## Jerusalem Talmud Bava Batra Chapter 4

###### Jerusalem Talmud Bava Batra 4:1:1
[Jerusalem Talmud Bava Batra 4:1:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/4:1:1)

**משנה:** הַמּוֹכֵר אֶת הַבַּיִת לֹא מָכַר אֶת הַיָּצִיעַ וְאַף עַל פִּי שֶׁהִיא פְתוּחָה לְתוֹכוֹ וְלֹא אֶת הַחֶדֶר שֶׁלִּפְנִים מִמֶּנּוּ וְלֹא אֶת הַגַּג בִּזְמַן שֶׁיֵּשׁ לוֹ מַעֲקֶה גָבוֹהַּ עֲשָׂרָה טְפָחִים. רִבִּי יְהוּדָה אוֹמֵר אִם יֵשׁ לוֹ צוּרַת פֶּתַח אַף עַל פִּי שֶׁאֵינוֹ גָבוֹהַּ עֲשָׂרָה טְפָחִים אֵינוֹ מָכוּר.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** One who sells a house¹ 10:1, Note 1, *Nedarim* 7:4, Note 47. This and the next three Chapters spell out the standard conditions of a contract. Any intended deviation from these has to be written into the sales contract. did not sell the shed² 6:5,6,10). According to Maimonides it is a paved space surrounding the building. even if it opened into it, nor the room which is in its interior³, nor the roof if it has a railing ten handbreadths high⁴ 22:8). It may be accessed from outside the house by a ladder.. Rebbi Jehudah says, if its entry point is shaped like a door it is not sold even if its railing is not ten handbreadths high.

footnotes:
¹ “House” here means “apartment, ground floor apartment”, cf. Bava meṣia‘
² A building ancillary to the main building (1K.
³ A storage room in the central court.
⁴ Then it is accessible to be used (Deut.


###### Jerusalem Talmud Bava Batra 4:1:2
[Jerusalem Talmud Bava Batra 4:1:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/4:1:2)

**הלכה:** הַמּוֹכֵר אֶת הַבַּיִת כול׳. רִבִּי נָחוּם בְּשֵׁם רִבִּי חִיָיה בַּרַ בָּא. וְהוּא שֶׁיְּהֵא בָהּ אַרְבַּע עַל אַרְבַּע עַל רוּם עֲשָׂרָה. וּבִלְבַד בִּמְקוּרָה וּבִמְגוּפָּף. אָמַר לוֹן רִבִּי זֵירָא. כָּל הָדֵין פֵּירוּשָׁא הִפְרִשׁ לְכוֹן רִבִּי חִיָיה בַּרַ בָּא.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “One who sells a house,” etc. Rebbi Naḥum in the name of Rebbi Ḥiyya bar Abba: Only if it⁵ is four by four [cubits] and ten [handbreadths] high, and only if it is roofed and waterproofed⁶. Rebbi Ze‘ira told them, did Rebbi Ḥiyya bar Abba explain all this to you⁷?

footnotes:
⁵ A shed not covering at least 16 square cubits is not considered an independent building; it would be included in a contract to sell the adjacent apartment.In measurements, feminine numbers refer to cubits, masculine to handbreadths.
⁶ So it can be used year-round.
⁷ In the Babli, 61a, Mar Zuṭra only stipulates the first of R. Ḥiyya bar Abba’s four conditions.


###### Jerusalem Talmud Bava Batra 4:1:3
[Jerusalem Talmud Bava Batra 4:1:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/4:1:3)

וְלֹא אֶת הַגַּג בִּזְמַן שֶׁיֵּשׁ לוֹ מַעֲקֶה גָבוֹהַּ עֲשָׂרָה טְפָחִים. סוֹף דָּבָר מַעֲקֶה. הָיוּ אֲחוֹרֵי בָתִּים מַקִּיפִין אוֹתוֹ הָיוּ שָׁם עֲמוּדִים וְכָלוֹנְסִיּוֹת עַל גַּבֵּיהֶן. נִישְׁמְעִינָהּ מֵהָדָא. רִבִּי יְהוּדָה אוֹמֵר אִם יֵשׁ לוֹ צוּרַת פֶּתַח אַף עַל פִּי שֶׁאֵינוֹ גָבוֹהַּ עֲשָׂרָה טְפָחִים אֵינוֹ מָכוּר. אָמְרִין. וְהוּא שֶׁיֵּשׁ שָׁם מַעֲקֶה גָבוֹהַּ עֲשָׂרָה טְפָחִים.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
“Nor the roof if it has a railing ten handbreadths high.” Is a railing the last word? If it was surrounded by back walls of houses, if there were pillars and wooden superstructures⁸ acc. pl. of *columna*, “projecting object, column, pillar, post” (Krauss). on top of them⁹? Let us hear from the following: “Rebbi Jehudah says, if its entry point is shaped like a door it is not sold even if its railing is not ten handbreadths high.” They said, only if it has a railing ten handbreadths high¹⁰.

footnotes:
⁸ Possibly Latin columnas,
⁹ If the railing is unnecessary because it is already provided automatically by the surrounding buildings.
¹⁰ Since the anonymous majority rejects R. Jehudah’s rule it follows that for them a usable roof is sold with the house below if and only if it is accessible from the house by a door.


###### Jerusalem Talmud Bava Batra 4:2:1
[Jerusalem Talmud Bava Batra 4:2:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/4:2:1)

**משנה:** וְלֹא אֶת הַבּוֹר וְלֹא אֶת הַדּוּת אַף עַל פִּי שֶׁכָּתַב לוֹ עוּמְקָה וְרוּמָה וְצָרִיךְ לִיקַּח לוֹ דֶּרֶךְ דִּבְרֵי רִבִּי עֲקִיבָה וַחֲכָמִים אוֹמְרִים אֵינוֹ צָרִיךְ לִיקַּח לוֹ דֶּרֶךְ. וּמוֹדֶה רִבִּי עֲקִיבָה בִּזְמַן שֶׁאָמַר לוֹ חוּץ מֵאֵילּוּ שֶׁאֵינוֹ צָרִיךְ לִיקַּח לוֹ דֶּרֶךְ. מְכָרָן לְאַחֵר רִבִּי עֲקִיבָה אוֹמֵר אֵינוֹ צָרִיךְ לִיקַּח לוֹ דֶּרֶךְ וַחֲכָמִים אוֹמְרִים צָרִיךְ לִיקַּח לוֹ דֶּרֶךְ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** Neither the cistern nor the cellar¹¹ even though he wrote over to him “its bottom and height,” and he has to buy himself access¹², the words of Rebbi Aqiba, but the Sages say that he does not have to buy himself access¹³. Rebbi Aqiba agrees that if he said “except these”¹⁴, he does not have to buy himself access. If he sold them¹⁵ 13:7, Notes 112–115. to another person, Rebbi Aqiba said, he does not have to buy access¹⁶, but the Sages say, he has to buy access¹⁷.

footnotes:
¹¹ This is a continuation of Mishnah 1. A sale contract for a house which does not mention either the cistern or the cellar, a masonry cavity used for storing wine or grain, does not include these items.
¹² If the seller wants to use cistern or cellar, he has to buy access from the buyer, the new owner of the surrounding area.
¹³ They hold that nobody wants to make a contract which will hurt himself.
¹⁴ If cistern and/or cellar are mentioned as excluded in the sales contract.
¹⁵ A person sold cistern or cellar to a third party while retaining ownership of his house and courtyard. This part of the Mishnah is quoted in Ketubot
¹⁶ In this situation, he adopts the reasoning of the Sages in the preceding case.
¹⁷ They hold that (particularly in an inflationary environment) a person may buy real estate purely as an investment without intention of using it personally. Therefore, nothing is sold which is not spelled out in the contract.


