בבא בתרא דף סז

אגבה עישור נכסי, אפילו מאצטרובלי דריחיים. אמר רב אשי: כי הוינן בי רב כהנא, מגבינן אפילו מעמלא דבתי.

collect for her one-tenth of her father’s estate, in keeping with the rabbinic ordinance that states that if a man dies, his sons are obligated to give his daughter a tenth of his landed properties as a dowry, and collect it even from his immovable lower millstones, as they too are considered landed property. Rav Ashi said: When we were students in Rav Kahana’s house we would collect for this purpose even from the rent of houses; since this money is earned from real estate, it too has the status of landed property and is included in the dowry calculations.

מתני׳ המוכר את החצר – מכר בתים, בורות, שיחין ומערות; אבל לא את המטלטלין. בזמן שאמר לו: ״הוא וכל מה שבתוכו״ – הרי כולן מכורין.

MISHNA: One who sells a courtyard without specifying what is included in the sale has sold with it the houses, pits, ditches, and caves found in the courtyard, but he has not sold the movable property. When the seller says to the buyer: I am selling you it and everything that is in it, all these components are sold along with the courtyard, even the movable property. Both in this case, where he executes the sale without specification, and in that case, where he adds the phrase that includes the movable property, he has not sold the bathhouse, nor has he sold the olive press that is in the courtyard, as each is an entity with a discrete purpose and not an integral part of the courtyard. Rabbi Eliezer says: One who sells a courtyard without specifying what is included in the sale has sold only the airspace, i.e., the open space, of the courtyard, but nothing found in the courtyard, not even the houses.

בין כך ובין כך – לא מכר לא את המרחץ, ולא את בית הבד שבתוכה. רבי אליעזר אומר: המוכר את החצר – לא מכר אלא אוירה של חצר.

גמ׳ תנו רבנן: המוכר את החצר – מכר בתים החיצונים, ובתים הפנימים, ובית החולסאות. חנויות פתוחות לתוכה – נמכרות עמה, ושאין פתוחות לתוכה – אין נמכרות עמה.

GEMARA: The Sages taught in a baraita (Tosefta, 3:1): One who sells a courtyard has sold with it the outer houses that can be accessed directly from the courtyard, and the inner houses that can be entered only via the outer houses, and the area of the sand fields [uveit haḥolsaot]. As for the stores, those that open into the courtyard are sold along with it; those that do not open into it, but rather open into the public domain, even if they are located in the courtyard, are not sold along with it; and those that open both into this courtyard and into that other public domain are grouped together with those that open into this courtyard alone, and both these and those are sold with it. Rabbi Eliezer says: One who sells a courtyard without specifying what is included in the sale has sold only the open space of the courtyard.

פתוחות לכאן ולכאן – [אלו] ואלו נמכרות עמה. רבי אליעזר אומר: המוכר את החצר – לא מכר אלא מילוסא של חצר.

אמר מר: פתוחות לכאן ולכאן – נמכרות עמה. והא תני רבי חייא: אין נמכרות עמה! לא קשיא; הא דרוב תשמישתייהו לגו, הא דרוב תשמישתייהו לבר.

The Master said in the baraita: Stores that open both into this courtyard and into that public domain are sold along with the courtyard. The Gemara raises an objection: But didn’t Rabbi Ḥiyya teach a baraita that states that such stores are not sold with the courtyard? The Gemara answers that this is not difficult: This baraita, that teaches that the stores are sold along with the courtyard, is referring to a case where the majority of their use is from within, i.e., the stores are mainly accessed from within the courtyard, while that baraita of Rabbi Ḥiyya, that teaches that the stores are not sold along with the courtyard, is referring to a case where the majority of their use is from without, i.e., the stores are accessed mainly from the public domain.

רבי אליעזר אומר: המוכר את החצר – לא מכר אלא אוירה של חצר. אמר רבה: אי דאמר ליה: ״דירתא״ – דכולי עלמא לא פליגי דבתי משמע.

The mishna teaches, and it was similarly taught in the baraita, that Rabbi Eliezer says: One who sells a courtyard has sold only the airspace of the courtyard, and he has sold nothing found in the courtyard, not even the houses. To clarify the disagreement between the unattributed opinion in the mishna and Rabbi Eliezer, Rabba said: If the seller said to the buyer that he is selling him dirata, i.e., the place of residence, everyone agrees that he means to sell the houses and that they are also included in the sale. When they disagree, it is where he said to him that he is selling him darta, i.e., the courtyard. One Sage, Rabbi Eliezer, holds that he means to sell only the garden, i.e., the space between the houses, and one Sage, the unattributed first opinion in the mishna, holds that he means to sell also the houses.

