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Bava Basra 4:9 - 5:1

The Mishnah Yomi for Sunday, November 24, 2024 is Bava Basra 4:9 - 5:1

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Mishnah 1

Mishnayos Bava Basra Perek 4 Mishnah 9

בבא בתרא פרק ד׳ משנה ט׳

9
But he has not sold along with the field the stones that are not designated for use in the field, and not the reeds in the vineyard that are not designated for its use, and not the produce that is already detached from the ground. 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 field. 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 field, he has not sold the cluster of reeds that occupy a beit rova or more, as they are considered a separate field, and he has not sold the watch station that is plastered with clay, and not the carob tree that has been grafted, and not the sycamore trunk. All of these entities are significant in their own right and have a status independent from that of the fields, and they are therefore not included in the sale of the field. In continuation of the previous mishna (68b) discussing one who sells a field, the mishna teaches that even if he says that he is selling it and everything that is in it, has sold neither the cistern, nor the winepress, nor the dovecote, whether it is abandoned or utilized, as these items are not part of the field itself. And the seller must purchase for himself a path through the buyer’s domain to reach whatever remains his. This is the statement of Rabbi Akiva, who holds that one who sells, sells generously; therefore, whatever is not explicitly excluded from the sale is assumed to be sold, and it is presumed that the seller did not retain for himself the right to the path that he requires to access his property. And the Rabbis say: The seller need not purchase a path through the buyer’s domain, as it is assumed that since the seller withholds these items for himself, he also reserves a path to reach them. And Rabbi Akiva concedes that when the seller says to the buyer in the bill of sale that he is selling the field apart from these things, i.e., the cistern and the winepress, he need not purchase for himself a path through the buyer’s domain. Since these items would have been excluded from the sale even if he had said nothing, it is assumed that he also meant to reserve for himself the right to access them. But if the seller kept the field but sold the cistern and winepress to another person, Rabbi Akiva says: The buyer need not purchase for himself a path through the seller’s domain to reach what he has bought, since a seller sells generously. But the Rabbis say: He must purchase for himself a path through the seller’s domain. In what case is this statement, that these items are excluded, said? It is said with regard to one who sells a field, but with regard to one who gives it away as a gift, it is assumed that he gives all of it, including everything found in the field. Similarly, with regard to brothers who divide their father’s estate among themselves, when they each acquire a field as part of their inheritance, they acquire all of it, including the items that would be excluded from a sale. So too, with regard to one who takes possession of the property of a convert, when he takes possession of a field, he takes possession of all of it. One who consecrates a field has consecrated all of it. Rabbi Shimon says: One who consecrates a field has not consecrated any of the items that are ordinarily excluded from a sale except for the grafted carob tree and the sycamore trunk.
אֲבָל לֹא מָכַר לֹא אֶת הָאֲבָנִים שֶׁאֵינָן לְצָרְכָּהּ, וְלֹא אֶת הַקָּנִים שֶׁבַּכֶּרֶם שֶׁאֵינָן לְצָרְכּוֹ, וְלֹא אֶת הַתְּבוּאָה שֶׁהִיא תְלוּשָׁה מִן הַקַּרְקַע. בִּזְמַן שֶׁאָמַר לוֹ, הִיא וְכָל מַה שֶּׁבְּתוֹכָהּ, הֲרֵי כֻלָּן מְכוּרִין. בֵּין כָּךְ וּבֵין כָּךְ, לֹא מָכַר לֹא אֶת מְחִצַּת הַקָּנִים שֶׁהִיא בֵית רֹבַע, וְלֹא אֶת הַשּׁוֹמֵרָה שֶׁהִיא עֲשׂוּיָה בְטִיט, וְלֹא אֶת הֶחָרוּב הַמֻּרְכָּב, וְלֹא אֶת סַדַּן הַשִּׁקְמָה, וְלֹא אֶת הַבּוֹר, וְלֹא אֶת הַגַּת, וְלֹא אֶת הַשּׁוֹבָךְ, בֵּין חֲרֵבִין בֵּין יְשׁוּבִין. וְצָרִיךְ לִקַּח לוֹ דָרֶךְ, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, אֵינוֹ צָרִיךְ. וּמוֹדֶה רַבִּי עֲקִיבָא, בִּזְמַן שֶׁאָמַר לוֹ חוּץ מֵאֵלּוּ, שֶׁאֵינוֹ צָרִיךְ לִקַּח לוֹ דָרֶךְ. מְכָרָן לְאַחֵר, רַבִּי עֲקִיבָא אוֹמֵר, אֵינוֹ צָרִיךְ לִקַּח לוֹ דָרֶךְ. וַחֲכָמִים אוֹמְרִים, צָרִיךְ לִקַּח לוֹ דָרֶךְ. בַּמֶּה דְבָרִים אֲמוּרִים, בְּמוֹכֵר. אֲבָל בְּנוֹתֵן מַתָּנָה, נוֹתֵן אֶת כֻּלָּם. הָאַחִין שֶׁחָלְקוּ, זָכוּ בַשָּׂדֶה, זָכוּ בְכֻלָּם. הַמַּחֲזִיק בְּנִכְסֵי הַגֵּר, הֶחֱזִיק בַּשָּׂדֶה, הֶחֱזִיק בְּכֻלָּם. הַמַּקְדִּישׁ אֶת הַשָּׂדֶה, הִקְדִּישׁ אֶת כֻּלָּם. רַבִּי שִׁמְעוֹן אוֹמֵר, הַמַּקְדִּישׁ אֶת הַשָּׂדֶה, לֹא הִקְדִּישׁ אֶלָּא אֶת הֶחָרוּב הַמֻּרְכָּב וְאֶת סַדַּן הַשִּׁקְמָה:
ט׳