###### Jerusalem Talmud Bava Batra 4:2:2
[Jerusalem Talmud Bava Batra 4:2:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/4:2:2)

**הלכה:** וְלֹא אֶת הַבּוֹר כול׳. לְאֵי זֶה דָבָר כָּתַב עוּמְקָא וְרוּמָא. שֶׁאִם רָצָה לְהַשְׁפִּיל יִשְׁפִּיל לְהַגְבִּיהַּ יַגְבִּיהַּ. רַבָּה בַּר רַב הוּנָא בְשֵׁם רַב. הֲלָכָה כְרִבִּי עֲקִיבָה דִידָן דְּהוּא רַבָּנָן דְּרִבִּי חִיָיה. רִבִּי זְעִירָא רַב יִרְמְיָה בְשֵׁם רַב. הֲלָכָה כְרִבִּי עֲקִיבָה דְּרִבִּי חִיָיה דְּהוּא רַבָּנִן דְּבַבְלָאֵי.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “Neither the cistern,” etc. Then why did he write “its bottom and height”? That if he wants to dig down, he may dig down and if he wants to increase its height, he may increase its height¹⁸ Jerusalem 1935 (Hebrew edition 1994 by Ranon Katzoff).. Rav Abba bar Rav Huna in the name of Rav: Practice follows Rebbi Aqiba in our version which is following the rabbis in Rebbi Ḥiyya’s version. Rebbi Ze‘ira, Rav Jeremiah in the name of Rav: Practice follows Rebbi Aqiba in Rebbi Ḥiyya’s version which is following the rabbis in the Babylonians’ version¹⁹.

footnotes:
¹⁸ Tosephta 3:1, Babli 63b. It is necessary to convey the rights to the ground and the airspace separately. Compare Greek contracts which mention κάτω, ἄνω “downwards, upwards” cf. A. Gulak, Das Urkundenwesen im Talmud im Lichte der griechisch-aegyptischen Papyri und des griechischen und römischen Rechts,
¹⁹ The same statements by Rav Huna and Rav Jeremiah are in the Babli, 64b/65a, which notes that there are opposite traditions about the possible requirement of providing separate contracts for access. The problem of access is not mentioned in the Tosephta, so it is not clear which version our Mishnah represents.E formulates: “R. Ze‘ura in the name of Rav: Rebbi Aqiba and Rebbi Ḥiyya parallel the Babylonian rabbis.”


###### Jerusalem Talmud Bava Batra 4:2:3
[Jerusalem Talmud Bava Batra 4:2:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/4:2:3)

תַּמָּן אָמְרִין. אַדְמוֹן וְרִבִּי עֲקִיבָה. אָמַר רִבִּי לָא. בִּסְתָם חֲלוּקִין. מָה נָן קַיָימִין. אִם דָּבָר בָּרִיא שֶׁיֵּשׁ לוֹ דֶּרֶךְ כָּל עַמָּא מוֹדוּ שֶׁאֵין צָרִיךְ לִיקַּח לוֹ דֶּרֶךְ. אִם דָּבָר בָּרִיא שֶׁאֵין לוֹ דֶּרֶךְ כָּל עַמָּא מוֹדוּ שֶׁהוּא צָרִיךְ לִיקַּח לוֹ דֶּרֶךְ. אֶלָּא כִּי נָן קַיָימִין בִּסְתָם. רִבִּי עֲקִיבָה אוֹמֵר. אֵינוֹ צָרִיךְ לִיקַּח לוֹ דֶּרֶךְ. וַחֲכָמִים אוֹמְרִין. צָרִיךְ לִיקַּח לוֹ דֶּרֶךְ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
²⁰ 13:7, Notes 111–116. The Mishnah there refers to the case when the access path to a field disappeared in the surrounding property of a single owner while this field’s owner was on a prolonged absence overseas; Admon holds that the owner may choose for himself a short path through the other’s domain while the Sages hold that he has to buy access or fly through the air. There, they said: Admon and Rebbi Aqiba. Rebbi La said, they disagree when nothing was specified. Where do we hold? If it is obvious that access was included, everybody agrees that he does not have to pay for access. If it is obvious that access was not included, everybody agrees that he has to pay for access. But we must hold that nothing was specified. Then Rebbi Aqiba said, he does not have to buy access, but the rabbis say, he does have to buy access.

footnotes:
²⁰ This is a shortened version of a paragraph in Ketubot


###### Jerusalem Talmud Bava Batra 4:3:1
[Jerusalem Talmud Bava Batra 4:3:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/4:3:1)

**משנה:** הַמּוֹכֵר אֶת הַבַּיִת מָכַר אֶת הַדֶּלֶת אֲבָל לֹא אֶת הַמַּפְתֵּחַ. מָכַר אֶת הַמַּכְתֶּשֶׁת הַקְּבוּעָה אֲבָל לֹא הַמִּיטַּלְטֶלֶת. מָכַר אֶת הָאִיצְטְרוֹבִּיל אֲבָל לא אֶת הַקֶּלֶת. מָכַר הַתַּנּוּר מָכַר הַכִּירַיִם. בִּזְמַן שֶׁאָמַר לוֹ הוּא וְכָל מַה שֶׁבְּתוֹכוֹ הֲרֵי כולָּן מְכוּרִין.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** He who sold a house sold the door²¹ but not the key. He sold a built-in mortar but not a movable one. He sold the pine cone but not the enclosure²². He sold the oven and the cooking stove²³. But if he said to him, “it and all it contains,” all is sold.

footnotes:
²¹ The door, while movable, is permanently connected to the building. But the key is removable. Anything built-in is sold, anything movable is not sold.
²² These two terms, referring to the grain mill, are explained in Chapter 2, Notes 17,18.
²³ This is the reading of the Yerushalmi, Maimonides’s autograph, and the Mishnah mss. in the Maimonides tradition. In the Babli and the Mishnah mss. of the Babylonian tradition: “Neither the oven nor the cooking stove.” As explained in Halakhah 2:1, a (movable) oven or stove may be used inside a house only if it sits on a masonry basis. Therefore it is clear that the bases for oven or stove are sold; oven and stove themselves are not sold. Both versions lead to the same result.


