משנה: אֵין חוֹלְקִין אֶת הֶחָצֵר עַד שֶׁיְּהֵא אַרְבַּע אַמּוֹת לָזֶה וְאַרְבַּע אַמּוֹת לָזֶה וְלֹא אֶת הַשָּׂדֶה עַד שֶׁיְּהֵא בָהּ תִּשְׁעַת קַבִּין לָזֶה וְתִשְׁעַת קַבִּין לָזֶה. רִבִּי יְהוּדָה אוֹמֵר עַד שֶׁיְּהֵא בָהּ תִּשְׁעַת חֲצָאֵי קַבִּין לָזֶה וְתִשְׁעַת חֲצָאֵי קַבִּין לָזֶה. וְלֹא אֶת הַגִּנָּה עַד שֶׁיְּהֵא בָהּ חֲצִי קַב לָזֶה וַחֲצִי קַב לָזֶה. רִבִּי עֲקִיבָה אוֹמֵר בֵּית רוֹבַע. וְלֹא אֶת הַטְּרִיקְלִין וְלֹא אֶת הַמּוֹרָן וְלֹא אֶת הַשּׁוֹבָךְ וְלֹא אֶת הַטַּלִּית וְלֹא אֶת הַמֶּרְחָץ וְלֹא אֶת בֵּית הַבַּד עַד שֶׁיְּהֵא בָהֵן כְּדֵי לְזֶה וּכְדֵי לָזֶה. זֶה הַכְּלָל. כֵּל־שֶּׁיֵּחָלֵק וּשְׁמוֹ עָלָיו חוֹלְקִין וְאִם לָאו אֵין חוֹלְקִין. אֵימָתַי. בִּזְמַן שֶׁאֵין שְׁנֵיהֶם רוֹצִים. אֲבָל בִּזְמַן שֶׁשְּׁנֵיהֶן רוֹצִין אֲפִלוּ בְפָחוּת יַחֲלוֹקוּ. וְכִתְבֵי הַקּוֹדֶשׁ אַף עַל פִּי שֶׁשְּׁנֵיהֶן רוֹצִין לֹא יַחֲלוֹקוּ. MISHNAH: One does not divide the courtyard unless there be four cubits for each one⁴⁵In a common courtyard, the four cubits in front of the door of each house along its entire width are for the private use of its owner. Therefore, the 4 cubits mentioned here are measured starting at a distance of 4 cubits from the house along the entire width of the house, as stated by R. Joḥanan in the Halakhah and the Babli, 11a. According to the Babli, the four cubits are personal property only in front of the doors., nor the field unless there be nine qab for each one⁴⁶Qab is short for bet qab, the area to be sown by one qab, 1/6 se’ah, of seed grain. The bet se’ah is defined as 2500 square cubits. Therefore, the bet qab is 416 2/3 square cubits. The rules will prevent the division of estates from resulting in plots too small to be worked on. For the majority, the minimal size of an inherited field is 3750 square cubits.; Rebbi Jehudah says, nine half qabbim for each one⁴⁷1875 square cubits.. Not the vegetable garden unless there be half a qab for each one⁴⁸208 1/3 square cubits.; Rebbi Aqiba says, the area of a quarter [qab]⁴⁹104 1/6 square cubits.. Not the dining hall, nor the storage room, nor the dovecote, nor the stole, nor the bathhouse, nor the olive press unless there is one for each of them. This is the principle: Anything which is divided and retains its name one divides, otherwise one does not divide. When is that? If the two of them do not agree. However, if both of them want it, they may divide even if it is less⁵⁰The rules are guidelines for the courts for the resolution of disputes; they do not restrict the ability of the parties to contract following their wishes.. But Holy Scripture⁵¹A scroll of biblical texts. they should not divide even if both of them want it.