לא מכר את מחיצת הקנים [וכו'] – for all of these are considered as a field [on its own].

לא מכר את בור – even though he sold him the field, these are not sold.

צריך המוכר ליקח לו דרך מן הלוקח – to go to the cistern and to the wine-press, for he sells with good-will as I have explained above (see Tractate Bava Batra, Chapter 4, Mishnah 2).

נתן את כולם – and even to one who stated that he sells with ill-will, he sells it, and the purchaser must buy a right of way [when] he sold him one of these kind, and leaves the field to himself. Especially when he sells as we state here, because the purchaser can make conditions and explanations, for since he didn’t make a condition, he doesn’t lose out. But regarding a person who gives, when he receives the gift, he is embarrassed to state to the giver – “explain to me what you are giving me.” We don’t say that when he doesn’t explain, he is the one who loses, but we say is that he gave it to him with good will, and the recipient of the gift does not have to buy a right of way, and similarly, all of these things that we have stated above, he didn’t sell because they are not included in the field and even those things that are not included – everything that is within it, such as a carob or a fully grown sycamore tree and the cistern and the wine-press. If he gave [the field as a gift], he gave him everything, because with good well is too much of what he gives.

זכו בשדה זכו בכולן – even a cistern and a wine-press and a dovecote that are in the field, because each one merits with its own and it is removed from his fellow completely.

החזיק בכולם – And even though that a carob [tree] and a sycamore [tree] are not neglected regarding the field, they are like two fields, and there is pathway between them and if he gained possession of one of them, he bought its neighbor.

הקדיש כולם – when he dedicates it [to the Temple], he dedicates it with good will.

לא הקדיש אלא חרוב – from all of these that are mentioned in our Mishnah, regarding a sale, he did not sell, regarding devoting to the Temple, he did not devote, for the knowledge of the one who dedicates is like the knowledge of the sell, except for the grafted carob tree and the fully grown sycamore tree, and even though that the sale was not a sale, with a dedication it is sanctified, and the reason is that since from a dedicated field, it absorbs.