###### Jerusalem Talmud Bava Batra 4:3:2
[Jerusalem Talmud Bava Batra 4:3:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/4:3:2)

**הלכה:** הַמּוֹכֵר אֶת הַבַּיִת כול׳. כֵּינִי מַתְנִיתָא. מָכַר אֶת הַמַּכְתֶּשֶׁת הַחֲקוּקָה אֲבָל לֹא אֶת הַקְּבוּעָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “He who sold a house,” etc. So is the Mishnah: He sold the hewn mortar but not the affixed one²⁴.

footnotes:
²⁴ The same text is in the Babli, 65b. There, the commentary ascribed to R. Gershom gives the correct interpretation. A mortar hewn into rock is clearly part of the house and cannot be removed. Any mortar brought from the outside, even if it was permanently affixed to the house, can be removed and therefore is not part of the building which was sold.


###### Jerusalem Talmud Bava Batra 4:4:1
[Jerusalem Talmud Bava Batra 4:4:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/4:4:1)

**משנה:** הַמּוֹכֵר אֶת הֶחָצֵר מָכַר בָּתִּים בּוֹרוֹת שִׁיחִין וּמְעָרוֹת אֲבָל לֹא אֶת הַמִּטַּלְטְּלִין. בִּזְמַן שֶׁאָמַר לוֹ הִיא וְכָל מַה שֶׁבְּתוֹכָהּ הֲרֵי כולָּן מְכוּרִין. בֵּין כָּךְ וּבֵין כָּךְ לֹא מָכַר לֹא אֶת הַמֶּרְחָץ וְלֹא אֶת בֵּית הַבַּד שֶׁבְּתוֹכָהּ. רִבִּי לִעֶזֶר אוֹמֵר הַמּוֹכֵר אֶת הֶחָצֵר לֹא מָכַר אֶלָּא אֲוֵירָהּ שֶׁל חָצֵר.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** He who sells a courtyard²⁵ sold houses, cisterns, ditches, and caves but nothing movable. But if he said to him, “it and all it contains,” all is sold. In neither case did he sell the bath house or the olive press standing in it²⁶. Rebbi Eliezer says, he who sells a courtyard only sold its airspace²⁷.

footnotes:
²⁵ If a person be able to sell a courtyard, clearly he is the sole proprietor. In common speech, if one refers to “a courtyard” one understands the compound, all the houses accessible from the courtyard.
²⁶ Since very few courtyards contain either a bathhouse or an olive press, the person acquiring the courtyard will not think of these unless they are mentioned in the contract.
²⁷ This means, the area exposed to the sky, nothing built-up, since only the open area is called “courtyard” in exact speech. M. Gil [(1977) 46 תרביץ] reads the sentence as: “He who sells a compound only sells its door.”


###### Jerusalem Talmud Bava Batra 4:4:2
[Jerusalem Talmud Bava Batra 4:4:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/4:4:2)

**הלכה:** הַמּוֹכֵר אֶת הֶחָצֵר כול׳. רִבִּי יִצְחָק שָׁאַל. עַל דַּעֲתּוֹן דְּרַבָּנִן. מָכַר לוֹ חָצֵר סְתָם מָכַר בָּתִּים בּוֹרוֹת שִׁיחִין וּמְעָרוֹת אֲבָל לֹא הַמִּטַּלְטְּלִין. אוֹ מָכַר לוֹ אֲפִילוּ הַמִּטַּלְטְּלִין. רִבִּי יִצְחָק שָׁאַל. עַל דַּעֲתֵּיהּ דְּרִבִּי לִעֶזֶר. מָכַר לוֹ חָצֵר סְתָם לא מָכַר אֶלָּא אֲוֵיר הֶחָצֵר. בִּזְמַן שֶׁאָמַר לוֹ. הִיא וְכָל מַה שֶׁבְּתוֹכָהּ. מָכַר בָּתִּים בּוֹרוֹת שִׁיחִין וּמְעָרוֹת אֲבָל לֹא הַמִּיטַּלְטְּלִין. אוֹ אֲפִילוּ הַמִּטַּלְטְּלִין. אָמַר רִבִּי יוֹחָנָן. זְנָהּ אַיְיתִיתֵיהּ מִדְּבֵית לֵוִי. הָיוּ שָׁם (חֲצֵירוֹת) [חֲנוּיוֹת] פְּתוּחוֹת לִפְנִים מְכוּרוֹת. פְּתוּחוֹת לַחוּץ אֵין מְכוּרוֹת. לִפְנִים וְלַחוּץ אֵילּוּ וָאֵילּוּ מְכוּרוֹת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “He who sells a courtyard,” etc. Rebbi Isaac asked: According to the rabbis, he who sells a courtyard without specifications sold houses, cisterns, ditches, and caves but nothing movable. Or maybe he also sold movables²⁸? Rebbi Isaac asked: According to Rebbi Eliezer, he who sells a courtyard without specifications only sold the airspace. But if he said, “it and all it contains,” he sold houses, cisterns, ditches, and caves but nothing movable. Or maybe he also sold movables? Rebbi Joḥanan said, the following I brought from the House of Levi²⁹: “If there were (courtyards)³⁰ [stores]³¹ open to the inside³², they are sold; to the outside, they are not sold; to the inside and the outside, they are all sold.”

footnotes:
²⁸ He asks how the Mishnah should be understood. Is it to be understood the way it was translated, or does it mean that if he indicated that he was selling the courtyard together with the buildings bordering on it, then by implication he excluded movables, but if he mentioned only the courtyard, everything, including movables, was included? The same question may be asked about the formulation of R. Eliezer’s statement.
²⁹ Tosephta 3:1, Babli 67a.
³⁰ Reading of L.
³¹ Reading of E, the Constantinople edition, the Tosephta, and the Babli; required by the context.
³² Accessible to buyers only from the courtyard.


###### Jerusalem Talmud Bava Batra 4:5:1
[Jerusalem Talmud Bava Batra 4:5:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/4:5:1)

**משנה:** הַמּוֹכֵר אֶת בֵּית הַבַּד מָכַר אֶת הַיָּם וְאֵֶת הַמַּמָּל וְאֶת הַבְּתוּלוֹת אֲבָל לֹא מָכַר אֶת הַכִּירִים וְלֹא אֶת הַגַּלְגַּל וְלֹא אֶת הַקּוֹרָה. בִּזְמַן שֶׁאָמַר לוֹ הוּא וְכָל מַה שֶׁבְּתוֹכוֹ הֲרֵי כוּלָּן מְכוּרִין. רִבִּי לִעֶזֶר אוֹמֵר הַמּוֹכֵר אֶת בֵּית הַבַּד מָכַר אֶת הַקּוֹרָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** He who sells an olive-press building sold the lower stone of the olive mill³³ 7:44), shaped like a bowl to collect the oil which will drip from the olives., the upper stone³⁴, and the scaffolding for the beam of the press, but he sold neither the planks,³⁵ nor the wheel, nor the beam. But if he said to him, “it and all it contains,” all is sold. Rebbi Eliezer said, he who sells an olive-press building sold the beam³⁶.

footnotes:
³³ It is called "sea” similar to the “sea” constructed by Solomon in his Temple (1K.
³⁴ The technical terms in the Mishnah are translated following Maimonides’s Mishnah Commentary.
³⁵ Maimonides reads הכידין, the Babli העכירין. The planks cover the olives and are pressed down by the beam moved by the wheel.
³⁶ Since without a beam there is no olive press as stated in the Halakhah (and the Babli, 67b).


