page 3a of Bava Batra

There Is a subject I would like to introduce on page 3a of Bava Batra. Two people own jointly a courtyard and want to divide it, even though it is small. In fact, it is so small that four cubits would not go to both. And in fact, in this case, they cannot force each other to divide. But they want to divide anyway. They can make an acquisition by a handkerchief, or even without an acquisition by handkerchief each one can go into the part he wants and make there an acquisition by making a fence or locking or tearing down a fence. To the Rosh, only one needs to make an acquisition. The reason is that since they both own it jointly, after one takes one part, the other gets the other part automatically. To the Rosh this is similar or perhaps the same as acquisition by exchange. To the Rambam both need to make an acquisition. But to both, neither needs to say to the other, “Go and make an acquisition.” To Rav Isar Meltzer, the reason is that in general cases of acquiring land, one needs to say, “Go and acquire”, but here this is not a regular kind of acquisition, but rather dividing up what they already own jointly. And in the phrase, “Go and acquire” there is implicitly the meaning of giving possession directly, not just agreeing to let the other acquire. (And in our case, there is no need to say, “Go and acquire” since they both own it, but there does need to be an agreement of letting the other acquire.) However, to Rav Shach the reason of the Rosh is that the Rosh considers this a case of acquisition by exchange where when one partner acquires, the other automatically acquires without having to say, “Go and acquire.” But Rav Shach and Rav Isar Meltzer agree that the reason for the Rambam is this this is dividing what they already own, and so do not have to say “go and acquire,” but each does need to take hold of his half. As you can tell, I am not sure what Rav Isar Meltzer holds here about the opinion of the Rosh, it is from exchange or from agreement?" Rav Shach mentions that the law is that even in dividing, you only need one to take his share. He however does mention that that might be only in a case when the courtyard is big enough for four cubits to come to each one. But from this we can understand the Rosh, who says even if just one divides that is enough. __________________________________________________________________________________________________________________]_________________________ There Is a subject I would like to introduce on page דף ג' ע''א of בבא בתרא Two people own jointly a courtyard and want to divide it, even though it is small. In fact, it is so small that four cubits would not go to both. And in fact, in this case, they cannot force each other to divide. But they want to divide anyway. They can make an acquisition by a handkerchief (סודר), or even without an acquisition by handkerchief each one can go into the part he wants and make there an acquisition by making a fence or locking or tearing down a fence. To the רא''ש, only one needs to make an acquisition. The reason is that since they both own it jointly, after one takes one part, the other gets the other part automatically. To the רא''ש this is similar or perhaps the same as acquisition by exchange. To the רמב''ם both need to make an acquisition. But to both, neither needs to say to the other, “לך חזק וקני.” To רב איסר מלצר, the reason is that in general cases of acquiring land, one needs to say, “לך חזק וקני.”, but here this is not a regular kind of acquisition, but rather dividing up what they already own jointly. And in the phrase, “לך חזק וקני” there is implicitly the meaning of giving possession directly, not just agreeing to let the other acquire. (And in our case, there is no need to say, “Go and acquire” since they both own it, but there does need to be an agreement of letting the other acquire.) However, to רב שך the reason of the רא''ש is that the רא''ש considers this a case of acquisition חליפין where when one partner acquires, the other automatically acquires without having to say, “לך חזק וקני.” But רב שך and רב איסק מלצר agree that the reason for the רמב''ם is this this is dividing what they already own, and so do not have to say “לך חזק וקני,” but each does need to take hold of his half. As you can tell, I am not sure what רב איסר מלצר holds here about the opinion of the רא''ש, it is from exchange or from agreemenT? ________________________________________________________________________________________________________________________________________ יש נושא שארצה להציג בדף דף ג' ע''א בבא בתרא. שני אנשים מחזיקים יחד חצר ורוצים לחלק אותה, למרות שהיא קטנה. למעשה, הוא כל כך קטן שארבע אמות לא ילכו לשניהם. ולמעשה, במקרה זה, הם לא יכולים להכריח זה את זה להתחלק. אבל הם רוצים להתחלק בכל זאת. הם יכולים לעשות רכישה על ידי מטפחת (סודר), או אפילו בלי רכישה במטפחת על ידי שכל אחד יכניס לחלק שהוא רוצה ולעשות שם רכישה על ידי עשיית גדר או נעילה או פירוק גדר. לרא''ש רק אחד צריך לעשות רכישה. הסיבה היא שמכיוון ששניהם מחזיקים בו במשותף, לאחר שאחד לוקח חלק אחד, השני מקבל את החלק השני באופן אוטומטי. לרא''ש זה דומה או אולי זהה לרכישה בהחלפה (חליפין). לרמב''ם שניהם צריכים לעשות רכישה. אבל לשניהם אין צורך לומר לשני "לך חזק וקני". לרב איסר מלצר הסיבה היא שבמקרים כלליים של רכישת קרקע צריך לומר "לך חזק וקני", אבל כאן אין מדובר ברכישה רגילה, אלא בחלוקת מה שכבר מחזיקים במשותף. ובביטוי "לך חזק וקני" יש במרומז את המשמעות של נתינת חזקה ישירות, לא רק הסכמה לתת לאחר לרכוש. (ובענייננו, אין צורך לומר "לך ורכש" כיון ששניהם מחזיקים בו, אבל צריך להיות הסכם לתת לשני לרכוש.) אולם לרב שך טעם הרא''ש הוא שהרא''ש רואה בזה מקרה של רכישה על ידי חליפין כאשר וכאשר שותף אחד רוכש, השני רוכש אוטומטית מבלי לומר "לך חזק וקני". אבל רב שך ורב איסר מלצר מסכימים שהסיבה לרמב''ם היא שזה חלוקת מה שכבר יש להם, ולכן לא צריך לומר "לך חזק וקני", אבל כל אחד צריך להחזיק בחציו כפי שאתה יכול לדעת, אני לא בטוח מה רב איסר מלצר מחזיק כאן לגבי דעת הרא"ש, זה מחילופין או מהסכמה רב שך מזכיר שהדין הוא שגם בחלוקה צריך רק אחד שייקח את חלקו. עם זאת, הוא מזכיר שזה יכול להיות רק במקרה שבו החצר גדולה מספיק כדי שארבע אמות יגיעו לכל שותף. אבל מכאן אפשר להבין את הרא''ש, שאומר גם אם רק אחד מחלק די בכך.