משנה: הַמְחַלֵּק נְכָסָיו עַל פִּיו רִבִּי אֱלִיעֶזֶר אוֹמֵר אֶחָד בָּרִיא וְאֶחָד מְסוּכָּן נְכָסִים שֶׁיֵּשׁ לָהֶן אַחֵרָיוּת נִקְנִין בַּכֶּסֶף וּבַשְׁטָר וּבַחֲזָקָה וְשֶׁאֵין לָהֶן אַחֵרָיוּת אֵינָן נִקְנִין אֶלָּא בִּמְשִׁיכָה. אָֽמְרוּ לוֹ מַעֲשֶׂה בְּאִימָּן שֶׁל בְּנֵי רוֹכֵל שֶׁהָֽיְתָה חוֹלָה וְאָֽמְרָה תְּנוּ כְבִינָתִי לְבִתִּי וְהִיא בִשְׁנֵים עָשָׂר מְנָה וָמֵתָה וְקִייְמוּ חֲכָמִים אֶת דְּבָרֶיהָ. אָמַר לָהֶן בְּנֵי רוֹכֵל תִּקְבְּרֵן אִימָּם. MISHNAH: If somebody distributes his property orally, Rebbi Eliezer says that whether he is healthy or critical, guaranteed properties can be acquired by money, or contract, or possession. Not guaranteed properties can only be acquired by drawing close108He holds that oral dispositions must in every case fully comply with the rules laid down in Kiddushin 1:5:2-14" href="/Jerusalem_Talmud_Kiddushin.1.5.2-14">Qiddušin 1:5.. They said to him, it happened that the mother of the Bene Rokhel was sick and said, give my bonnet to my daughter, it is worth twelve minas. She died and the Sages confirmed her words. He answered them, the Bene Rokhel should have been buried by their mother109They were of ill repute; the ruling of the Sages was a form of punishment..
הלכה: הַמְחַלֵּק נְכָסָיו עַל פִּיו כול׳. עַד כְדוֹן בְּשֶׁהָיוּ קַרְקָעוֹת וּמִטַּלְטְלִין בְּמָקוֹם אֶחָד. הָיוּ קַרְקָעוֹת בְּמָקוֹם אֶחָד וּמִטַּלְטְלִין בְּמָקוֹם אַחֵר. אָמַר רִבִּי בּוּן. נִישְׁמְעִינָהּ מֵהָדָא. אָמַר לָהֶן רִבִּי אֱלִיעֶזֶר. מַעֲשֶׂה בִּמְרוֹנִי שֶׁהָיָה בִּירוּשָׁלֵם וְהָיוּ לוֹ מִטַּלְטְלִין הַרְבֶּה וּמְבַקֵּשׁ לְחַלְּקָן. אָֽמְרוּ לוֹ. אֵין לְךָ תַקָּנָה אֶלָּא אִם כֵּן קָנִיתָ קַרְקַע. מֶה עָשָׂה. הָלַךְ וְקָנָה סֶלַע אֶחָד סָמוּךְ לִירוּשָׁלֵם. אָמַר. חֶצְייָהּ צְפוֹנִי אֲנִי נוֹתֵן לִפְלוֹנִי וְעִמּוֹ מֵאָה צֹאן וּמֵאָה חָבִיּוֹת שֶׁל יַיִן. מֵחֶצְייָהּ דְּרוֹמִי אֲנִי נוֹתֵן לִפְלוֹנִי עִם מֵאָה חָבִיּוֹת שֶׁל שֶׁמֶן. וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְקִייְמוּ אֶת דְּבָרָיו. אָמַר רִבִּי חֲנַנְיָה קוֹמֵי רִבִּי מָנָא. וְלֹא שְׁכִיב מְרָע הוּא. לְפִי שֶׁבְּכָל־מָקוֹם אֵין אָדָם מְזַכֶּה אֶלָּא בִּכְתָב. וָכָא אֲפִילוּ בִדְבָרִים. לְפִי שֶׁבְכָל־מָקוֹם אֵין אָדָם מְזַכֶּה עַד שֶׁיִּהְיוּ קַרְקָעוֹת וּמְטַלְטְלִין בְּמָקוֹם אֶחָד. וָכָא אֲפִילוּ קַרְקָעוֹת בְּמָקוֹם אֶחָד וּמִטַּלְטְלִין בְּמָקוֹם אֶחָד. אֲמַר לֵיהּ. וְלֹא רִבִּי אֱלִיעֶזֶר הִיא. שַׁנְייָא הִיא. שְׁכִיב מְרָע דְּרִבִּי לִיעֶזֶר כְּבָרִיא דְּרַבָּנִן. אֲמַר לֵיהּ. שְׁכִיב מְרָע דְּרִבִּי אֱלִיעֶזֶר כְּבָרִיא דְּרַבָּנִן. HALAKHAH: 110This paragraph and the next are a slight reformulation of a paragraph from Peah 3:8" href="/Jerusalem_Talmud_Peah.3.8">Peah 3:8 (Notes 134–147), also quoted in Qiddus̊in 1:5, Note 500. A similar quote is in the Babli, 156b. So far if real estate and movables were at the same place. If real estate was at one place and movables elsewhere? Rebbi Abin bar Ḥiyya said, let us hear from the following: Rebbi Eliezer said to them, it happened that a man from Meron was dwelling in Jerusalem who was rich in movables. He wanted to distribute them, to give them as gifts. They said to him, you cannot do that except if you acquire real estate. What did he do? He went and bought a rock near Jerusalem and said: The Northern part I give to X with a hundred sheep and a hundred amphoras of wine, the Southern part I give to Y with a hundred amphoras of oil. The matter came before the Sages, who upheld his words. Rebbi Ḥananiah said before Rebbi Mana: But was he not bedridden? For in general a person might give property rights only in writing, and here even orally. In general, a person might give only if real estate and movables are at the same place; here, however, the real estate was at one place and the movables elsewhere. He said to him: But is there a difference for Rebbi Eliezer? Would the sick person for Rebbi Eliezer be like the healthy person for the rabbis? He said to him: The sick person for Rebbi Eliezer is like the healthy person for the rabbis.
תַּמָּן תַּנִּינָן. רִבִּי עֲקִיבָה אוֹמֵר. קַרְקַע כָּל־שֶׁהוּא. אָמַר רִבִּי מַתַּנְיָה. תִּיפְתָּר מָקוֹם שִׁיבּוֹלֶת אַחַת וּמַרְגְלִית טְמוּנָה בוֹ. There, we have stated: “Rebbi Aqiba says, any real estate …” Rebbi Mattaniah said, explain it if it had space for one stalk but a pearl was hidden in it111This is simply a note to look up the text in Peah:
“ ‘Any real estate is subject to peah and first fruits, the words of Rebbi Aqiba.’ What is the use of any real estate? Rebbi Mattaniah said, explain it if it had space for one stalk but a pearl was hidden in it.”.
אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. עִולָא הָיָה רוֹצֶה לְקַלְּלָן שֶּׁהֵן זוֹרְעִין כּוּרְכְּמִין בַּכֶּרֶם. Rebbi Yose ben Rebbi Abun said, he looked for a pretext to curse them since they were sowing saffron in a vineyard112This is forbidden as a case of kilaim. The Babli, 156b, clearly knows of the Yerushalmi explanation since after stating Samuel’s explanation that R. Eliezer wanted to curse them because they kept thistles in their vineyard, it asks: We understand that growing saffron is forbidden, but what is wrong with thistles?.