###### Jerusalem Talmud Bava Batra 4:5:2
[Jerusalem Talmud Bava Batra 4:5:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/4:5:2)

**הלכה:** הַמּוֹכֵר אֶת הֶבַּד כול׳. כָּל עַצְמוֹ אִם אֵין לוֹ קוֹרָה אֵינוֹ קָרוּי בֵּית הַבַּד. וְתֵימַר אָכֵן. וּמָאן תַנִּיתָהּ. רִבִּי לִעֶזֶר. דְּתַנֵּי בְשֵׁם רִבִּי לִעֶזֶר. הַמּוֹכֵר אֶת בֵּית הַבַּד מָכַר אֶת הַיְּקָבִין וְאֶת הָאֲסוּרִין וְאֶת הַמַּפְרִיכוֹת וְאֶת הָרֵיחַיִם הַתַּחְתּוֹנָה אֲבָל לֹא אֶת הָעֶלְיוֹנָה וְלֹא אֶת הַשַּׂקִּין וְלֹא אֶת הַמַּרְצוּפִּין שֶׁבְּתוֹכוֹ. בִּזְמַן שֶׁאָמַר לוֹ. הוּא וְכָל מַה שֶׁבְּתוֹכוֹ. בֵּין כָּךְ וּבֵין כָּךְ לֹא מָכַר הַיָּצוּעִין וְהַשּׁבוין וְהַחֲרוּתִין שֶׁבְּתוֹכוֹ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “He who sells an olive-press,” etc. In fact, if it does not have a beam, it is not called an olive press³⁶. You would say, who stated this? Rebbi Eliezer, since it was stated in the name of Rebbi Eliezer: ³⁷“He who sells an olive-press building sold the vats, the basket weaves³⁸, and the breakstones³⁹, and the lower millstone but not the upper one⁴⁰, nor the sacks nor the bags⁴¹ it contains. But if he said to him, ‘it and all it contains,…’⁴² In neither case did he sell the paved space surrounding the building² 6:5,6,10). According to Maimonides it is a paved space surrounding the building., or the [ditches]⁴³, or the [cellars]⁴³.”

footnotes:
³⁶ Since without a beam there is no olive press as stated in the Halakhah (and the Babli, 67b).
³⁷ Tosephta 3:2, Babli 67b; anonymous in both sources.
³⁸ Explanation of Rashbam. These are mats strung around the olive press to hold the olives together during the crushing process.
³⁹ According to the Babli, 67b, מפרכת is synonymous with ממל.
⁴⁰ Built-in mills are sold, movable ones not.
⁴¹ Greek μάρσιππος, ὁ, “bag, pouch”, Latin marsupium, marsuppium, -ii.
⁴² One has to add: all is sold.
² A building ancillary to the main building (1K.
⁴³ One has to read שיחין for שבוין and החדותין for החרורין, cf. Mishnah 1 (S. Lieberman).
⁴³ One has to read שיחין for שבוין and החדותין for החרורין, cf. Mishnah 1 (S. Lieberman).


###### Jerusalem Talmud Bava Batra 4:6:1
[Jerusalem Talmud Bava Batra 4:6:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/4:6:1)

**משנה:** הַמּוֹכֵר אֶת הַמֶּרְחָץ לֹא מָכַר אֶת הַנְּסָרִין וְאֶת הַסַּפְסָלִים וְאֶת הַבּוֹלָנִיּוֹת. בִּזְמַן שֶׁאָמַר לוֹ הוּא וְכָל מַה שֶׁבְּתוֹכָהּ הֲרֵי כולָּן מְכוּרִין. בֵּין כָּךְ וּבֵין כָּךְ לֹא מָכַר לֹא אֶת הַמְּגוּרוֹת שֶׁל מַיִם וְלֹא אֶת אוֹצָרוֹת שֶׁל עֵצִים.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** He who sells a bathhouse sold neither the planks⁴⁴ nor the stools⁴⁵ to sit on in the sauna., nor the bath utensils⁴⁶ “utensils, implements for bathing”.. But if he said to him, “it and all it contains,” all is sold. In neither case did he sell the storage ponds of water or the stores of wood⁴⁷.

footnotes:
⁴⁴ According to Rashbam, the planks to walk on in the wet heated sauna. According to Maimonides, planks to deposit one’s clothes.
⁴⁵ Latin subsellium,
⁴⁶ Latin balnearia, -orum,
⁴⁷ To heat the thermal bath.


###### Jerusalem Talmud Bava Batra 4:6:2
[Jerusalem Talmud Bava Batra 4:6:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/4:6:2)

**הלכה:** הַמּוֹכֵר אֶת הֶמֶּרְחָץ כול׳. תַּנֵּי. הַמּוֹכֵר אֶת הֶמֶּרְחָץ מָכַר בָּתִּים הַפְּנִימִין וְהַחִיצוֹנִים וּבְסִלִקֵי וְקָמִין וּבֵית הָאוֹרְיָרִין. אֲבָל לֹא הַמִּגְדָּלִין וְלֹא הַיּוֹרֶה. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר. מְקוֹם הַבַּלָּן מָכוּר וּמְקוֹם הָאוֹרְיָיר אֵינוֹ מָכוּר. בִּזְמַן שֶׁאָמַר לוֹ הִיא וְכָל מַה שֶׁבְּתוֹכָהּ. אַף עַל פִּי שֶׁאָמַר לוֹ. הִיא וְכָל מַה שֶׁבְּתוֹכָהּ. בֵּין כָּךְ וּבֵין כָּךְ לֹא מָכַר הַמְּגוּרוֹת שֶׁל מַיִם שֶׁמִּשְׁתַּמֵּשׁ בָּהֶן בֵּין בִּימוֹת הַחַמָּה בֵּין בִּימוֹת הַגְּשָׁמִים. וְלֹא בֵית הַכְנָסָה שֶׁלָּעֵצִים. אָמַר לוֹ. הִיא וּמְשַׁמְּשֶׁיהָ אֲנִי מוֹכֵר לָךְ. הֲרֵי כוּלָּן מְכוּרִין.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “He who sells a bathhouse,” etc. It was stated⁴⁸: “He who sells a bathhouse sold the inner and the outer rooms⁴⁹, the basilica⁵⁰, the heating chamber, and the storekeeper’s⁵¹ “superintendent of the storehouse, magazine” (E. G.).
In the Tosephta: האוליירין*olearii* “the oil sellers”, cf. *Berakhot* 2:1, Note 94. In the Babli בית הוילאות “room of curtains”. All commentators read the Tosephta into the Yerushalmi. chamber, but not the chests nor the boiler⁵². Rebbi Simeon ben Eleazar said, the place of the bath attendant⁵³ “bathkeeper”, who collects the fee and hands out the bath towels. is sold; the place of the storekeeper is not sold. But if he said to him, ‘it and all it contains’? Even if he said to him, ‘it and all it contains’⁵⁴ Even if he said to him, ‘it and all it contains’ he did not sell the water ponds …. In neither case did he sell the water ponds which he uses both in summer and in winter or the room in which wood is stored. But if he said to him, ‘it and all its appurtenances,’ all these are sold.”

