24 gourds filled with various kinds of agricultural produce between Passover and Pentecost. It was only a problem for the rabbis: from where did he bring flax and olive seeds? 7:4, Notes 78, 81. The paragraph also is quoted in Ševi‘it 6:4, Note 133 . Rebbi Perira brought before Rebbi Jehudah the Prince two radishes between New Year’s Day and the Fast. It was the year after a Sabbatical, and they were a camel’s load. He said to him, rabbi, are they not forbidden? Are they no aftergrowth? He said to him, they were sown after the end of the Sabbatical year. At that moment did Rebbi permit to buy vegetables immediately after the end of the Sabbatical year.

שְׁכִיב מְרַע שֶׁכָּתַב כָּל נְכָסָיו לַאֲחֵרִים שִׁיֵיר קַרְקַע כָּל שֶׁהוּא מַתָּנָתוֹ קַיֶימֶת. לֹא שִׁיֵיר קַרְקַע כָּל שֶׁהוּא אֵין מַתָּנָתוֹ קַיֶימֶת. לֹא כָתַב בָּהּ שְׁכִיב מְרַע הוּא אוֹמֵר שְׁכִיב מְרַע הָיִיתִי וְהֵן אוֹמְרִים בָּרִיא הָיָה צָרִיךְ לְהָבִיא רְאָיָיה שֶׁשְּׁכִיב מְרַע הָיָה דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים הַמּוֹצִיא מֵחֲבֵירוֹ עָלָיו הָרְאָיָיה. שְׁכִיב מְרַע שֶׁכָּתַב כָּל נְכָסָיו לַאֲחֵרִים כול׳. רַב יִרְמְיָה בְשֵׁם רַב. שִׁיֵיר מְטַלְטְלִין לֹא עָשָׂה כְּלוּם. אֶלָּא הִנִּיחַ לוֹ מָעוֹת וְלָקַח קַרְקַע כְּמִי שֶׁשִּׁיֵיר לוֹ קַרְקַע. וְדָא דְתֵימַר. לֹא שִׁיֵיר קַרְקַע כָּל שֶׁהוּא אֵין מַתָּנָתוֹ מַתָּנָה. בְּאוֹתוֹ שֶׁלֹּא הִבְרִיא. אֲבָל אִם הִבְרִיא הָדָא הִיא דָּמַר רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי יַנַּאי. עָשׂוּ דִבְרֵי שְׁכִיב מְרַע כְּבָרִיא שֶׁכָּתַב וְנָתַן. וְהוּא שֶׁמֵּת מֵאוֹתוֹ הַחוֹלִי. מְסוּכָּן שֶׁחִילֵּק נְכָסָיו בֵּין בַּחוֹל בֵּין בַּשַׁבָּת מַה שֶׁעָשָׂה עָשׂוּי. וְאִם הָיָה בָרִיא עַד שֶׁיִּכְתּוֹב בַּכֶּסֶף בַּשְּׁטָר וּבַחֲזָּקָה. אָמַר רִבִּי יוֹחָנָן. נִיטְמָא בְסָפֵק בִּקְעָה בֵּין בִּימוֹת הַחַמָּה בֵּין בִּימוֹת הַגְּשָׁמִים. מַחֲלוֹקֶת רִבִּי מֵאִיר וַחֲכָמִים. בָּא לִישְׁאָל