לא מכר את מחיצת הקנים וכו׳ שכל אלה חשובים כשדה בפני עצמן:

לא מכר את הבור. אע״פ שמכר לו השדה אין אלו מכורין:

וצריך המוכר ליקח לו דרך מן הלוקח. לבוא לבור ולגת. דמוכר בעין יפה מוכר כדפרישנא לעיל:

נתן את כולן. ואפילו למאן דאמר מוכר בעין רעה מוכר וצריך הלוקח ליקח לו דרך היכא דמכר לו אחד מכל אלו ושייר השדה לעצמו, דוקא במוכר אמרינן הכי, משום דהוה ליה ללוקח לאתנויי ולפרושי וכיון דלא אתני איהו הוא דאפסיד, אבל גבי נותן שמקבל המתנה מתבייש לומר לנותן פרש לי מה שאתה נותן לי, לא אמרינן מדלא פירש איהו הוא דאפסיד, אלא אמרינן בעין יפה נתן ואין צריך מקבל המתנה ליקח לו דרך. וכן נמי כל הני דאמרינן לעיל לא מכר לפי שאינן בכלל שדה, ואפילו הני דאינן בכלל כל מה שבתוכה כגון חרוב וסדן השקמה ובור וגת, אם נתן השדה מתנה, נתן את כולן, משום דבעין יפה יותר מדאי הוא נותן:

זכו בשדה זכו בכולן. אפילו בור וגת ושובך שבשדה. מפני שכל אחד זוכה בשלו ומסתלק מחבירו מכל וכל:

החזיק בכולם. ואף על גב דחרוב ושקמה לא בטילי לגבי שדה, הוו כשתי שדות ואין מיצר ביניהן דאם החזיק באחת מהן קנה חברתה:

הקדיש כולם. דמקדיש בעין יפה מקדיש:

לא הקדיש אלא את החרוב. מכל הנך דאמרינן במתניתין גבי מכר לא מכר, גבי הקדש נמי לא הקדיש, דדעת מקדיש כדעת מוכר, לבד מחרוב המורכב וסדן השקמה, דאף על גב דבמכר לא מכר, בהקדש קדשי. וטעמא, הואיל ומשדה הקדש קא ינקי:

Mishnah 2

Mishnayos Bava Basra Perek 5 Mishnah 1

בבא בתרא פרק ה׳ משנה א׳

1
One who sells a ship has sold along with it the toren, and the nes, and the ogin, and all of the equipment that is used for directing it. But he has not sold the slaves who serve as oarsmen, nor the packing bags that are used for transporting goods, nor the antikei on the ship. And when one said to the buyer: You are purchasing it, the ship, and all that it contains, all of these latter elements are also sold. One who sold a wagon [hakkaron] has not sold the mules that pull the wagon. Similarly, if one sold the mules, he has not sold the wagon. One who sold a yoke [hatzemed] has not sold the oxen, and one who sold the oxen has not sold the yoke. Rabbi Yehuda says: The sum of money indicates what one has sold. How so? If the buyer said to the seller: Sell me your yoke for two hundred dinars, since it is a known matter that a yoke is not sold for two hundred dinars he clearly intended to purchase the oxen as well. And the Rabbis say: The sum of money is not proof.
הַמּוֹכֵר אֶת הַסְּפִינָה, מָכַר אֶת הַתֹּרֶן וְאֶת הַנֵּס וְאֶת הָעוֹגִין וְאֶת כָּל הַמַּנְהִיגִין אוֹתָהּ, אֲבָל לֹא מָכַר לֹא אֶת הָעֲבָדִים, וְלֹא אֶת הַמַּרְצוּפִין, וְלֹא אֶת הָאַנְתִּיקִי. וּבִזְמַן שֶׁאָמַר לוֹ הִיא וְכָל מַה שֶּׁבְּתוֹכָהּ, הֲרֵי כֻלָּן מְכוּרִין. מָכַר אֶת הַקָּרוֹן, לֹא מָכַר אֶת הַפְּרָדוֹת. מָכַר אֶת הַפְּרָדוֹת, לֹא מָכַר אֶת הַקָּרוֹן. מָכַר אֶת הַצֶּמֶד, לֹא מָכַר אֶת הַבָּקָר. מָכַר אֶת הַבָּקָר, לֹא מָכַר אֶת הַצֶּמֶד. רַבִּי יְהוּדָה אוֹמֵר, הַדָּמִים מוֹדִיעִין. כֵּיצַד, אָמַר לוֹ מְכוֹר לִי צִמְדְּךָ בְּמָאתַיִם זוּז, הַדָּבָר יָדוּעַ שֶׁאֵין הַצֶּמֶד בְּמָאתַיִם זוּז. וַחֲכָמִים אוֹמְרִים, אֵין הַדָּמִים רְאָיָה:
א׳

המוכר את הספינה – undefined.