footnotes:
⁴⁸ Tosephta 3:3; cf. Babli 67b.
⁴⁹ In the inner rooms, people are naked; in the outer rooms they are dressed.
⁵⁰ A large room supported by pillars.
⁵¹ Latin horrearius
⁵² E adds: רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר מָכַר אֶת הַיּוֹרֶה. “Rebbi Simeon ben Eleazar said, he sold the boiler.”
⁵³ Latin balneator
⁵⁴ In this case, the required formula is different. In the Tosephta, the wording is: But if he said to him, ‘it and all it contains’, all is sold.


###### Jerusalem Talmud Bava Batra 4:7:1
[Jerusalem Talmud Bava Batra 4:7:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/4:7:1)

**משנה:** הַמּוֹכֵר אֶת הָעִיר מָכַר בָּתִּים בּוֹרוֹת שִׁיחִין וּמְעָרוֹת מֶרְחֲצָאוֹת וְשׁוֹבְכוֹת בֵּית הַבַּדִּין וּבֵית הַשְׁלָחִין אֲבָל לֹא אֶת הַמִּטַּלְטְלִין. וּבִזְמַן שֶׁאָמַר לוֹ הִיא וְכָל מַה שֶׁבְּתוֹכָהּ אֲפִילוּ הָיוּ בָהּ בְּהֵמָה וַעֲבָדִים הֲרֵי כוּלָּן מְכוּרִין. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. הַמּוֹכֵר אֶת הָעִיר מָכַר אֶת הַסַּנְטָר.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** He who sells a village sold houses, cisterns, ditches and caverns, bath houses and dovecots, the oil press and irrigated lots but not movables. But if he said to him, it and all that is in it, even if there were animals and slaves there, all of them are sold. Rabban Simeon ben Gamliel says, he who sells a village sold the steward.


###### Jerusalem Talmud Bava Batra 4:7:2
[Jerusalem Talmud Bava Batra 4:7:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/4:7:2)

**הלכה:** הַמּוֹכֵר אֶת הָעִיר כול׳. תַּנֵּי. הַמּוֹכֵר אֶת הָעִיר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. הַמּוֹכֵר הָעִיר מָכַר אֶת הַסַּנְטָר אֲבָל לֹא הָאָיְקוֹמֹנֹס. בִּזְמַן שֶׁאָמַר לוֹ הִיא וְכָל מַה שֶׁבְּתוֹכָהּ. אַף עַל פִּי שֶׁאָמַר לוֹ. הִיא וְכָל מַה שֶׁבְּתוֹכָהּ. בֵּין כָּךְ וּבֵין כָּךְ לֹא מָכַר לֹא אֶת הַשִּׁורָה וּבְנוֹתֶיהָ וְהַטְּרָשִׁים הַמּוּקְצִין מִמֶּנָּה וְהַבֵּיבָרִין שֶׁל חַיָּה וְשֶׁל עוֹפוֹת וְשֶׁלְּדָגִים. שִׁורָה בְזַיָיה. בְּנוֹתֶיהָ כּוּפְרָנֶיהָ. חוֹלֵק בַּיָּם וּבַנָּהָר. אִית תַּנָּיֵי תַנֵּי. מְכוּרִין. וְאִית תַּנָּיֵי תַנֵּי. אֵינָן מְכוּרִין. אָמַר רַב חִסְדָּא. מָּאן דָּמַר. מְכוּרִין. אֶת שֶׁהֵן בִּתְחוּמָהּ. וּמָּאן דָּמַר. אֵינָן מְכוּרִין. אֶת שֶׁאֵינָן בִּתְחוּמָהּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “He who sells a village,” etc. It was stated⁵⁵: “He who sells a village. Rabban Simeon ben Gamliel says, he who sells a village sold the steward but did not sell the administrator⁵⁶ 9:1, Note 11. (In E: האונקומוס).. But if he said to him, ‘it and all it contains’? Even if he said to him, ‘it and all it contains’⁵⁴ Even if he said to him, ‘it and all it contains’ he did not sell the water ponds …. In neither case did he sell *ŝirah* and its dependencies, and hard rocks hewn from it⁵⁷, and preserves ⁵⁸ of wild animals, birds, and fish.” *Ŝirah* means outlying houses⁵⁹ 15:28: וּבְאֵר שֶׁבַע וּבִזְיוֹתְיָה as καὶ Βηρσαβεε καὶ αἱ κῶμαι αὐτῶν καὶ αἱ ἐπαύλεις αὐτῶν “and Beer Sheba and its walls and its isolated houses.” If וּבִזְיוֹתֶיהָ is taken as an Aramaism, no emendation of the consonantal text is needed., dependencies are hamlets. Its part in ocean or river⁶⁰, there are Tannaїm who state, it is sold, and there are Tannaїm who state, it is not sold. Rav Ḥisda said, he who says, it is sold, as long as it is within its domain⁶¹; he who says, it is not sold, if it is not within its domain.

footnotes:
⁵⁵ Tosephta 3:5; Babli 68b.
⁵⁶ A slave trained in bookkeeping is too valuable to be sold as part of a package; cf. Bava meṣia‘
⁵⁴ In this case, the required formula is different. In the Tosephta, the wording is: But if he said to him, ‘it and all it contains’, all is sold.
⁵⁷ Some commentators read with Babli and Tosephta : וְהַחֳרָשִׁים הַמּוּקְצִין מִמֶּנָּה “forests separated from it.”
⁵⁸ Latin vivarium.
⁵⁹ The LXX translate Jos.
⁶⁰ Ocean beach or fishing rights in the river.
⁶¹ In the formulation of the Babli, whether doors open to beach or river or do not.