בִּימוֹת הַחַמָּה נִשְׁאֲלִין לוֹ בִּימוֹת הַחַמָּה. בִּימוֹת הַגְּשָׁמִים נִשְׁאֲלִין לוֹ בִּימוֹת הַגְּשָׁמִים. אָמַר רִבִּי יוֹחָנָן. וּבִלְבַד יָמִים הַסְּמוּכִים לַגְּשָׁמִים. רִבִּי יַנַּאי בְשֵׁם רִבִּי. יַד הַשְׁטָרוֹת לַתַּחְתּוֹנָה. אָמַר לֵיהּ רִבִּי יוֹחָנָן. וְלָאו מַתְנִיתָא הִיא. לֹא כָתַב לָהּ שְׁכִיב מְרַע וְהוּא אוֹמֵר שְׁכִיב מְרַע וכול׳. וַהֲוָה רִבִּי יַנַּיי מְקַלֵּס לֵיהּ. הַזָּלִים זָהָב מִכִּיס. בְּנִי אַל יָלִיזוּ מֵעֵינֶיךָ וגו׳. חַד טְלִי זְבִין נִיכְסוֹי. אָתָא עוֹבְדָא קוֹמֵי רִבִּי חִיָיה בַּר יוֹסֵף וְרִבִּי יוֹחָנָן. רִבִּי חִיָיה בַּר יוֹסֵף אָמַר. חֲזָקָה עַל בֶּן דַּעַת חָתְמוּ. רִבִּי יוֹחָנָן אָמַר. מִכֵּיוָן שֶׁקִּיבֵּל עָלָיו לַעֲקוֹר נִכְסִין מִמִּשְׁפָּחָה עָלָיו לְהָבִיא הָרְאָיָיה. אוֹמֵר רִבִּי יוֹחָנָן. יַד הַשְׁטָרוֹת לָעֶלְיוֹנָה. רִבִּי יָסָא בְעָא קוֹמֵי רִבִּי יוֹחָנָן. מַה בְּרִבִּי. דְּרִבִּי אָמַר. יַד בַּעַל הַשְּׁטָר לַתַּחְתּוֹנָה. אָמַר לֵיהּ. דִּבְרֵי הַכֹּל הִיא יַד הַשְׁטָרוֹת לָעֶלְיוֹנָה. וְהֵיךְ אַתּוּן אָמְרִין. אָתָא עוֹבְדָא קוֹמֵי רִבִּי חִיָיה בַּר יוֹסֵף וְאָמַר. חֲזָקָה עַל בֶּן דַּעַת חָתְמוּ. וָתְּ אָמְרָת. מִכֵּיוָן שֶׁקִּיבֵּל עָלָיו לַעֲקוֹר נְכָסִים מִמִּשְׁפָּחָה לְמִשְׁפָּחָה עָלָיו לְהָבִיא רְאָיָיה. אָמַר לֵיהּ. אֲנָא לָא אָמְרִית הָדָא מִילְּתָא. אָמַר רִבִּי זֵירָא קוֹמֵי רִבִּי יָסָא. אֲפִילוּ בָּעֵי רִבִּי יוֹחָנָן מִיכְפּוֹר. וְלָא כֵן אָמַר רִבִּי יוֹחָנָן בְּשֵם רִבִּי. יַד בַּעַל הַשְּׁטָר לַתַּחְתּוֹנָה. אָמַר לֵיהּ רִבִּי יוֹחָנָן. וְלָאו מַתְנִיתָא הִיא. אֶלָּא חֲכָמִים שֶׁהֵן כְּרִבִּי. רַב יִרְמְיָה בְשֵׁם רַב. הֲלָכָה כְרִבִּי מֵאִיר. שְׁמוּאֵל אָמַר. חִילּוּפִין הִיא מַתְנִיתָא. מָהוּ חִילּוּפִין הִיא מַתְנִיתָא. חֲבֵרַיָיא רַבְרְבַיָיא אָמְרֵי. עֵדִים. חֲבֵרַיָיא זְעִירַיָיא אָמְרֵי. אֵין עֵדִים. כְּלוּם פְּלִיגֵי אֶלָּא עַל הָעֵדִים. אָמַר רִבִּי אָחָא. כֵּיוָן שֶׁאָמַרְתִּי לָכֶם לִכְתּוֹב שְׁכִיב מְרַע וְלֹא כְתַבְתֶּם שַׁקָּרִים אַתֶּם.

