Talmud sur Bava Batra 3:1

חֶזְקַת הַבָּתִּים וְהַבּוֹרוֹת וְהַשִּׁיחִין וְהַמְּעָרוֹת וְהַשּׁוֹבָכוֹת וְהַמֶּרְחֲצָאוֹת וּבֵית הַבַּדִּין וּבֵית הַשְּׁלָחִין וְהָעֲבָדִים וְכָל שֶׁהוּא עוֹשֶׂה פֵרוֹת תָּדִיר, חֶזְקָתָן שָׁלֹשׁ שָׁנִים מִיּוֹם לְיוֹם. שְׂדֵה הַבַּעַל, חֶזְקָתָהּ שָׁלֹשׁ שָׁנִים, וְאֵינָהּ מִיּוֹם לְיוֹם, רַבִּי יִשְׁמָעֵאל אוֹמֵר, שְׁלֹשָׁה חֳדָשִׁים בָּרִאשׁוֹנָה וּשְׁלֹשָׁה בָּאַחֲרוֹנָה וּשְׁנֵים עָשָׂר חֹדֶשׁ בָאֶמְצַע, הֲרֵי שְׁמֹנָה עָשָׂר חֹדֶשׁ. רַבִּי עֲקִיבָא אוֹמֵר, חֹדֶשׁ בָּרִאשׁוֹנָה וְחֹדֶשׁ בָּאַחֲרוֹנָה וּשְׁנֵים עָשָׂר חֹדֶשׁ בָּאֶמְצַע, הֲרֵי אַרְבָּעָה עָשָׂר חֹדֶשׁ. אָמַר רַבִּי יִשְׁמָעֵאל, בַּמֶּה דְבָרִים אֲמוּרִים, בִּשְׂדֵה לָבָן. אֲבָל בִּשְׂדֵה אִילָן, כָּנַס אֶת תְּבוּאָתוֹ, מָסַק אֶת זֵיתָיו, כָּנַס אֶת קֵיצוֹ, הֲרֵי אֵלּוּ שָׁלֹשׁ שָׁנִים:

La chazakah (période de possession considérée comme preuve de propriété) pour les maisons, boroth, shichin et ma'aroth (voir 2: 1), colombes, bains, un pressoir à olives, un champ irrigué, des esclaves, et tous des choses qui produisent constamment des fruits —leur chazakah dure trois ans, de jour en jour. [Si quelqu'un a perdu sa facture (d'achat), et qu'il a amené des témoins qu'il était en possession dans chacun des cas mentionnés dans notre Michna, on pense qu'il déclare qu'il est l'acheteur, et on ne lui dit pas: "Apportez votre facture d'achat. " Pendant jusqu'à trois ans, on s'occupe de sa facture (d'achat), mais pas plus longtemps. Et on dit au demandeur: Si vous ne lui aviez pas vendu, vous auriez dû protester devant deux (témoins): «Sachez que cet homme est en train de« manger »ma terre en vol», et l’affaire lui serait venue à l’oreille, et il aurait été attentif à sa facture (d'achat). Pour "Votre ami a un ami et l'ami de votre ami a un ami." Et puisque vous n'avez pas protesté, c'est votre perte. ("un champ irrigué" :) Comme il est constamment surveillé à des fins d'irrigation, il est constamment productif. Et la chazakah de quelque chose qui est constamment productif dure trois ans de jour en jour. ("esclaves" :) Et bien que nous gouvernions: "Godroth (moutons, comme dans Nombres 32:16: 'gidroth tzon', (c'est-à-dire, bergeries) n'ont pas de chazakah," et la même chose s'applique à tous les êtres vivants—c'est une chazakah immédiate qu'ils n'ont pas. Autrement dit, si le mouton ou l'esclave étaient connus pour appartenir à un homme et qu'ils sont entrés dans la maison d'un autre, et que le second a affirmé qu'il les avait achetés et qu'il en était en possession, ce n'est pas la chazakah, car ils sont habitués à aller de maison en maison. Mais s'il a tenu un esclave pendant trois ans, c'est une chazakah et il n'a pas besoin de facture d'achat.] La chazakah d'un champ pluvial, [qui n'est productif qu'une fois par an] est de trois ans, [ne nécessitant pas de au jour le jour. "] R. Yishmael dit: Trois mois le premier (année), trois mois le dernier et douze mois au milieu—dix-huit mois. [Car il y a des produits qui poussent en trois mois, comme l'orge, l'avoine et les lentilles— afin que l'on puisse manger trois récoltes en dix-huit mois.] R. Akiva dit: Un mois le premier, un mois le dernier et douze mois au milieu —quatorze mois. [Certaines choses poussent en trente jours, comme le maïs jeune et les légumes verts. Par conséquent, s'il en a mangé quatorze mois, c'est une chazakah.] R. Yishmael a dit: [(R. Yishmael soutient que la consommation de jeunes maïs et de légumes verts n'établit pas une chazakah, mais seulement la consommation de vrais grains et fruits .)] Quand est-ce ainsi? [que dix-huit mois sont nécessaires pour un champ pluvial?] Avec un champ de céréales, [dont tous les produits sont récoltés en une période, raison pour laquelle trois ans sont nécessaires.]; mais avec un champ d'arbres, [dont les fruits sont cueillis à des périodes différentes: raisins, en une période; olives dans un autre; et les figues, dans un autre], s'il ramassait son produit [vin de raisin], récoltait ses olives et recueillait ses figues [c'est-à-dire, s'il les récoltait, les séchait et les apportait dans sa maison], c'est [ une chazakah, comme si c'était] trois ans. [La halakha n'est conforme ni à R. Akiva ni à R. Yishmael.]