מכר את התורן – (see Talmud Bava Batra 73a) a tall [piece of] wood upon which they suspend the banner/flag. And the banner is a kind of curtain that they suspend on the mast towards the wind.

עוגין – iron that they tie with rope and throw it into the depths of the water to detain and to anchor the ship.

מנהיגים – These are oars that through them they lead the ship to the place that they desire.

מרצופין – large sacks that they place goods into.

אנתיקי – [the funds and stores connected with the business – see Talmud Bava Batra 77b] the practical things that are within the ship, and all of these are considered here that are in the sale, he did not sell if he gave or dedicated the ship [to the Temple]. These are not included in the gift and the dedication to the Temple, and are not similar to a cistern or a subterranean masoned storeroom or a winepress [mentioned] in the chapter above (Chapter 4, Mishnah 2), for all of them are in land and are made void regarding a field regarding sanctification [to the Temple] and gifting. But these are not made void at all.

פרדות – [mules], animals that pull the wagon, but they are not attached to it (i.e., the wagon) at the time of the sale. But there are those who explain פרדות as wood that is separate from the wagon that on pulls the wagon with them, but they are not attached to the it at the time of the sale.

צמד – it is the yoke that they attach and tie [the] bulls together with.

אין הדמים ראיה – for that which he said that one-sixth [overcharge] he purchased [the object], and he (i.e., the seller) returns the overcharge; more than one-sixth, the purchase is void; these words are incidental that the mind errs as the purchaser thinks that it is worth such. And this is an errant purchase, but in order that the mind doesn’t error, such as the example that he purchased a yoke that was worth a Zuz for two hundred, we say that it was given to him as a gift, and there is no voiding of the transaction here. But the Halakha is not according to Rabbi Yehuda.

המוכר את הספינה. סתם:

מכר את התורן. עץ גבוה שתולין עליו את הנס. והנס הוא כמין וילון שתולין בתורן לנגד הרוח:

עוגין. ברזל שקושרין אותו בחבל וזורקין אותו בעומק המים לעכב ולעגן הספינה:

מנהיגים. אלו המשוטות שבהם מוליכין הספינה למקום שרוצים:

מרצופין. אמתחות שנותנים בהם הסחורה.

אנתיקי. הפרקמטיא שבתוך הספינה. וכל הני דחשיב הכא דבמכר לא מכר, אם נתן והקדיש את הספינה לא הוו הנך בכלל המתנה וההקדש. ולא דמי לבור ודות וגת דפרקין דלעיל דכולהו מקרקעי נינהו ובטלי לגבי שדה לענין הקדש ומתנה, אבל הנך לא בטלי כלל:

פרדות. בהמות המושכות את הקרון. והוא שאין אדוקים בו בשעת המכירה. ואית דמפרשי. פרדות. עצים הנפרדים מן העגלה שמושכים את העגלה בהם. והוא שלא יהיו קשורים בה בשעת המכירה:

צמד. הוא העול שצומד ומחבר את השוורים יחד:

אין הדמים ראיה. והא דאמר דשתות קנה ומחזיר אונאה יותר משתות בטל מקח, הני מילי בכדי שהדעת טועה, דסבור הלוקח ששוה כך, והוי מקח טעות, אבל בכדי שאין הדעת טועה, כגון דקנה צמד ששוה זוז. במאתים, אמרינן במתנה נתנם לו ואין כאן בטול מקח. ואין הלכה כרבי יהודה:

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