MISHNAH: If a bedridden person distributed all his properties to others but reserved any real estate his gift is permanent; if he did not reserve any real estate his gift is not permanent. If [in the document] it was not written “bedridden”; he says, I was bedridden, but they are saying, he was healthy, he must prove that he was bedridden, the words of Rebbi Meїr evidence that so was the prior state. If the bequeather is healthy now, proof is required that he was not healthy when the gift document was written. An alternative interpretation would be that he holds that a duly executed and witnessed document is always valid unless proven invalid. The technical term for this position is: “the holder of a document is advantaged.” . But the Sages say, the burden of proof is on the claimants. HALAKHAH: “If a bedridden person distributed all his properties to others,” etc. Rav Jeremiah in the name of Rav: If he reserved any movables, he did not do anything. But if he reserved money and bought real estate it is as if he reserved real estate. And what you say that if he did not reserve any real estate his gift is not a gift, if he did (not) recuperate. But if he did [not] recuperate, that is the case about which Rebbi Joḥanan said in the name of Rebbi Yannai, they treated words of a bedridden person like those of a healthy person who wrote and delivered 11:1 Note 23 ; Giṭṭin 1:6, Note 201 ; Babli Giṭṭin 13a , 15a ; Bava batra 151a , 175a . ; but only if he died from that sickness. If a critically ill person distributed his property, whether on a weekday or on the Sabbath, what he did is valid. But if he was healthy [it is valid] only if he wrote “by money, or contract, or possession. 1:5 . ” Rebbi Joḥanan said: Somebody became possibly impure 6:6 declares that a doubt which arises about impurity in a private domain is treated as if the case were about certain impurity whereas in a public domain the same case is treated as one of purity. Mishnah 6:7 then notes that an agricultural area is treated like a private domain during the rainy season (the entire time between ploughing at the time of the first rains through harvest in early summer) but as a public domain after the harvest is completed and the fields are cleared. in an agricultural area whether in summer or in winter; this refersn to the dispute between Rebbi Meїr and the Sages. If he comes to ask in summer, one answers him according to the rules of summer; in the winter, one answers him according to the rules of winter. Rebbi Joḥanan said, only days close to the rainy season. Rebbi Yannai in the name of Rebbi: The holder of documents is disadvantaged. Rebbi Joḥanan said to him, is that not the Mishnah: “If [in the document] it was not written ‘bedridden’ but he says, I was bedridden,” etc. Rebbi Yannai praised him “those who pour out gold from the wallet 46:6 . ,” “my son, they should not be removed from your eyes, 3:21 . ” etc. 8:1 Note 17 , Yebamot 1:1 Notes 96–103 , Soṭah 2:6 Note 177 , Qiddušin 3:5 Note 166 . A young man was selling his properties 5:8 permits underage children to buy and sell movables as soon as they are able to handle money. The inference is that for real estate transactions one has to be an adult. The Babli, 156a , restricts the right to sell inherited real estate to people who have reached the age of 20. It is clear from the case discussed here that this is a purely Babylonian restriction. . The case came before Rebbi Ḥiyya bar Joseph and Rebbi Joḥanan. Rebbi Ḥiyya bar Joseph said, the presumption is that they signed for a mentally capable person. Rebbi Joḥanan said, since he undertook to uproot the properties from the family, he has to bring proof. Rebbi Joḥanan said, the holder of documents is advantaged evidence that so was the prior state. If the bequeather is healthy now, proof is required that he was not healthy when the gift document was written. An alternative interpretation would be that he holds that a duly executed and witnessed document is always valid unless proven invalid. The technical term for this position is: “the holder of a document is advantaged.” . Rebbi Yasa asked before Rebbi Joḥanan, how about Rebbi, since Rebbi said, the holder of documents is disadvantaged? He told him, everybody agrees that the holder of documents is advantaged. But how could you say that a case came before Rebbi Ḥiyya bar Joseph who said, the presumption is that they signed for a mentally capable person. And you said, since he undertook to uproot the properties from the family to another family, he has to bring proof! He told him, I never said this 18b ) this opinion is credited to R. Simeon ben Laqish, confirmed in his name by the Yerushalmi Ševi‘it 10:5 Note 96 and Giṭṭin 4:2 Note 46 , in R. La’s name Ketubot 2:3 Note 61 . . Rebbi Ze‘ira said before Rebbi Yasa, even if Rebbi Joḥanan wants to deny it, did not Rebbi Yannai say in the name of Rebbi: The holder of documents is disadvantaged. Rebbi Joḥanan said to him, is that not the Mishnah? This is the opinion of the Sages who follow Rebbi. Rav Jeremiah in the name of Rav: Practice follows Rebbi Meir. Samuel said, the Mishnah is inverted. In what is the Mishnah inverted? The senior colleagues said, “witnesses.” 2:3 , an anonymous Mishnah which therefore is held to represent R. Meїr’s opinion, witnesses may agree that they signed a deed but that nevertheless the deed is invalid since they acted under duress. Therefore, R. Meїr in the Mishnah here should not object to an investigation of the witnesses on a document of questionable validity. The junior colleagues said, no “witnesses”: did they only disagree about witnesses? Rebbi Aḥa said, since I told you to write “bedridden” and you did not write it, you are liers Since people who write down oral dispositions of a sick person are required to state in the document that it is a death-bed will, the donor claims that the document is invalid because it did not follow his instructions and, therefore, the genuine signatures on the document convict the signatories of lying. .

