leases

38 occurrences across the corpus

The Jerusalem Talmud

MISHNAH: He who receives a field as sharecropper from a Jew, a Gentile, or a Samaritan, distributes in their presence. He who leases a field from a Jew separates heave and delivers to him. Rebbi Jehudah says, when is that? When he gives from that field and from that kind. But if he gives from another field or from another kind, he must tithe and give him. He who leases a field from a Gentile tithes and delivers to him. Rebbi Jehudah says, also he who is a sharecropper for a Gentile on a field that used to belong to his family tithes and delivers to him.

Jerusalem Talmud Demai 6:1

Jerusalem Talmud Demai 6:2

HALAKHAH: Rebbi Joḥanan said, these are the words of Rabban Simeon ben Gamliel. But the words of the Sages are: From a Jew, he splits; from a Gentile, he gives heave. We have stated: “He who leases a field from a Gentile separates heave and then gives to him. Rabban Simeon ben Gamliel said: If the Gentile does not wish to give heave, I have no right to it, but he distributes and puts it before him.”

Jerusalem Talmud Demai 6:4

“ ‘He who leases,’ means he pays in produce, ‘he who rents,’ means he pays money, ‘he who receives,’ as sharecropper for a half, a third, or a quarter”.

Jerusalem Talmud Demai 6:8

There you say, he separates heave and delivers to him. Here you say, he tithes and delivers to him. The colleagues in the name of Rebbi Joḥanan: The Sages fined the one who leases from a Gentile but they did not fine the one who leases from a Jew. Rebbi La in the name of Rebbi Joḥanan: The strict law applies to him who leases from a Gentile but not to him who leases from a Jew.

Jerusalem Talmud Demai 6:8

Jerusalem Talmud Demai 6:9

One baraita supports one and one baraita supports the other. One baraita supports the colleagues. “He who leases a field from a Gentile separates heave and delivers to him. Rebbi Meïr says, he tithes and delivers to him.” Could the rabbis say, the Sages fined him who leases from a Gentile but they did not fine him who leases from a Jew? How can a fine apply to leasing from a Jew? But so it is: The rabbis say, the strict law applies to him who leases from a Jew, but Rebbi Meïr said, the strict law does not apply to him who leases from a Jew. One baraita supports Rebbi La: “He who leases a field from a Gentile tithes and delivers to him. Rebbi Simeon says, he separates heave and delivers to him.” Could the rabbis say, the strict law applies to him who leases from a Gentile, but the strict law does not apply to him who leases from a Jew; Rebbi Simeon said, the strict law does not apply to him who leases from a Gentile? Can anybody make such a statement? But so it is, the Sages fined him who leases from a Gentile but they did not fine him who leases from a Jew. Rebbi Simeon said, the Sages did not fine him who leases from a Gentile; hence, if the Gentile converted or sold to another Jew, it is permitted.

Jerusalem Talmud Demai 6:9

Jerusalem Talmud Eruvin 6:19

Rebbi Abba asked, is it the same in the matter of partitions? How is this? If there were two and they established one eruv, and a Gentile came and added; the Sabbath already had started in prohibition. If there were three but they established two eruvim and a Gentile came and opened; the Sabbath already had started in permission. The strength of Rebbi Abba is from the following: Any Sabbath which started in permission is permitted, in prohibition is prohibited, except one who cedes rights; and he would say, except one who cedes or leases. May one lease rights from the owner of a hostelry? Rebbi Ḥinena and Rebbi Jonathan went to Ḥammat Gader. They said, we shall wait until the Elders of the South arrive here. There came Rebbi (Peres) {Nathan] the Southerner; they asked him and he permitted. Rebbi Simeon ben Laqish heard it and said, since the Gentile may remove us, we did not do anything. Simeon bar Abba said, Rebbi Joḥanan asked, then our houses are not ours? Rebbi Justus ben Rebbi Simon in the name of Rebbi Boethos: Our houses are not ours, to dwell with us; but they cannot force us to leave; but in a hostelry they remove us.