כי פליגי – דאמר ליה: ״דרתא״; מר סבר: תרביצא משמע, ומר סבר: בתי משמע.

איכא דאמרי, אמר רבה: אי דאמר ליה ״דרתא״ – דכולי עלמא לא פליגי דבתי משמע. כי פליגי, דאמר ליה: ״חצר״; מר סבר:

Some state a different version of this discussion, according to which Rabba says: If the seller says to the buyer that he is selling him darta, everyone agrees that he means to sell also the houses and that they are included in the sale. When they disagree, it is where he said to him that he is selling him the ḥatzer, the Hebrew term for courtyard. One Sage, Rabbi Eliezer, holds that when he says ḥatzer, he means to sell him only the airspace, i.e., the open space of the courtyard itself, and one Sage, the unattributed first opinion in the mishna, holds that houses are also included in the sale, just as the courtyard of the Tabernacle included the Tabernacle itself.

חצר – אוירא משמע, ומר סבר: כחצר המשכן.

ואמר רבה אמר רב נחמן: מכר לו חולסית ומצולה; החזיק בחולסית – לא קנה מצולה, החזיק במצולה – לא קנה חולסית. איני?! והא אמר שמואל:

§ And Rabba says that Rav Naḥman says: If one sold another a sand field for glass making, and a pond for fishing or some other purpose, if the buyer took possession of the sand field in order to finalize the transaction, he has not acquired the pond and must therefore perform a separate act of acquisition for it. Conversely, if he took possession of the pond, he has not acquired the sand field. The Gemara asks: Is that so? But doesn’t Shmuel say: If one sold another ten fields in ten different regions, all in a single bill of sale, once he takes possession of one of them, he has acquired them all; and the two cases seem to be analogous.

מכר לו עשר שדות בעשר מדינות, כיון שהחזיק באחת מהן – קנה כולן!

התם הוא דסדנא דארעא חד הוא, וכולה חדא תשמישתא הוא; אבל הכא – הא תשמישתא לחוד, והא תשמישתא לחוד.

The Gemara rejects the parallel: There, in the case of the ten fields, the land is all located in one geographic block, and it all has one use, i.e., to be farmed. The buyer, therefore, acquires all of the fields when he takes possession of one of them, even if they are not adjacent. But here, in the case of the sand field and the pond, this, the sand field, has a distinct use, i.e., to supply sand for glass making, and that, the pond, has a distinct use, i.e., for fishing. Therefore, taking possession of one of them does not effect a transfer of the other.

ואיכא דאמרי,

And some state a different version of the previous discussion.

אמר רבה אמר רב נחמן: החזיק בחולסית – קנה מצולה. פשיטא – דהא אמר שמואל: מכר לו עשר שדות וכו׳! מהו דתימא: התם הוא דסדנא דארעא חד הוא,

Rabba actually said that Rav Naḥman said: If one sold another a sand field and a pond, and the buyer took possession of the sand field, he has also acquired the pond. The Gemara asks: This is obvious, as Shmuel says: If one sold ten fields to another in ten different regions, once he takes possession of one of them, he has acquired them all. The Gemara explains why Rav Naḥman’s statement was nevertheless necessary: It is necessary lest you say that there, in the case of the ten fields, the land is all located in one geographic block with a single use, and therefore all the fields are acquired together. But here, in the case of the sand field and the pond, this, the sand field, has a distinct use, and that, the pond, has a distinct use, and therefore taking possession of one of them should not effect acquisition of the other. Therefore, Rav Naḥman teaches us that if the buyer took possession of the sand field, he has acquired the pond as well.

אבל הכא – הא תשמישתא לחוד, והא תשמישתא לחוד; קא משמע לן.

מתני׳ המוכר בית הבד – מכר את הים ואת הממל ואת הבתולות, אבל לא מכר את העבירים ואת הגלגל ואת הקורה. ובזמן שאמר לו:

MISHNA: One who sells an olive press without specifying what is included in the sale has sold with it the yam and the memel and the betulot, the immovable elements of the olive press. But he has not sold with it the avirim and the galgal and the kora, the movable utensils of the olive press. When the seller says to the buyer: I am selling you it and everything that is in it, all these components are sold along with the olive press, even the movable utensils. Rabbi Eliezer says: One who sells an olive press has sold the kora as well, as it is the most fundamental element of the olive press.