הַמְחַלֵּק נְכָסָיו עַל פִּיו רִבִּי אֱלִיעֶזֶר אוֹמֵר אֶחָד בָּרִיא וְאֶחָד מְסוּכָּן נְכָסִים שֶׁיֵּשׁ לָהֶן אַחֵרָיוּת נִקְנִין בַּכֶּסֶף וּבַשְׁטָר וּבַחֲזָקָה וְשֶׁאֵין לָהֶן אַחֵרָיוּת אֵינָן נִקְנִין אֶלָּא בִּמְשִׁיכָה. אָמְרוּ לוֹ מַעֲשֶׂה בְּאִימָּן שֶׁל בְּנֵי רוֹכֵל שֶׁהָיְתָה חוֹלָה וְאָמְרָה תְּנוּ כְבִינָתִי לְבִתִּי וְהִיא בִשְׁנֵים עָשָׂר מְנָה וָמֵתָה וְקִיְימוּ חֲכָמִים אֶת דְּבָרֶיהָ. אָמַר לָהֶן בְּנֵי רוֹכֵל תִּקְבְּרֵן אִימָּם. הַמְחַלֵּק נְכָסָיו עַל פִּיו כול׳. עַד כְדוֹן בְּשֶׁהָיוּ קַרְקָעוֹת וּמִטַּלְטְלִין בְּמָקוֹם אֶחָד. הָיוּ קַרְקָעוֹת בְּמָקוֹם אֶחָד וּמִטַּלְטְלִין בְּמָקוֹם אַחֵר. אָמַר רִבִּי בּוּן. נִישְׁמְעִינָהּ מֵהָדָא. אָמַר לָהֶן רִבִּי אֱלִיעֶזֶר. מַעֲשֶׂה בִּמְרוֹנִי שֶׁהָיָה בִּירוּשָׁלֵם וְהָיוּ לוֹ מִטַּלְטְלִין הַרְבֶּה וּמְבַקֵּשׁ לְחַלְּקָן. אָמְרוּ לוֹ. אֵין לְךָ תַקָּנָה אֶלָּא אִם כֵּן קָנִיתָ קַרְקַע. מֶה עָשָׂה. הָלַךְ וְקָנָה סֶלַע אֶחָד סָמוּךְ לִירוּשָׁלֵם. אָמַר. חֶצְיָיהּ צְפוֹנִי אֲנִי נוֹתֵן לִפְלוֹנִי וְעִמּוֹ מֵאָה צֹאן וּמֵאָה חָבִיּוֹת שֶׁל יַיִן. מֵחֶצְיָיהּ דְּרוֹמִי אֲנִי נוֹתֵן לִפְלוֹנִי עִם מֵאָה חָבִיּוֹת שֶׁל שֶׁמֶן. וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְקִיְימוּ אֶת דְּבָרָיו. אָמַר רִבִּי חֲנַנְיָה קוֹמֵי רִבִּי מָנָא. וְלֹא שְׁכִיב מְרָע הוּא. לְפִי שֶׁבְּכָל מָקוֹם אֵין אָדָם מְזַכֶּה אֶלָּא בִּכְתָב. וָכָא אֲפִילוּ בִדְבָרִים. לְפִי שֶׁבְכָל מָקוֹם אֵין אָדָם מְזַכֶּה עַד שֶׁיִּהְיוּ קַרְקָעוֹת וּמְטַלְטְלִין בְּמָקוֹם אֶחָד. וָכָא אֲפִילוּ קַרְקָעוֹת בְּמָקוֹם אֶחָד וּמִטַּלְטְלִין בְּמָקוֹם אֶחָד. אֲמַר לֵיהּ. וְלֹא רִבִּי אֱלִיעֶזֶר הִיא. שַׁנְיָיא הִיא. שְׁכִיב מְרָע דְּרִבִּי לִיעֶזֶר כְּבָרִיא דְּרַבָּנִן. אֲמַר לֵיהּ. שְׁכִיב מְרָע דְּרִבִּי אֱלִיעֶזֶר כְּבָרִיא דְּרַבָּנִן. תַּמָּן תַּנִּינָן. רִבִּי עֲקִיבָה אוֹמֵר. קַרְקַע כָּל שֶׁהוּא. אָמַר רִבִּי מַתַּנְיָה. תִּיפְתָּר מָקוֹם שִׁיבּוֹלֶת אַחַת וּמַרְגְלִית טְמוּנָה בוֹ. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. עִולָא הָיָה רוֹצֶה לְקַלְּלָן שֶּׁהֵן זוֹרְעִין כּוּרְכְּמִין בַּכֶּרֶם.