Jerusalem Talmud Ketubot 9:25

There, we have stated: “If somebody leases a cow from another person and lends it to a third party; if it died naturally, the lessee has to swear that it died naturally and the borrower has to pay to the lessee.” Rebbi Hila in the name of Rebbi Yannai: Only if he gave permission to lend to others. Also Rebbi Ḥiyya stated thus: “The borrower cannot lend, nor the lessee lease, nor the borrower lease, nor the lessee lend, nor the trustee give to another unless they received permission from the owners. And all who changed the titles without the owners’ knowledge are liable. But the borrower is liable even if he did not change.” But it is because we stated: “An unpaid watchman can stipulate to be exempt from an oath and the borrower may stipulate that he not have to pay.” This means that even if he stipulated to be exempt that he is obligated. What if he wanted to let the borrower swear? Let us hear from the following: “If he wrote to her: ‘I have no vow or oath against you,’ he cannot make her swear, but he can ask an oath from the heirs or her business associates.” This implies that if he wanted to make the borrower swear, he can force him to swear. The first case teaches about the second and the second about the first. The first case teaches about the second, that if he wanted to make the borrower swear, he can force him to swear. The second case teaches about the first, that if he wants to force the wife to swear, that he can make her swear. Rebbi Ḥanina said, it is not necessary to derive the first case from the second, and what does one learn for the second case from the first? Following what Rebbi Hila said in the name of Rebbi Yannai: Only if he gave permission to lend to others. And here, only if he gave permission to let her sons be stewards. Rebbi Yose said, he has to pay the lease all the time it is leased to him. Rebbi Ze‘ira asked Rebbi Abuna: If the owners borrowed it and it died? He said to him, in that case we say, they ate it. Rebbi Yose bar Abun said, if they ate it, they ate their own property. Rebbi Ze‘ira asked before Rebbi Yasa: How does one act? He said to him, there are two against four; one does not act following the argument. He said to him, they are two against two! Rebbi Eleazar is the elder Rebbi Ḥiyya’s student; Rebbi Joḥanan is Rebbi Yannai’s student.

Jerusalem Talmud Gittin 8:4

Rebbi Jeremiah asked: If he threw it to her in a courtyard which belongs to neither of them, what is the rule? Rebbi Aḥa in the name of Rebbi Ḥanina: That is a problem for the rabbis. Rebbi Abin said, it is a disagreement between Rav and the Elder Rebbi Ḥiyya, for Rebbi Samuel, Rebbi Ze‘ira, Rav Ḥiyya bar Ashi said in the name of Rav: Drawing close does not acquire in a courtyard which belongs to neither of them. But Rebbi Ḥiyya stated in disagreement: “Under which circumstances did they say that movables are acquired by drawing close? In the public domain or in a courtyard which belongs to neither of them. But in the buyer’s domain he acquired the moment he accepted it. In the seller’s domain he does not acquire unless either he lifts it up or moves it out of its prior owner’s domain. In a domain where it was deposited he does not acquire unless he either is explicitly empowered or he leases its place.”

Jerusalem Talmud Kiddushin 1:88

Rebbi Samuel, Rebbi Ze‘ira, Rebbi Ḥiyya bar Ashi said in the name of Rav: Drawing close does not acquire in a courtyard which belongs to neither of them. But Rebbi Ḥiyya stated in disagreement: “Under which circumstances did they say that movables are acquired by drawing close? In the public domain or in a courtyard which belongs to neither of them. But in the buyer’s domain he acquired the moment he accepted it. In the seller’s domain he does not acquire unless either he lifts it up or moves it out of its prior owner’s domain. In a domain where it was deposited he does not acquire unless he either is explicitly empowered or he leases its place.”