Jerusalem Talmud Peah

Rebbi Zeïra asked before Rebbi Yasa: If he intended to let them acquire from the boundary strip¹⁶Every field is surrounded by a strip, mostly of grass, usually slightly elevated over the cultivated area. On this strip one may walk between fields and also deposit agricultural implements. Rebbi Zeïra asks what is the rule if some grain grew on the boundary strip and the owner of the field wants to fulfill his duty by abandoning this grain which cannot usually be harvested. Rebbi Yasa (Rebbi Assi in the Babli) avoided answering, perhaps because he did not know the answer.
There is a similar problem in Baba Batra, dealing with real estate left by a convert to Judaism who failed to start a Jewish family. Since by conversion the convert severed his ties to his former family, in the absence of a will his property becomes ownerless at his death and can be acquired by actual possession. Then the question is whether two adjacent fields can be acquired if one performs an act of possession (such as weeding) on one of them. In the Yerushalmi (Baba Batra 3:1, fol. 13d), R. Yasa states in the name of R. Joḥanan that if one weeded on one of two adjacent fields with the intention of thereby acquiring both fields but did not have the explicit intent to acquire the boundary strip also, he acquired only the field he weeded but no more. Then it is reported that R. Zeïra asked R. Yasa about somebody working on the boundary strip only (whether he would acquire both fields), and R. Yasa avoided answering. In the Babli (Baba Batra 55a), R. Assi states in the name of R. Joḥanan that boundary strip and ḥaẓab are dividers in respect to the property of a convert but not for peah whereas Ravin (Rebbi Abun) declares in the name of R. Joḥanan that it is not a divider for peah. For the Yerushalmi, R. Assi himself was not sure whether R. Joḥanan followed the opinion ascribed to himself in the Babli, or that ascribed to R. Abun.? He avoided answering him. The opinions of Rebbi Yasa are contradictory since we have stated there (Mishnah 3:2): “The sages agree with Rebbi Aqiba about someone who sowed dill or mustard in three places¹⁷The Mishnah deals with someone who spot-harvests his field, cutting at separate places and letting the rest grow for an extended period of time. Rebbi Aqiba requires that each time and at each place peah be given, but the sages require only one peah for the whole field, except for (expensive) spices..” (The Mishnah means: dill in three places or mustard in three places.) Samuel said, because the first of them does not wait for the last¹⁸Obviously, one plot is harvested at one time; otherwise, there would be no obligation for peah. Samuel asserts that spice plants can be harvested at greatly varying times.. Rebbi Yasa in the name of Rebbi Joḥanan: Because they are usually sown in separate beds¹⁹Spices are never grown in large fields since they belong to intensive agriculture.. And here he says so²⁰In fact, he refuses to say what he should say, viz., that the boundary strip is never sown intentionally and therefore cannot be counted as peah.? It is obvious for him that it separates²¹This is the opinion ascribed to R. Abun in the Babli.. What he could not decide is whether it does become sanctified as peah or maybe it does not become sanctified²²Since peah is exempt from terumah and tithes, the status of the grain growing on the boundary strip remains in limbo.! Rebbi Hoshaiah stated: If someone gave peah from one field for another one, it does not acquire holiness. One understands that this means even the boundary strip²³Again supporting the opinion ascribed to R. Abun in the Babli. (In the Babli, Rabin is reputed to give the correct interpretations of sentences of R. Joḥanan.).