MISHNAH: If somebody distributes his property orally, Rebbi Eliezer says that whether he is healthy or critical, guaranteed properties can be acquired by money, or contract, or possession. Not guaranteed properties can only be acquired by drawing close 1:5 . . They said to him, it happened that the mother of the Bene Rokhel was sick and said, give my bonnet to my daughter, it is worth twelve minas. She died and the Sages confirmed her words. He answered them, the Bene Rokhel should have been buried by their mother. HALAKHAH: 3:8 (Notes 134–147 ), also quoted in Qiddus̊in 1:5, Note 500. A similar quote is in the Babli, 156b . So far if real estate and movables were at the same place. If real estate was at one place and movables elsewhere? Rebbi Abin bar Ḥiyya said, let us hear from the following: Rebbi Eliezer said to them, it happened that a man from Meron was dwelling in Jerusalem who was rich in movables. He wanted to distribute them, to give them as gifts. They said to him, you cannot do that except if you acquire real estate. What did he do? He went and bought a rock near Jerusalem and said: The Northern part I give to X with a hundred sheep and a hundred amphoras of wine, the Southern part I give to Y with a hundred amphoras of oil. The matter came before the Sages, who upheld his words. Rebbi Ḥananiah said before Rebbi Mana: But was he not bedridden? For in general a person might give property rights only in writing, and here even orally. In general, a person might give only if real estate and movables are at the same place; here, however, the real estate was at one place and the movables elsewhere. He said to him: But is there a difference for Rebbi Eliezer? Would the sick person for Rebbi Eliezer be like the healthy person for the rabbis? He said to him: The sick person for Rebbi Eliezer is like the healthy person for the rabbis. There, we have stated: “Rebbi Aqiba says, any real estate …” Rebbi Mattaniah said, explain it if it had space for one stalk but a pearl was hidden in it: “ ‘Any real estate is subject to peah and first fruits, the words of Rebbi Aqiba.’ What is the use of any real estate? Rebbi Mattaniah said, explain it if it had space for one stalk but a pearl was hidden in it.” . Rebbi Yose ben Rebbi Abun said, he looked for a pretext to curse them since they were sowing saffron in a vineyard The Babli, 156b , clearly knows of the Yerushalmi explanation since after stating Samuel’s explanation that R. Eliezer wanted to curse them because they kept thistles in their vineyard, it asks: We understand that growing saffron is forbidden, but what is wrong with thistles? .

וַחֲכָמִים אוֹמְרִים בַּשַּׁבָּת דְּבָרָיו קַיָימִין מִפְּנֵי שֶׁאֵינוֹ יָכוֹל לִכְתּוֹב אֲבָל לֹא בַחוֹל. רִבִּי יְהוֹשֻׁעַ אוֹמֵר בַּשַּׁבָּת אָמְרוּ קַל וַחוֹמֶר בַּחוֹל. כַּיּוֹצֵא בוֹ זָכִין לַקָּטָן וְאֵין זָכִין לַגָּדוֹל. רִבִּי יְהוֹשֻׁעַ אוֹמֵר לַקָּטָן אָמְרוּ קַל וַחוֹמֶר לַגָּדוֹל. וַחֲכָמִים אוֹמְרִים בַּשַּׁבָּת דְּבָרָיו קַיָימִין כול׳. אִית תַּנָּיֵי תַנֵּי וּמַחֲלִיף. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. כֵּינִי מַתְנִיתָא. אִם בַּשַּׁבָּת אָמְרוּ קַל וַחוֹמֶר בַּחוֹל. אִית תַּנָּיֵי תַנֵּי וּמַחֲלִיף. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. כֵּינִי מַתְנִיתָא. אִם בַּקָּטָן אָמְרוּ קַל וַחוֹמֶר בַּגָּדוֹל.