הלכה: אֵין חוֹלְקִין אֶת הֶחָצֵר כול׳. אָמַר רִבִּי יוֹחָנָן אַרְבַּע אַמּוֹת שֶׁאָֽמְרוּ חוּץ מֵאַרְבַּע אַמּוֹת שֶׁלַּפְּתָחִים. וְתַנֵּי בַּר קַפָּרָא כֵּן. אֵין חוֹלְקִין אֶת הֶחָצֵר עַד שֶׁיְּהֵא בָהּ שְׁמוֹנֶה אַמּוֹת לָזֶה וּשְׁמוֹנֶה אַמּוֹת לָזֶה. אָמַר רִבִּי יוֹחָנָן. אַרְבַּע אַמּוֹת שֶׁאָֽמְרוּ לֹא שֶׁהֵן לוֹ לְקִינְייָן אֶלָּא שֶׁיְּהֵא מַעֲמִיד בְּהֶמְתּוֹ לַשָּׁעָה וּפוֹרֵק חֲבִילָתוֹ. רִבִּי יוֹנָתָן מַקְשֵׁי. כְּלוּם אָֽמְרוּ אַרְבַּע אַמּוֹת אֶלָּא שֶׁיְּהֵא מַעֲמִיד בְּהֶמְתּוֹ וּפוֹרֵק חֲבִילָתוֹ לַשָּׁעָה. אַשְׁכַּח תַּנֵּי. אַף חוּלְייַת הַבּוֹר יֵשׁ לָהּ אַרְבַּע אַמּוֹת. דְּבֵי רִבִּי יַנַּאי אָֽמְרֵי. אַף בֵּית הַתַּרְנוֹגַלִּין יֵשׁ לָהֶן אַרְבַּע אַמּוֹת. HALAKHAH: “One does not divide the courtyard,” etc. Rebbi Joḥanan said, the four cubits which they mentioned are outside the four cubits of the doors. Bar Kappara stated thus: One does not subdivide a courtyard unless there be eight cubits for each party⁴⁵In a common courtyard, the four cubits in front of the door of each house along its entire width are for the private use of its owner. Therefore, the 4 cubits mentioned here are measured starting at a distance of 4 cubits from the house along the entire width of the house, as stated by R. Joḥanan in the Halakhah and the Babli, 11a. According to the Babli, the four cubits are personal property only in front of the doors.. Rebbi Joḥanan said, the four cubits which they mentioned are not acquired by him⁵²They remain condominium property. but they are for him to park his animal temporarily and unload his package⁵³The co-owners of the courtyard may freely pass through these four cubits but not temporarily use the space otherwise; the owner or renter of the house may use it to load and unload animals and carriages but not as permanent storage area.. Rebbi Jonathan asked: did they only say for him to park his animal temporarily and unload his package temporarily⁵⁴Is it possible that these rights not be connected with property rights?? It was found stated: also the circular enclosure of a cistern has four cubits⁵⁵Tosephta Bava meṣi‘a 11:15. The area around the common cistern has to be kept clear so that the dwellers in the courtyard have free access and are able to put their pails there. Both the cistern and the circular area surrounding it clearly are condominium property; there is no basis for R. Jonathan’s question.. They said in the House of Rebbi Yannai: the chicken coop also has four cubits⁵⁶In the Babli, 11b, R. Yannai disagrees..

רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי בַּנָּייָה. בַּכֹּל הַשׁוּתָפִין מַמְחִין זֶה עַל זֶה בֶחָצֵר חוּץ מִן הַכְּבִיסָה מִפְּנֵי כְּבוֹד בְּנוֹת יִשְׂרָאֵל. אָמַר רִבִּי מַתַּנְיָה. הָדָא דְתֵימַר. בְּמָקוֹם שֶׁהַנָּשִים מְכַבְּסוֹת. אֲבָל מְקוֹם שֶׁהָאֲנָשִׁים מְכַבְּסִין לֹא בְדָא. וְדָא דְתֵימַר. חוּץ מִן הַכְּבִיסָה מִפְּנֵי כְּבוֹד בְּנוֹת יִשְׂרָאֵל. בְּרַם בְּד̇ אַמּוֹת דְּנַפְשֵׁיהּ מַמְחֵי הוּא בְיָדֵיהּ. וְדָא דְתֵימַר. בַּכֹּל שׁוּתָפִין מַמְחִין זֶה עַל זֶה בֶחָצֵר. בְּכָל־הֶחָצֵר. בְּרַם בְּד̇ אַמּוֹת דְּחַבְרֵיהּ לֹא מַמְחֵי בְיָדֵיהּ. וְאִם הָיָה הַמָּקוֹם מִנְדְּרוֹן אֲפִילוּ בְּד̇ אַמּוֹת דְּחַבְרֵיהּ מַמְחֵי בְיָדֵיהּ. דּוּ יְכִיל מֵימַר לֵיהּ. אַתְּ שְׁפִיךְ גַּו דִּידָךְ וְהוּא נְחִית גַּו דִּידִי. ^56*The entire paragraph is from Nedarim 5:1:3" href="/Jerusalem_Talmud_Nedarim.5.1.3">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.

רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי לָֽעְזָר בֵּרִבִּי שִׁמְעוֹן. מִי שֶׁאֵינוֹ רוֹצֶה לְעָרֵב נִכְנָסִין לְבֵיתוֹ וּמְעָֽרְבִין לוֹ בְּעַל כּוֹרְחוֹ. וְהָא תַנֵּי. וְהוּא אֵינוֹ רוֹצֶה לְעָרֵב. אֵינוֹ מְמָאֵן נִכְנָסִין לְבֵיתוֹ וּמְעָֽרְבִין לוֹ עַל כּוֹרְחוֹ. מִפְּנֵי שֶׁאֵין מְמָאֵן. אֲבָל אִם הָיָה מְמָאֵן לֹא. וְתַנֵּי כֵן. כּוֹפִין הֵן בְּנֵי הַמָּבוֹי זֶה אֶת זֶה לַעֲשׂוֹת לָהֶן לֶחִי וְקוֹרָה לַמָּבוֹי. אָמַר רִבִּי יוֹסֵי בֵּירִבּי בּוּן. לֹא שֶׁאֵינוֹ רוֹצֶה לְעָרֵב. אֶלָּא מִנֶפֶשׁ בִּישָָׁא לָא בָּעֵי מְעָֽרְבָא. ⁵⁸A parallel but materially different treatment of the same subject is in ‘Erubin 7:11, 24d lines 12–16. Rebbi Joḥanan in the name of Rebbi Eleazar ben Rebbi Simeon. If anybody does not want to participate in an ‘eruv⁵⁹A major bone of contention between Sadducees and Pharisees in Second Temple times was the interpretation of Ex. 19:26: “Nobody shall leave his place on the Sabbath day.” It is agreed that this implies that one may carry things at will at “one’s place”, i. e., in one’s house, and that one may not carry in the public domain. As a matter of principle, it is agreed that a condominium space, such as a courtyard, does not qualify as “one’s place.” In pharisaic interpretation, this is only a rabbinic interpretation; it is not biblical. As a consequence, there is a rabbinic possibility to turn the courtyard into a common space by collecting contributions to symbolically prepare food for a common meal of all dwellers around the courtyard and depositing it in one of the houses. This is called “ ‘eruv (mixing) of courtyards”. The whole idea of ‘eruv is rejected by Sadducees who consider reliance on it as a breach of the biblical Sabbath prohibition. It is similarly possible to turn a dead-end alley into a common courtyard of all dwellers there by affixing either a vertical lath or an horizontal beam at the entrance to the alley and then treating the alley and all courtyards which open into it as one large courtyard where then carrying is permitted. But if even one dweller in a courtyard or a dead end alley rejects the entire idea of ‘eruv, no ‘eruv can be made. The presence of Gentiles is irrelevant for purposes of making an ‘eruv. one enters his house and makes the ‘eruv against his will. But was it not stated: if he does not want to make an ‘eruv, if he does not refuse one enters his house and makes the ‘eruv against his will? Because he does not refuse. But not if he does refuse⁶⁰One Sadducee living in a courtyard makes the ‘eruv impossible for the entire dead end alley. No Sadducees are known from after the time of the war of Bar Kokhba except Samaritans.. But was it not stated⁶¹Tosephta Bava meṣi‘a 11:18; Babli ‘Eruvin 80a.: “The dwellers at a dead end alley may force one another to make a lath or a beam for the dead end alley.⁶²How can one force a rabbinic institution on Sadducees or Samaritans?” Rebbi Yose ben Rebbi Abun said, not that he refused⁶³He is neither Sadducee nor Samaritan. but out of ill-will he does not want to participate in an ‘eruv⁶⁴This is a particular case of the principle that “one forces people not to behave like the people of Sodom” (Babli 12b), viz., to refuse anything which does not hurt himself but will benefit others..

