Mishnah
Mishnah

Talmud sur 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:

Il est interdit aux partenaires qui se sont voués de profiter l'un de l'autre de pénétrer dans la cour. R. Eliezer n. Yaakov dit: Celui-ci entre dans le sien et celui-là entre dans le sien. [Partenaires, dont chacun a une maison dans une cour, et tous deux sont associés dans la cour devant les maisons, où il y a une loi de division dans la cour, c'est-à-dire quand pour chaque maison il y a quatre coudées dans la cour devant de la maison et il reste dans la cour quatre coudées supplémentaires pour chacune—dans un tel cas, tous conviennent qu'il est interdit aux deux d'entrer dans la cour jusqu'à ce qu'ils la divisent, la loi de la division étant en vigueur. R. Eliezer et les rabbins ne diffèrent que par rapport à une cour où la loi de partage n'obtient pas, les rabbins estimant que chacun entre dans la (propriété) de son voisin, et R. Eliezer b. Yaakov soutenant qu'il y a breirah (identification rétroactive), et chacun entre le sien.] Et il est interdit aux deux d'y placer un moulin et un four ou d'y élever des poulets. [R. Eliezer b. Yaakov admet dans tous ces cas que les partenaires peuvent s'arrêter les uns les autres, ce qui n'est pas possible pour des raisons de breirah. Car, puisqu'il lui est possible de l'arrêter et qu'il ne le fait pas, il s'avère qu'il en profite.] Si l'un d'eux avait juré de bénéficier de son voisin, il ne peut pas entrer dans la cour. R. Eliezer n. Yaakov dit: Il peut lui dire: "J'entre dans ce qui est à moi, et je n'entre pas dans ce qui est à toi." Et le bevower est obligé de vendre sa part. [Car nous craignons que, puisqu'il voit son prochain entrer, il oublie et, de même, entre. Mais quand les deux sont interdits, cela n'est pas à craindre. Et ce n'est que lorsque l'on s'est juré de ne pas profiter de son prochain que l'on l'oblige à vendre sa part. Mais si son voisin lui a juré de ne pas bénéficier de lui, il est anuss («forcé»), et il n'est pas obligé de vendre, car que pourrait-il faire? Si cela était permis, chaque partenaire ferait le vœu à l'autre de ne pas profiter de lui afin de le contraindre à lui vendre sa part!]

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 domain6,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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