###### Jerusalem Talmud Bava Batra 4:8:1
[Jerusalem Talmud Bava Batra 4:8:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/4:8:1)

**משנה:** הַמּוֹכֵר אֶת הַשָּׂדֶה מָכַר אֶת הָאֲבָנִים שֶׁהֵן לְצָרְכָּהּ וְאֶת הַקָּנִים שֶׁבַּכֶּרֶם שֶׁהֵם לְצָרְכּוֹ וְאֶת הַתְּבוּאָה שֶׁהִיא מְחוּבֶּרֶת לַקַּרְקַע וְאֶת מְחִיצַת הַקָּנִים שֶׁהִיא פְחוּתָה מִבֵּית רוֹבַע וְאֶת הַשּׁוֹמֵירָה שֶׁאֵינָהּ עֲשׂוּיָה בַטִּיט וְאֶת הֶחָרוּב שֶׁאֵינוֹ מוּרְכָּב וְאֶת בְּתוּלַת הַשִּׁיקְמָה. אֲבָל לֹא מָכַר לֹא אֶת הָאֲבָנִים שֶׁאֶינָן לְצָרְכָּהּ וְאֶת הַקָּנִים שֶׁבַּכֶּרֶם שֶׁאֵינָן לְצָרְכּוֹ וְאֶת הַתְּבוּאָה שֶׁהִיא תְלוּשָׁה מִן הַקַּרְקַע. בִּזְמַן שֶׁאָמַר לוֹ הוּא וְכָל מַה שֶׁבְּתוֹכָהּ הֲרֵי כולָּן מְכוּרִין. בֵּין כָּךְ וּבֵין כָּךְ לֹא מָכַר לֹא אֶת מְחִיצַת הַקָּנִים שֶׁהִיא בֵית רוֹבַע וְאֶת הַשּׁוֹמֵירָה שֶׁהִיא עֲשׂוּיָה בַטִּיט וְאֶת הֶחָרוּב הַמּוּרְכָּב וְאֶת סַדָּן הַשִּׁיקְמָה. לֹא אֶת הַבּוֹר וְלֹא אֶת הַגַּת וְלֹא אֶת הַשּׁוֹבָךְ בֵּין חֲרֵיבִין בֵּין שְׁלֵימִין. וְצָרִיךְ לִיקַּח לוֹ דֶּרֶךְ דִּבְרֵי רִבִּי עֲקִיבָה וַחֲכָמִים אוֹמְרִים אֵינוֹ צָרִיךְ לִיקַּח לוֹ דֶּרֶךְ. וּמוֹדֶה רִבִּי עֲקִיבָה בִּזְמַן שֶׁאָמַר לוֹ חוּץ מֵאֵילּוּ אֵינוֹ צָרִיךְ לִיקַּח לוֹ דֶּרֶךְ. מְכָרָן לְאַחֵר רִבִּי עֲקִיבָה אוֹמֵר אֵינוֹ צָרִיךְ לִיקַּח לוֹ דֶּרֶךְ וַחֲכָמִים אוֹמְרִים צָרִיךְ לִיקַּח לוֹ דֶּרֶךְ. בַּמֶּה דְבָרִים אֲמוּרִים בְּמוֹכֵר אֲבָל בְּנוֹתֵן מַתָּנָה נוֹתֵן אֶת כּוּלָּן. הָאַחִים שֶׁחָלְקוּ זָכוּ בַשָּׂדֶה זָכָה בְכוּלָּן. הַמַּחֲזִיק בְּנִיכְסֵי הַגֵּר הֶחֱזִיק בַּשָּׂדֶה הֶחֱזִיק בְּכוּלָּן. הַמַּקְדִּישׁ אֶת הַשָּׂדֶה הִקְדִּישׁ אֶת כּוּלָּן. רִבִּי שִׁמְעוֹן אוֹמֵר הַמַּקְדִּישׁ אֶת הַשָּׂדֶה לֹא הִקְדִּישׁ אֶלָּא הֶחָרוּב הַמּוּרְכָּב וְאֶת סַדָּן הַשִּׁיקְמָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** He who sells a field sold the stones which are needed for it⁶², and the posts in a vineyard which are needed for it⁶³, and grain standing on the ground, and a reed fence taking up less than a *bet rova‘,* and a watchman’s hut not made with mortar, and a carob tree not yet grafted, and a virgin sycamore tree⁶⁴.
But he sold neither the stones which are not needed for it, nor the posts in a vineyard which are not needed for it, nor grain harvested from the ground. But if he said to him, “it and all it contains,” all is sold. In no case did he sell either a reed fence taking up more than a *bet rova‘*⁶⁵, or a watchman’s hut made with mortar⁶⁶, or a grafted carob tree, or an anvil sycamore tree⁶⁴.
Neither the cistern, nor the wine press, nor a dovecote⁶⁷ whether deserted or intact; and he has to buy himself access¹², the words of Rebbi Aqiba; but the Sages say that he does not not have to buy himself access¹³. Rebbi Aqiba agrees that if he said “except these”¹⁴, he does not not have to buy himself access. If he sold them¹⁵ 13:7, Notes 112–115. to another person, Rebbi Aqiba said, he does not have to buy access¹⁶, but the Sages say, he does have to buy access¹⁷.
When has this been said? For the seller. But one who gives a gift, gives everything⁶⁸. Brothers who divided [an inheritance]: if one acquired a field he acquired everything⁶⁹. Somebody taking possession of a proselyte’s property: if he took possession of a field, he took possession of everything⁷⁰. If somebody dedicated a field to the Temple, he dedicated everything; Rebbi Simeon says that he who dedicated a field to the Temple only dedicated a grafted carob tree and an anvil sycamore tree¹⁷¹.

footnotes:
⁶² For fencing.
⁶³ To support the vines.
⁶⁴ The last two are young trees whose roots have not yet spread; therefore they are not included if their place was not sold. But an older carob tree grafted for better yield and a sycamore already cut once and now held for the production of logs (an “anvil sycamore”) have large systems of roots spreading wide; they become part of the field.
⁶⁵ 114+ square cubits; the reeds themselves become a cash crop.
⁶⁶ Which is valuable as dwelling by itself.
⁶⁴ The last two are young trees whose roots have not yet spread; therefore they are not included if their place was not sold. But an older carob tree grafted for better yield and a sycamore already cut once and now held for the production of logs (an “anvil sycamore”) have large systems of roots spreading wide; they become part of the field.
⁶⁷ All of these are not intrinsically connected with a field.
¹² If the seller wants to use cistern or cellar, he has to buy access from the buyer, the new owner of the surrounding area.
¹³ They hold that nobody wants to make a contract which will hurt himself.
¹⁴ If cistern and/or cellar are mentioned as excluded in the sales contract.
¹⁵ A person sold cistern or cellar to a third party while retaining ownership of his house and courtyard. This part of the Mishnah is quoted in Ketubot
¹⁶ In this situation, he adopts the reasoning of the Sages in the preceding case.
¹⁷ They hold that (particularly in an inflationary environment) a person may buy real estate purely as an investment without intention of using it personally. Therefore, nothing is sold which is not spelled out in the contract.
⁶⁸ A gift is supposed to be given in a magnanimous spirit.
⁶⁹ Family relations are helped by clean divisions of property.
⁷⁰ Since the proselyte died without relatives who could have inherited from him, the person who takes possession of his estate has no competitors with whom to share.
¹ The last two are young trees whose roots have not yet spread; therefore they are not included if their place was not sold. But an older carob tree grafted for better yield and a sycamore already cut once and now held for the production of logs (an “anvil sycamore”) have large systems of roots spreading wide; they become part of the field.
⁷¹ But nothing not included in the definition of “a field”.