רַב חוּנָה אָמַר. חָצֵר מִתְחַלֶּקֶת לַפְּתָחִין. אָמַר רַב חִסְדָּא. לַזְּבָלִין הִיא מַתְנִיתָא. וְתַנֵּי כֵן. בְּכִירָה טֶפַח בַּזְּבָלִין לְפִי פְתָחִים. בְּאֶכְּסֶדְרָה לְפִי אָדָם. ה̇ חֲצֵירוֹת שֶׁהָיוּ מִשְׁתַּמְּשׁוֹת בָּאַמָּה וְנִתְקַלְקְלָה. כּוּלָּם מְתַקְּנוֹת עִם הָעֶלְיוֹנָה. וְהָעֶלְיוֹנָה מְתַקֶּנֶת כְּנֶגְדָּהּ וְהַשְּׁאָר עִם הַשְּׁנִיָה. וְהַשְּׁנִייָה מְתַקֶּנֶת כְּנֶגְדָּהּ וְהַתַּחְתּוֹנָה מְתַקֶּנֶת עִם כּוּלָּם וּמְתַקֶּנֶת כְּנֶגְדָּהּ. חֲמִשָּׁה דִיּוֹטוֹת שֶׁהָיוּ מִשְׁתַּמְּשׁוֹת בַּבַּיִת וְנִתְקַלְקֵל. כּוּלְּהָם מְתַקְּנוֹת עִם הַתַּחְתּוֹנָה. וְהַתַּחְתּוֹנָה מְתַקֶּנֶת כְּנֶגְדָּהּ וְהַשְּׁאָר עִם הַשְּׁנִייָה. וְהַשְּׁנִייָה מְתַקֶּנֶת כְּנֶגְדָּהּ. וְהָעֶלְיוֹנָה מְתַקֶּנֶת כְּנֶגְדָּהּ וּמְתַקֶּנֶת עִם כּוּלָּם. הָיוּ עֲשׂוּיִן לִגְשָׁמִים יְכוֹלִין לִמְחוֹת בְּיָדָן לִכְבִיסָה. לִכְבִיסָה אֵין יְכוֹלִין לִמְחוֹת בְּיָדָן לִגְשָׁמִים. Rav Huna said, a courtyard is divided by the number of doors⁶⁵Babli 11a. According to Rashi, Rav Huna speaks about distribution of an inheritance in case the father willed a house in his compound to each child but did not specify anything about the surrounding areas. These then are distributed in proportion to the doors of the houses each child inherited.
According to Maimonides (Šekhenim 2:1) condominium ownership in the courtyard is determined by the number of doors opening into it from each house.. Rav Ḥisda said, the baraita refers to manure. It was stated as follows: “For the cooking stove one handbreadth, for manure according to doors, for the covered walkway according to people.⁶⁶This text is thoroughly corrupt. The mention of the cooking stove may refer to the minimal distance of a cooking stove from a wall (Bava Batra 2:2:1" href="/Jerusalem_Talmud_Bava_Batra.2.2.1">Chapter 2, Note 22); but probably it does not correspond to anything.
