Talmud sobre Nedarim 5:1

הַשֻּׁתָּפִין שֶׁנָּדְרוּ הֲנָאָה זֶה מִזֶּה, אֲסוּרִין לִכָּנֵס לֶחָצֵר. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, זֶה נִכְנָס לְתוֹךְ שֶׁלּוֹ וְזֶה נִכְנָס לְתוֹךְ שֶׁלּוֹ. וּשְׁנֵיהֶם אֲסוּרִים לְהַעֲמִיד שָׁם רֵחַיִם וְתַנּוּר וּלְגַדֵּל תַּרְנְגוֹלִים. הָיָה אֶחָד מֵהֶם מֻדָּר הֲנָאָה מֵחֲבֵרוֹ, לֹא יִכָּנֵס לֶחָצֵר. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, יָכוֹל הוּא לוֹמַר לוֹ, לְתוֹךְ שֶׁלִּי אֲנִי נִכְנָס וְאֵינִי נִכְנָס לְתוֹךְ שֶׁלָּךְ. וְכוֹפִין אֶת הַנּוֹדֵר לִמְכֹּר אֶת חֶלְקוֹ:

Los socios que se han beneficiado unos de otros tienen prohibido entrar al patio. R. Eliezer b. Yaakov dice: Este entra en el suyo y el otro en el suyo. [Socios, cada uno de los cuales tiene una casa en un patio, y ambos son socios en el tribunal antes de las casas, donde hay una ley de división en el patio, es decir, cuando para cada casa hay cuatro codos en el patio de enfrente de la casa y quedan en el patio cuatro codos adicionales por cada uno—en tal caso, todos están de acuerdo en que a ambos se les prohíbe entrar al patio hasta que lo dividen, obteniendo la ley de división. R. Eliezer y los rabinos solo difieren con respecto a un patio donde la ley de división no se obtiene, los rabinos sostienen que cada uno entra en la propiedad de su vecino, y R. Eliezer b. Yaakov sostiene que hay breirah (identificación retroactiva), y cada uno entra en el suyo.] Y a ambos se les prohíbe colocar un molino y un horno allí o criar pollos allí. [R. Eliezer b. Yaakov reconoce en todos estos casos que los socios pueden detenerse mutuamente, no es posible permitir esto por razones de breirah. Porque dado que es posible que lo detenga y no lo hace, se descubre que lo beneficia.] Si uno de ellos hubiera obtenido el beneficio de su vecino, no puede entrar al patio. R. Eliezer b. Yaakov dice: Él puede decirle: "Estoy entrando en lo que es mío, y no estoy entrando en lo que es tuyo". Y el bevower se ve obligado a vender su porción. [Porque tememos que ya que ve a su vecino entrar, él podría olvidar y, de la misma manera, entrar. Pero cuando ambos están prohibidos, esto no es de temer. Y es solo cuando uno se comprometió a sí mismo a no beneficiarse de su vecino que lo obligamos a vender su porción. Pero si su vecino le prometió que no se beneficiaría de él, él es anuss ("forzado"), y no está obligado a vender, ¿qué podría hacer? Si esto fuera permitido, ¡cada socio le pediría al otro que no se beneficiara de él para obligarlo a venderle su porción!]

Jerusalem Talmud Bava Batra

^56*The entire paragraph is from Nedarim 5:1, Notes 16–20. The courtyard is there for entering and leaving the houses. Any other use is possible only if it does not disturb other inhabitants of the courtyard. Rebbi Joḥanan in the name of Rebbi Banaiah. Everything the co-owners can prevent one another from doing in the courtyard except laundering because of the honor of the daughters of Israel⁵⁷Babli 57b.. Rebbi Mattaniah said, this is at a place where women do the laundering, but not at a place where men do the laundering. And what was said, except laundering because of the honor of the daughters of Israel, only that in his own four cubits he may prevent it. And what was said, everything the co-owners can prevent one another from doing in the courtyard, in the entire courtyard except in the other person’s own four cubits where he cannot prevent him. But if the place was at an incline, even in the other person’s own four cubits he can prevent him, since he may tell him: you are pouring out in your domain but it flows down into mine.

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Jerusalem Talmud Bava Kamma

HALAKHAH: “If somebody split [wood] in a private domain,” etc. ¹¹²The entire paragraph is copied in Makkot 2:4. The text bracketed here is an addition by the corrector, probably from Makkot, recognizable by his standard Babli spelling. The same topic is discussed in the Babli, 32b/33a. Rebbi Yose ben Ḥanina said, if he was splitting wood in his courtyard when a worker entered to claim¹¹³In Makkot: “To collect”. In any case, the person entering did not trespass. his wages, and a splinter ricocheted and damaged him, he is liable. If he died he does not go into exile¹¹⁴The responsibility of the person splitting wood in his own backyard is in civil, not in criminal law. The text in Makkot adds: “Because it is not as in a forest,” referring to Deut. 19:5 which describes the circumstances under which the homicide has to dwell in a city of refuge. The Babli, 33a, quotes the end of the same verse, describing how the blade of an ax “finds his neighbor and he dies”, to exclude one who walks into the path of danger (cf. Sifry Deut. 183).. But did not Rebbi Ḥiyya state, “he is not liable”? They do not disagree. What Rebbi Yose said, if he had seen him, but what Rebbi Ḥiyya said, if he had not seen him. If he had not seen him, once he said to him: enter, {should he not be liable? But did not Rebbi Ḥiyya state, “he is not liable”? Since he told him: enter, he has to take precautions¹¹⁵In Tosephta 6:27 it is stated explicitly that the worker, who has the right to go and collect his wages, enters on his own responsibility unless invited in, at which moment the responsibility shifts to his employer.. Some want to say, since he told him to enter it} becomes like the courtyard of partners, about which Rebbi Joḥanan said in the name of Rebbi Yannai¹¹⁶Nedarim 5:1, Notes 22–23: Partners acquire from one another in a courtyard and are mutually liable for damages. But did not Rav say: If he filled the entire public domain^6,Babli 27b. If one does not stop traffic, one is permitted to put down his load in the public domain.¹⁰⁴The Mishnah only applies to a narrow path; on a wide road the second person is required not to walk directly behind the one carrying a dangerous load.? And did this fill the entire public domain? They said, since he¹¹⁷The worker, looking for his employer to collect his wages. walks in the entire courtyard, it is as if he had filled the entire courtyard.

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