״הוא וכל מה שבתוכו״ – הרי כולן מכורין. רבי אליעזר אומר: המוכר בית הבד – מכר את הקורה.

גמ׳ ״ים״ – טלפחא. ״ממל״ – אמר רבי אבא בר ממל: מפרכתא. ״בתולות״ – אמר רבי יוחנן: כלונסות של ארז, שמעמידין בהן את הקורה. ״עבירים״ – כבשי.

GEMARA: The Gemara explains the terms used in the mishna. The yam is the lentil, the round stationary container into which the olives are placed before being crushed. As for the memel, Rabbi Abba bar Memel said: This is the crusher, the utensil used to pound and crush the olives. As for the betulot, Rabbi Yoḥanan said: These are the cedar posts [klonsot] that support the beam of the olive press. The avirim are the pressers, wooden boards that are placed on top of the crushed olives, and upon which the beam is lowered in order to press the olives. The galgal is the ḥumrata, a round stone that is placed on the beam to weigh it down. The kora is the heavy wooden beam used to press down upon the olives and thereby extract the oil.

״גלגל״ – חומרתא. ״קורה״ – קורה.

תנו רבנן: המוכר בית הבד – מכר את [ה]נסרים, ואת היקבים, ואת המפרכות, ואת הריחים התחתונות – אבל לא העליונה. ובזמן שאמר לו:

The Sages taught in a baraita (Tosefta, 3:2): One who sells an olive press without specifying what is included in the sale has sold with it the boards that are fixed in place to hold the olives; and the vats for collecting the oil, and the crushers, used to pound and crush the olives before pressing them, and the lower millstone, i.e., the stationary millstone base; but not the upper millstone. But when the seller says to the buyer: I am selling you it and everything that is in it, all these components are sold. Both in this case, where he executes the sale without specification, and in that case, where he adds the phrase that he is selling everything that is in the olive press, he has not sold the wooden boards that are placed on top of the crushed olives when they are being pressed, nor has he sold the sacks, nor has he sold the leather bags for carrying the olives, as these are all movable goods that are not specifically part of the olive press.

״הוא וכל מה שבתוכו״ – הרי כולן מכורין. בין כך ובין כך – לא מכר לא את העבירים, ולא את השקין, ולא את המרצופין.

רבי אליעזר אומר: המוכר בית הבד – מכר את הקורה, שלא נקרא בית הבד אלא על שום קורה.

Rabbi Eliezer says: One who sells an olive press has sold the heavy wooden beam used to press down upon the olives, as it is called an olive press [beit habad] only due to this beam, the most essential part of the press, and this beam is otherwise known as a bad.

מתני׳ המוכר את המרחץ – לא מכר את הנסרין, ואת הספלין, ואת הבלניות. בזמן שאמר לו: ״היא וכל מה שבתוכה״ – הרי כולן מכורין.

MISHNA: One who sells a bathhouse without specifying what is included in the sale has not sold with it the boards that are placed on the floor, nor has he sold the basins or the curtains [habilaniyot]. When the seller says to the buyer: I am selling you it and everything that is in it, all these components are sold along with the bathhouse. Both in this case, where he executes the sale without specification, and in that case, where he adds the phrase that he is selling everything that is in the bathhouse, he has not sold the tanks of water, nor has he sold the storerooms for wood, as an explicit sales agreement is required for these matters.

בין כך ובין כך – לא מכר לא את המגורות של מים, ולא את אוצרות של עצים.

גמ׳ תנו רבנן: המוכר את המרחץ – מכר את בית הנסרין, ואת בית היקמין, ואת בית הספלים, ואת בית הוילאות; אבל לא את נסרין עצמן, ולא יקמין עצמן,

GEMARA: The Sages taught in a baraita (Tosefta, 3:3): One who sells a bathhouse without specifying what is included in the sale has sold with it the storeroom for the boards, and the storeroom for the implements called yekamin, and the storeroom for the basins, and the storeroom for the curtains [vilaot], but he has not sold the boards themselves, nor the yekamin themselves, nor the basins themselves, nor the curtains themselves. When the seller says to the buyer: I am selling you it and everything that is in it, all these components are sold along with the bathhouse. Both in this case, where he executes the sale without specification, and in that case, where he adds the phrase that he is selling everything that is in the bathhouse, he has not sold him the pools that supply him with water, whether

ולא ספלים עצמן, ולא וילאות עצמן. ובזמן שאמר לו: ״היא וכל מה שבתוכה״ – הרי כולן מכורין. בין כך ובין כך, לא מכר לו את הבריכות המספקות לו

מים – בין