The remainder of the text is a corruption of Tosephta Bava meṣi‘a11:12. The manure mentioned here is not animal excrement but the garbage thrown into the courtyard from the houses, which is broken by people stepping on it and in time transformed into material which can be used as fertilizer. From time to time this is swept together and then divided up among the different owners. Since one assumes that every door is used to throw garbage into the courtyard, it is reasonable to distribute the fertilizer proportional to the number of doors.
The “covered walkway”, ἐξέδρα, should be read as “quartering”, ξενία (אכסניא), soldiers to be given quarters by the population. They are to be given quarters proportional to the number of dwellers in each house.” ⁶⁷Tosephta Bava meṣi‘a 11:21; Babli Bava meṣi‘a 108a. Both Babylonian sources speak of “5 vegetable gardens.” If a water counduit has to be repaired, every user has to pay for the repairs up to the place where he syphons off the water.“Five courtyards which were using a water conduit and it broke. All of them repair together with the uppermost. The uppermost repairs at its place; the others with the second one. The second one repairs at its place; the lowest one repairs with all of them and at its place.” ⁶⁸Tosephta Bava meṣi‘a 11:20. Since a multi-storey house whose ground floor crumbles must be torn down, it is clear that one must read with the Tosephta בִּיב “pipe, sewage pipe” instead of בַּיִת “house, ground floor apartment.” Every apartment which uses the sewer is required to contribute to its repair from the point of its connection to the sewage system.“Five apartments⁶⁹E דייאטות; Greek δίαιτα; cf. Yevamot 1:6:2" href="/Jerusalem_Talmud_Yevamot.1.6.2">Yebamot 1:6, Note 200. One should read with E מִשְׁתַּמְּשׁוֹת בְּבִיב “they use the same sewer”. are built above a house which broke. All of them repair with the lowest. The lowest repairs at its place; the others with the second one. The second one repairs at its place; the uppermost repairs with all of them and at its place. ⁷⁰This part shows clearly that the entire baraita refers to a crumbling sewer system, not a crumbling house. If it was a storm sewer they⁷¹The rate payors have to pay for its upkeep. can prevent it being used for laundry. For laundry they cannot prevent it being used as storm sewer.”

וְכִתְבֵי הַקּוֹדֶשׁ אַף עַל פִּי שֶׁשְּׁנֵיהֶן רוֹצִין לֹא יַחֲלוֹקוּ. אָמַר רִבִּי הוֹשַׁעְיָה. כְּגוֹן תִּילִים וְדִבְרֵי הַיָּמִים. אֲבָל תִּילִין בְּתִילִין חוֹלְקִין. אָמַר רִבִּי עוּקְבָה. אֲפִלוּ תִּילִים בְּתִילִים אֵין חוֹלְקִין. שֶׁמִתּוֹךְ שֶׁאֵין חוֹלְקִין אֵילּוּ בָאִין וְקוֹרִין בָּאֵילּוּ וְאֵילּוּ בָאִין וְקוֹרִין בָּאֵילּוּ “But Holy Scripture⁵¹A scroll of biblical texts. they should not divide even if both of them want it.” Rebbi Hoshaia said, for example, Psalms and Chronicles. But Psalms and Psalms one may divide⁷²In the Babli, 13b, Samuel explains that if the Bible is written in separate scrolls, the heirs may divide the scrolls; the collection does not have to remain intact. If Psalms are written in five different scrolls, they may be given to five different recipients.. Rebbi Uqba said, even Psalms and Psalms one may not divide. Since one may not divide, each of them comes and reads in the other’s [book]⁷³In order to emphasize and remind everybody of his co-ownership. But if the heirs could split the scrolls, they would lock them away in some treasure chest and never look at them again (explanation of R. Eliahu Fulda)..