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Jerusalem Talmud Bava Metzia

MISHNAH: One who contracts with another for a field¹⁷The nature of the field was not specified in the lease., if it is an irrigated field or an orchard and the source dried up or the orchard was cut down, he¹⁸The tenant. This Mishnah does not apply to sharecroppers. may not deduct from his leasing fee. If he said, this irrigated field or this orchard shall be leased to me¹⁹The nature of the field was specified in the lease. and the source dried up or the orchard was cut down, he may deduct from his leasing fee.

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Jerusalem Talmud Sheviit

MISHNAH: One fertilizes and hoes in melon and gourd fields until the New Year; the same applies to irrigated fields. One trims, removes¹²The leaves, as explained in the Halakhah. According to Maimonides, R. Simeon permits this particular activity also in the Sabbatical year. However, it seems that R. Simeon permits only the removal of leaves from bunches of grapes if otherwise the grapes would rot; see the Halakhah., dusts, and smokes until the New Year. Rebbi Simeon said, one may even remove a leaf from a bunch in the Sabbatical year.
One may remove stones²⁵From his field. until the New Year. One cuts²⁶Really “nibbles”, in an unsystematic way. “Pruning” means eliminating unwanted new shoots, “shaping” means eliminating dead wood., prunes, and shapes until the New Year. Rebbi Joshua says, like the pruning and shaping of the fifth year²⁷When there are no time limits on any agricultural work., so is that of the sixth. Rebbi Simeon says, any time that I may work the tree I may shape it.

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Jerusalem Talmud Sheviit

MISHNAH: Sterile onions and Egyptian beans from which water was withheld thirty days before the New Year are tithed for the past [year] and may be kept in the Sabbatical year⁵⁸They may be treated as private property of the farmer and be harvested during the Sabbatical year. If tithes are given for this crop from another place, it must be from produce of the preceding year.; otherwise they are forbidden in the Sabbatical year⁵⁹Forbidden to be harvested and stored as seeds but permitted to be taken by everybody. and are tithed for the coming year. For those from a ba‘al field⁹⁴An unirrigated field that must be watered by hand if used for vegetables. The term seems to be taken from pagan neighbors since Ba‘al is the Semitic rain god, equivalent of the Greek Zeus. The Tosephta (Note 83) makes it explicit that the first rule speaks of fields irrigated by a permanent installation., if one withheld water for two periods⁸³Tosephta 2:4 is practically identical with Mishnah 9, except that in the case of ba‘al fields, the Tosephta states that for the field to qualify as seed field, one must withhold two (or three) מריעות, instead of עונות in the Mishnah. The Tosephta is partially quoted in Ma‘serot 4:5 (fol. 51b), where the reading is מודייות [two] modii.
R. Abraham ben David (Ma‘aser Šeni 1:10) deduces from the Mishnah that מוריות, מריעות are instances of irrigation; R. S. Lieberman reads the words as derived from מרביעות “fertilizations,” but it might be better to take the word from מרויות “waterings”. בעל fields of produce other than grains, while not irrigated permanently, are watered occasionally (Mishnah 9).
Maimonides, followed by the commentators of his Code and J. Levy, translates מורביות (or מרביות in the Rome ms.) as “trimmings”; that meaning is found in the Babli (Sukkah 45a, Tamid29a). R. Abraham ben David wonders why Maimonides in his Code follows an unclear Tosephta instead of a clear Mishnah., the words of Rebbi Meïr, but the Sages say three.

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