משנה: הַמּוּדָּר הֲנָייָה מֵחֲבֵירוֹ וְיֵשׁ לוֹ מֶרְחָץ וּבֵית הַבַּד מוּשְׂכָּרִים בָּעִיר אִם יֵשׁ לוֹ בָהֶן תְּפִיסַת יָד אָסוּר אֵין לוֹ בָהֶן תְּפִיסַת יָד מוּתָּר. הָאוֹמֵר לַחֲבֵירוֹ קוֹנָם לְבֵיתָךְ שֶׁאֲנִי נִכְנָס וְשָׂדָךְ שֶׁאֲנִי לוֹקֵחַ מֵת אוֹ מְכָרָן לְאַחֵר מוּתָּר. קוֹנָם לְבַיִת זֶה שֶׁאֲנִי נִכְנָס שָׂדֶה זוֹ שֶׁאֲנִי לוֹקֵחַ מֵת אוֹ מְכָרָן לְאַחֵר אָסוּר. MISHNAH: If one was under a vow not to have usufruct from another and he owns a bathhouse or an olive press leased out in town; if he retains the grip of a hand28“Hand” here means “possession”, as in Middle High German hant, Swiss legal German Hand, French (for real estate) main. on them, the other one is forbidden; if he retains no grip of a hand on them, the other one is permitted. If a person says to another, a qônām that I shall not enter your house, or that I shall not buy your field, if the owner died or sold it, the other one is permitted. That I shall not enter this house, or that I shall not buy this field, if the owner died or sold it, the other one is forbidden.
הלכה: כָּמָּה הִיא תְפִיסַת יָד. לְמַחֲצִית וְלִשְׁלִישׁ וְלִרְבִיעַ. HALAKHAH: What is the grip of a hand? One half, a third, or a quarter29If the lessee pays a percentage of revenue or gain (in the examples between 50% and 25%), the original owner is directly profiling from the other’s use of his facilities. But if the rent is a fixed sum, then no gain accrues directly to the building’s owner by people using bathhouse or olive press. The latter statement is explicit in the Nedarim.46b">Babli, 46b..
בֵּיתָךְ זֶה. מִשֵּׁם מַה אַתָּה תוֹפְשׂוֹ. מִשֵּׁם בֵּיתָךְ זֶה. נָפַל וּבְנָאוֹ הוּא. לֵית לֵיהּ. נִישְׁמְעִינָהּ מִן הָדָא. הָאוֹמֵר לְיוֹרְשָׁיו. תְּנוּ בֵית חַתְנוּת לִבְנוֹ אוֹ בֵית אַרְמְלוּת לְבִתּוֹ. וְנָפַל. יוֹרְשִׁין חַייָבִין לִבְנוֹתוֹ. תַּמָּן תַּנִּינָן. הָאוֹמֵר לִבְנוֹ. קוֹנָם שֶׁאַתְּ נֶהֱנֶה לִי. אִם מֵת יִירָשֶׁנּוּ. בְּחַיַּי וּבְמוֹתִי. מֵת לֹא יִירָשֶׁנּוּ. [וְהָתַנֵּי. בְּחַיַּי. אִם מֵת יִירָשֶׁנּוּ. בְּמוֹתִי. אִם מֵת יִירָשֶׁנּוּ.] מַה בֵין לָהוּא דְאָמַר חָדָא חָדָא לָהוּא דְאָמַר תְּרֵיי תְּרֵיי. רַב יִרְמְיָה וְרִבִּי יוֹסֵי [בֵּן חֲנִינָה] תְּרֵיהוֹן אָֽמְרִין. קוֹנָם הֲנָייַת נְכָסַיי אֵילּוּ עָלַי בְחַיַּי וּבְמוֹתִי. מִכֵּיוָן שֶׁאָמַר. אֵילּוּ. אָֽסְרָן עָלָיו בֵּין בַּחַיִים בֵּין לְאַחַר מִיתָה. אָמַר רִבִּי יוֹסֵי. תַּנִּינָן בִּנְדָרִים מַה דְלֹא תַנִּינָן בִּשְׁבוּעוֹת. קוֹנָם לְבֵיתָךְ שֶׁאֵינִי נִכְנָס. שָׂדָךְ שֶׁאֵינִי לוֹקֵחַ. מֵת אוֹ שֶׁמְּכָרוֹ לְאַחֵר מוּתָּר. לְבַיִת זֶה שֶׁאֵינִי נִכְנָס. שָׂדֶה זוֹ שֶׁאֵינִי לוֹקֵחַ. מֵת אוֹ שֶׁמְּכָרוֹ לְאַחֵר אָסוּר. מִפְּנֵי שֶׁאָמַר. זֶה. הָא לֹא אָמַר. זֶה. אֲסָרוֹ עָלָיו בֵּין בַּחַיִּים בֵּין לְאַחַר מִיתָה. “This, your house,” because of what do you catch him? Because of “your house,” “this”33Rashba (Novellae to 46b) has a slightly enlarged text: משום ביתך או משום זה “because of ‘your house’ or because of ‘this’?” The text as it stands is completely intelligible. A vow because of “your house” becomes void if it is no longer the other’s, because of “this” is permanent.? If it collapsed and he himself rebuilt it, is it not “this”? Let us hear from the following: “If somebody said to his heirs, give a wedding house to my son or a widow’s house to my daughter, if it collapsed, the heirs are required to rebuild it.34Since the baraita does not say that if he said “this house” the heirs do not have to rebuild, it follows that “your house” is determining, not “this”. This means that if the house collapses and he rebuilds, it is forbidden, but if it is sold, it is permitted.” 