MISHNAH: But the Sages say, on the Sabbath, his words are confirmed since he cannot write, but not on weekdays. Rebbi Joshua says, they said that for the Sabbath, so much more for weekdays. Similarly, one may acquire for an underage person but not for an adult. Rebbi Joshua says, they said that for an underage person, so much more for an adult. HALAKHAH: “But the Sages say, on the Sabbath, his words are confirmed,” etc. Some Tannaїm state it inversely. Rebbi Joshua ben Levi said, so is the Mishnah: if they said that for the Sabbath, so much more for weekdays. Some Tannaїm state it inversely. Rebbi Joshua ben Levi said, so is the Mishnah: if they said that for an underage person, so much more for an adult.

נָפַל הַבַּיִת עָלָיו וְעַל אָבִיו עָלָיו וְעַל יוֹרְשָׁיו עָלָיו וְעַל מוֹרִישָׁיו וְהָיְתָה עָלָיו כְּתוּבַּת אִשָּׁה וּבַעֲלֵי חוֹב יוֹרְשֵי הָאָב אוֹמְרִים הַבֵּן מֵת רִאשׁוֹן וְאַחַר כָּךְ מֵת הָאָב. וּבַעֲלֵי הַחוֹב אוֹמְרִים הָאָב מֵת רִאשׁוֹן וְאַחַר כָּךְ מֵת הַבֵּן. בֵּית שַׁמַּאי אוֹמְרִים יַחֲלוֹקוּ וּבֵית הִלֵּל אוֹמְרִים נְכָסִים בְּחֶזְקָתָן. נָפַל הַבַּיִת עָלָיו וְעַל אִשְׁתּוֹ יוֹרְֹשֵי הָאָב אוֹמְרִים הָאִשָּׁה מֵתָה רִאשׁוֹנָה וְאַחַר כָּךְ מֵת הַבַּעַל. יוֹרְשֵי הָאִשָּׁה אוֹמְרִים הָאִישׁ מֵת רִאשׁוֹנָה וְאַחַר כָּךְ מֵתָה הָאִשָּׁה. בֵּית שַׁמַּאי אוֹמְרִים יַחֲלוֹקוּ וּבֵית הִלֵּל אוֹמְרִים נְכָסִים בְּחֶזְקָתָן. כְּתוּבָּה בְּחֶזְקַת יוֹרְשֵׁי הַבַּעַל. וּנְכָסִים הַנִּכְנָסִין וְהַיּוֹצְאִין עִמָּהּ בְּחֶזְקַת יוֹרְשֵׁי הָאָב. נָפַל הַבַּיִת עָלָיו וְעַל אִמּוֹ אֵילּוּ וָאֵילּוּ מוֹדִין שֶׁיַּחֲלוֹקוּ. אָמַר רִבִּי עֲקִיבָה מוֹדֶה אֲנִי בָזֶה שֶׁהַנְּכָסִים בְּחֶזְקָתָן. אָמַר לוֹ בֶּן עַזַּאי עַל הַחֲלוּקִין אָנוּ מִצְטָעֲרִין אֶלָּא שֶׁבָּאתָ לַחֲלוֹק עָלֵינוּ אֶת הַשָּׁוִוין. נָפַל הַבַּיִת עָלָיו וְעַל אָבִיו כול׳. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. זֹאת אוֹמֶרֶת שֶׁבֶּן עַזַּאי חָבֵר וְתַלְמִיד לְרִבִּי עֲקִיבָה.

MISHNAH: If the house collapsed on him and his father, or on him and his heirs, or on him and one from whom he inherits, and a woman’s ketubah and documents of indebtedness were on him. The father’s heirs say that the son died first and then the father; the holders of the debt say that the father died first and then the son. The House of Shammai say that they shall split; the House of Hillel say the properties are in the possession of their holders. If the house collapsed on him and his wife; the father’s heirs say that the wife died first and then the husband. The wife’s heirs say that the man died first and then the wife which is inherited by her family. . The House of Shammai say that they shall split; the House of Hillel say the properties are in the possession of their holders, the ketubah is in the hands of the husband’s heirs; properties that enter and leave with her 7:1 . are in the hands of her father’s heirs. If the house collapsed on him and his wife; the father’s heirs say that the wife died first and then the husband. The wife’s heirs say that the man died first and then the wife which is inherited by her family. . The House of Shammai say that they shall split; the House of Hillel say the properties are in the possession of their holders, the ketubah is in the hands of the husband’s heirs; properties that enter and leave with her 7:1 . are in the hands of her father’s heirs. HALAKHAH: “If the house collapsed on him and his father,” etc. Rebbi Samuel ben Rav Isaac said, this implies that Ben Azzai was a colleague and student of Rebbi Aqiba.