###### Jerusalem Talmud Bava Batra 4:8:2
[Jerusalem Talmud Bava Batra 4:8:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/4:8:2)

**הלכה:** הַמּוֹכֵר אֶת הַשָּׂדֶה כול׳. אֲבָל לֹא מָכַר כול׳. לֹא אֶת הַבּוֹר כול׳. הַמַּקְדִּישׁ אֶת הַשָּׂדֶה כול׳. דְּבֵית רִבִּי יַנַּאי אָמְרִין. בִּמְחַלְּקִין לִגְפָנִים. רִבִּי חִיָיה רוֹבָה שָׁאַל. הָיוּ שָׁם חֻלְיוֹת מְחוּלָּקוֹת לִבְרוֹת. רִבִּי יִצְחָק בַּר טֶבְלַיי שָׁאַל. הָיוּ שָׁם טַבְלִיּוֹת שֶׁל שַׁיִישׁ מְחוּלָקוֹת לִכְתָלִין. רִבִּי יוּדָן בְּרִבִּי יִשְׁמָעֵאל שָׁאַל. הָיוּ שָׁם מַלְבֵּנִין מְחוּלָקוֹת לְחַלּוֹנוֹת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** 8: “He who sells a field,” etc. **Halakhah 9:** “But he sold neither,” etc. **Halakhah 10:** “Neither the cistern,” etc. **Halakhah 11:** “If somebody dedicated a field to the Temple,” etc. In the House of Rebbi Yannai they said, poles for vines⁷². The Elder Rebbi Ḥiyya asked, if there were split rings to select?⁷³ ברות from ברר “to select”. [Starting with the Constantinople edition (1622), all printed editions read לכרות “to cut off”, which replaces an unknown word by one well-known but devoid of sense in the context.] But one could as well read ברות as Arabic بُرَاة “hunter’s hut” and refer the question to the watchman’s hut and ask about the status of such a hut built with split rings formed of any material. One also could read חַלִּיּוֹת מְחוּלָּקוֹת לְבָרוֹת “chopped herbs (خَلٌى) for healing”, whether these have the status of cut grain. Moïse Schwab translates: “S’il y a des morceaux de joncs divisées pour séparer les vignes, sont-ils tous considérés comme nécessaires”; it is difficult to read this into the text. Rebbi Isaac bar Tebelai asked, if there were marble plates⁷⁴ for walls⁷⁵? Rebbi Yudan ben Rebbi Ismael asked: If there were split rods to frame windows⁷⁶?

footnotes:
⁷² This explains what is meant by “posts in a vineyard” in Mishnah 8; the same explanation is given in the Babli, 69a, where Rashbam explains that these poles in French are called palis.
⁷³ This sentence is unintelligible. The thrust of the other two questions is very clear. If walls were covered with marble plates or windows framed with wood frames, the covering and the frames would be sold with the house. But what is the status of material prepared for installation which was not yet installed at the time of the sale? R. Ḥiyya seems to ask a similar question relative to agricultural property. חוּליה means “ring”, from the root חלל, חול “to describe a circle”, but it is not clear that חליה is the same as חוליה.The translation in the text follows R. Eliahu Fulda, not to leave the sentence untranslated. He reads חליות מחולקות as “half circles” formed by pliable twigs, such as willow branches, with both ends planted on the ground to support branches of fruit trees heavy with fruit. He also derives the hapax
⁷⁴ Greek τάβλα, Latin tabula.
⁷⁵ In the Babli, 69a, a similar question is asked about stones prepared to be used to make a fence around an agricultural property but not yet displayed; it is determined that their status in a sale depends on a difference of opinion between R. Meїr and the anonymous majority.
⁷⁶ In the Babli, 69a, the question is asked by R. Ze‘ira about finished wood frames for windows (slits in the wall without glass) which are not structural but purely ornamental; the question is not answered.


###### Jerusalem Talmud Bava Batra 4:8:3
[Jerusalem Talmud Bava Batra 4:8:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/4:8:3)

רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. יֵשׁ שָׁם עֲרוּגָה שֶׁהִיא שִׁשָׁה עַל שִׁישָׁה וְיֵשׁ לָהּ שֵׁם בִּפְנֵי עַצְמָהּ אֵינָהּ מְכוּרָה. אָמַר רִבִּי יוֹחָנָן. הַקּוֹנֶה סַדַּן שִׁקְמָה בְּתוֹךְ שֶׁלַּחֲבֵירוֹ מַחֲולֹקֶת רִבִּי יִשְׁמָעֵאל בֵּרִבִּי יוֹסֵי וְרַבָּנִין. רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי אוֹמֵר. קָנָה קַרְקַע. וְרַבָּנִין אָמְרִין. לֹא קָנָה. רִבִּי חִיָיה בַּר וָוא שָׁאַל. מָכַר לוֹ כָּל הָאִילָן וְשִׁיֵיר לוֹ סַדַּן שִׁקְמָה. עַל דַּעְתֵּיהּ דְּרִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי. קָנָה קַרְקַע. עַל דַּעְתִּין דְּרַבָּנִין. לֹא קָנָה קַרְקַע. רִבִּי יִצְחָק בַּר טֶבְלַיי שָׁאַל. מָכַר לוֹ כָּל הָאִילָן וְזַיִת שֶׁבְּמָקוֹם פְּלוֹנִי כָּל זֵיתִים שֶׁיֵּשׁ שָׁם מְכוּרִין. רִבִּי יוּדָן בֵּירִבִּי יִשְׁמָעֵאל שָׁאַל. הַקּוֹנֶה ג̇ כִיתֵּי קָנִים קָנָה אֶרֶז גָּדוֹל שֶׁבְּאֶרֶץ יִשְׂרָאֵל.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Ḥiyya in the name of Rebbi Joḥanan: A vegetable bed which is six by six [handbreadths]⁷⁶ and has its own name⁷⁷ is not sold⁷⁸. Rebbi Joḥanan said: There is disagreement between Rebbi Ismael ben Rebbi Yose and the rabbis about one who bought an anvil sycamore⁶⁴ on another’s property. Rebbi Ismael ben Rebbi Yose says, he acquired the land. The rabbis say, he did not acquire⁷⁹. Rebbi Ḥiyya bar Abba asked: If somebody sold all trees but reserved for himself an anvil sycamore. In the opinion of Rebbi Ismael ben Rebbi Yose, he acquired the land⁸⁰. In the opinion of the rabbis, he did not acquire the land⁸¹. Rebbi Isaac bar Tebelai asked: If somebody sold all trees and an olive tree at place X, are all olive trees at that place sold⁸² 3:10.? Rebbi Yudan ben Rebbi Ismael asked: If somebody bought three groups of reeds, did he buy the greatest cedar in the Land of Israel⁸³ did he acquire only the reeds or everything that grows among them??