35From here to the end of the paragraph there is an approximate parallel in Baba Qama 9:14, source of the Mishnah. There, we have stated: “If somebody says to his son, ‘a qônām that you can not enjoy anything from me,’ if he dies, [the son] inherits36Since he inherits by biblical decree (Numbers.27.6-11">Num. 27:6–11), not by his father’s will.. ‘During my lifetime and after my death,’ if he dies, [the son] does not inherit.37Cf. Nedarim 2:1:2" href="/Jerusalem_Talmud_Nedarim.2.1.2">Chapter 2, Note 15; Nedarim.47a">Babli 47a.” [Did we not state, ‘during my lifetime’, [the son] inherits; ‘after my death’, [the son] inherits?] What is the difference between the one who says it one by one and the one who says it by twos38If he makes two separate vows, the first one, a qônām forbidding his property during his lifetime, is valid, but the second one for the time after his death is invalid since nobody can forbid to another person anything not in his possession. Why does it become valid if combined?? 39The text in Baba Qama switches the Mishnaiot quoted, respectively, by Rav Jeremiah and Rebbi Yose. Rav Jeremiah and Rebbi Yose [ben Ḥanina] both say, ‘a qônām that I40It seems that instead of עלי “for me” one has to read עליו “for him”, as is clear from the rest of the sentence. cannot enjoy these my properties during my lifetime and after my death,’ from the moment he said “these” he forbade to him during his lifetime and after his death41Both of them disagree with the position taken earlier by the editors of the Yerushalmi and assert that “this” overrides “your house”. If the house collapses and he rebuilds, it is permitted, but if sold, it remains forbidden.. Rebbi Yose said, we have stated in Nedarim what we did not state in S̄ebuot42There is no comparable Mishnah in Tractate Šebuot. In Baba Qama, the text is: “We have stated in Neziqin what we did not state in Nedarim,” but there, the reference is to a Mishnah in Neziqin, cf. Nedarim 5:3:3" href="/Jerusalem_Talmud_Nedarim.5.3.3">Note 39. The difference is not a variant reading.: “A qônām that I shall not enter your house, or that I shall not buy your field, if the owner died or sold it, the other is permitted. That I shall not enter this house, or that I shall not buy this field, if the owner died or sold it, the other is forbidden.” Because he said “this”. Therefore, if he had not said “this”, he would have43It seems that one has to read “had not forbidden”. In Baba Qama this last sentence is missing; the preceding one reads: “Because he said ‘these’, he forbade to him both during his lifetime and after his death.” forbidden to him both during his lifetime and after his death.