footnotes:
⁷⁶ In the Babli, 69a, the question is asked by R. Ze‘ira about finished wood frames for windows (slits in the wall without glass) which are not structural but purely ornamental; the question is not answered.
⁷⁷ For example, the name of the spice which usually is grown there such as “the bed of fenugreek”.
⁷⁸ Unless it is specifically mentioned in a sales contract of agricultural property.
⁶⁴ The last two are young trees whose roots have not yet spread; therefore they are not included if their place was not sold. But an older carob tree grafted for better yield and a sycamore already cut once and now held for the production of logs (an “anvil sycamore”) have large systems of roots spreading wide; they become part of the field.
⁷⁹ As mentioned in Note 64, the anvil sycamore spreads its root widely. If the roots of the tree were restricted to the earth on which it stands, it could not live.In practical terms, if the owner of the tree is the owner of the land, he may plant a new tree on its spot if the original tree dies; if he is not the owner of the land, he cannot plant a replacement. In view of Mishnah 5:5, there really should be no problem about a single tree.
⁸⁰ He did not acquire it but never gave up his ownership.
⁸¹ He gave up ownership.
⁸² If an unspecified tree was sold and the seller had more than one tree at place X, the buyer might lay claim to any one of them. The treatment of the case is in dispute between R. Meïr and R. Yose, cf. Qiddušin
⁸³ If he bought reeds that cover more than a bet rova‘,


###### Jerusalem Talmud Bava Batra 4:8:4
[Jerusalem Talmud Bava Batra 4:8:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Bava%20Batra/r/4:8:4)

בַּמֶּה דְבָרִים אֲמוּרִים. בְּמוֹכֵר. אֲבָל לֹא בְנוֹתֵן מַתָּנָה נוֹתֵן אֶת כּוּלָּם. מַה בֵין מוֹכֵר וּמַה בֵין נוֹתֵן מַתָּנָה. רִבִּי בָּא בַּר טֶבְלַיי בְשֵׁם רַב. שֶׁכֵּן דֶּרֶךְ הַנּוֹתֵן מַתָּנָה לִהְיוֹת נוֹתֵן בְּעַיִן יָפָה. רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן. שֶׁכֵּן דֶּרֶךְ הַלְּקוּחוֹת לִהְיוֹת מְדַקְדְּקִין. וּמַה בֵינֵיהוֹן. הֶקְדֵּשׁ. מָאן דָּמַר. שֶׁכֵּן דֶּרֶךְ הַנּוֹתֵן מַתָּנָה לִהְיוֹת נוֹתֵן בְּעַיִן יָפָה. אַף הַמַּקְדִּישׁ בְּעַיַן יָפָה מַקְדִּישׁ. וּמָאן דָּמַר. שֶׁכֵּן דֶּרֶךְ הַלְּקוּחוֹת לִהְיוֹת מְדַקְדְּקִין. מַה אָמַר בְּמַקְדִּישׁ. נִישְׁמְעִינָהּ מֵהָדָא. הָאַחִין שֶׁחָלְקוּ יֵשׁ לָהֶן דֶּרֶךְ זֶה עַל גַּבֵּי זֶה. וְאִית דְּבָעֵי מֵימַר. כֵּן אָמַר רִבִּי לִעֶזֶר. הָאַחִין שֶׁחָלְקוּ זָכוּ בַשָּׂדֶה זָכוּ בְכוּלָּן. הַמַּחֲזִיק בְּנִיכְסֵי הַגֵּר קָנָה. הֶחֱזִיק בַּשָּׂדֶה הֶחֱזִיק בְּכוּלָּן. הִקְדִּישׁ אֶת הַשָּׂדֶה הִקְדִּישׁ אֶת כּוּלָּן. רִבִּי שִׁמְעוֹן אוֹמֵר. הַמַּקְדִּישׁ אֶת הַשָּׂדֶה לֹא הִקְדִּישׁ הֶחָרוּב הַמּוּרְכָּב וְשִׁיקְמָה הַיְשָׁנָה. מִפְּנֵי שֶׁיּוֹנְקִין מִשֶּׁל הֶקְדֵּשׁ. מִפְּנֵי שֶׁשִּׁיֵיר לוֹ דֶּרֶךְ. אִם לֹא שִׁיֵיר לוֹ דֶּרֶךְ אַף הֵן אֵין יוֹנְקִין מִשֶּׁל הֶקְדֵּשׁ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
“When has this been said? For the seller. But one who gives a gift gives everything.” What is the difference between a seller and the giver of a gift? Rebbi Abba bar Ṭebelai in the name of Rav: Because the giver of a gift usually is magnanimous⁸⁴. Rebbi Samuel ben Rav Naḥman in the name of Rebbi Joḥanan: Because buyers care about minutiae⁸⁵. What is the difference between these opinions? A dedication to the Temple. He who says, because the giver of a gift usually is magnanimous, also the person vowing to the Temple usually is magnanimous. But he who says, because buyers care about minutiae, what does he say about a dedication to the Temple? Let us hear from the following⁸⁶: “Brothers who divided [an inheritance], if one acquired a field he acquired everything. Somebody taking possession of the property of a convert aquired it; if he took possession of a field, he took possession of everything. If somebody dedicated a field to the Temple, he dedicated everything. Rebbi Simeon says that he who dedicated a field to the Temple, only dedicated a grafted carob tree and an old sycamore tree.” Because they nurse from Temple property⁸⁷. Because he reserved access to himself? If he had not reserved access for himself, would they not feed from Temple property⁸⁸?

footnotes:
⁸⁴ In the Babli, 71a, this is the conclusion reached after discussion.
⁸⁵ Since the buyer gives the money, he can be specific and insist to spell out in the contract what he wants, but the recipient of a gift has to accept what he is given. Therefore, a sales contract has to be interpreted exactly but in the case of a gift it is up to the court to guess the donor’s intention.
⁸⁶ E here has an additional text: נִיִשְׁמְעִינָהּ מֵהָדָא. הָאַחִין שֶׁחָֽלְקוּ זָכוּ בַשָּׂדֶה זָכוּ בְכוּלָּן. רִבִּי לָֽעְזָר שְׁאִיל. עַל כָּל־הַפֶּרֶק הוּשְּׁבָה אוֹ עַל הָרִאשׁוֹנָה הוּשְּׁבָה. “Let us hear from the following: ‘Brothers who divided [an inheritance], if they acquired a field they acquired everything.’ Rebbi Eleazar asked: Does this refer to the entire Chapter or only to the first mention?”
⁸⁷ Babli 72b. He holds that a gift to the Temple has to be interpreted narrowly, like a sale. The exeption are trees with widespread roots which must be included, even against the giver’s wish, because of the severity of the sin of larceny from Temple property which would be committed if the donor profited from growth of the tree by the nutrients which its roots absorb from Temple property.
⁸⁸ The brother whose inheritance is accessible only through another brother’s property has the right of passage automatically, without specifically insisting on it at the time of the distribution, just as the anvil sycamore is part of Temple property even if the donor to the Temple does not specify it. Since the majority disagree with R. Simeon, they must hold that the donor to the Temple also is magnanimous.