Jerusalem Talmud Kiddushin 1:90

Rav Jehudah sent to Rebbi Eleazar: If a keeper give to another keeper. He answered, the first is responsible. Rebbi Joḥanan said, the second is responsible. Rebbi Simeon ben Laqish said, the second is responsible. There, we have stated: “If somebody leases a cow from another person and lends it to a third party; if it died naturally, the lessee has to swear that it died naturally and the borrower has to pay to the lessee. Rebbi Yose said, how can this person make a deal with another’s cow? But the cow’s [price] has to be restituted to the owner.” Rebbi Hila in the name of Rebbi Yannai: Only if he gave permission to lend to others. Also Rebbi Ḥiyya stated thus: “The borrower cannot lend, nor the lessee lease, nor the borrower lease, nor the lessee lend, nor the trustee give to another unless they received permission from the owners. And all who changed the titles without the owners’ knowledge are liable. But the borrower is liable even if he did not change.” But it is because we stated: “An unpaid watchman can stipulate to be exempt from an oath and the borrower may stipulate that he not have to pay.” This means that even if he stipulated to be exempt he is obligated. What if he wanted to let the borrower swear? Let us hear from the following: “If he wrote to her: ‘I have no vow or oath against you,’ he cannot make her swear, but he can ask an oath from the heirs or her business associates.” This implies that if he wanted to make the borrower swear, he can force him to swear. The second case teaches about the first, that if he wants to force the wife to swear, he can make her swear. Rebbi Ḥanina said, it is not necessary to derive the first case from the second, and what does one learn for the second case from the first? Following what Rebbi Hila said in the name of Rebbi Yannai: Only if he gave permission to lend to others. And here, only if he gave permission to let her sons be stewards. Rebbi Yose said, he has to pay the lease the entire time it is leased to him. Rebbi Ze‘ira asked Rebbi Abinna: If the owners borrowed it and it died? He said to him, we hold that they ate it. Rebbi Yose bar Abun said, if they ate it, they ate their own property. Rebbi Ze‘ira asked before Rebbi Yasa: How does one act? He said to him, there are two against four; one does not act following the argument. He said to him, they are two against two! Rebbi Eleazar is the Elder Rebbi Ḥiyya’s student; Rebbi Joḥanan is Rebbi Yannai’s student.

Jerusalem Talmud Bava Metzia 8:15

HALAKHAH: “He who leases a dwelling to another person,” etc. It was stated: “Anywhere they mention 30 days or twelve months it does not mean that one has to dwell there 30 days or twelve months but notice must be given before 30 days or twelve months. An oil press, the entire period it is in use. A wine press, the entire period it is in use. A potter’s atelier no less than twelve months. Rebbi Yose said, when has this been said? For those who work with black earth. But one who works with white earth collects his stock and leaves.”

Jerusalem Talmud Bava Metzia 8:16

MISHNAH: He who leases a dwelling to another person: the lessee must provide the door, the key-bolt and the door handle and everything that requires expert installation. But anything that does not require experts, the lessor does it. Manure belongs to the lessee; the lessor only has what comes from the oven and the cooking stove.

Jerusalem Talmud Bava Metzia 8:17

HALAKHAH: “He who leases a dwelling to another person,” etc. Rebbi Isaac ben Ḥaqula instructed that a mezuzah requires expert installation.

Jerusalem Talmud Bava Metzia 8:18

MISHNAH: He who leases a dwelling to another person by the year, if the year was intercalated, it was intercalated for the lessor. If he leased by the month, if the year was intercalated it was intercalated for the lessee. It happened in Sepphoris that a person leased a bathhouse from another for twelve gold denars per year, one gold denar per month. The case came before Rabban Simeon ben Gamliel and Rebbi Yose who said, they should split the intercalated month.

Jerusalem Talmud Bava Metzia 8:19

HALAKHAH: “He who leases a dwelling to another person,” etc. Why? If he came to claim at the end of the month, can he collect everything? And if he came to him at the beginning of the month, he can tell him, get out. Samuel says, the Mishnah is so: If he came to claim in the middle of the month. Rav said, a rule to collect. Rebbi La said, this clearly does not follow the rule of Ben Nannas who said, the later language supersedes the earlier one.

Jerusalem Talmud Bava Metzia 8:20

MISHNAH: He who leases a dwelling to another person and it collapsed has to provide him with a dwelling. If it was small he may not make it large, large he may not make it small. One room he shall not make into two, two he may not make into one. He may not reduce the number of windows nor add to them except with the agreement of both parties.

Jerusalem Talmud Bava Metzia 8:21

HALAKHAH: “He who leases a dwelling to another person,” etc. Rebbi Simeon ben Laqish said, if he puts him into it. Rebbi Joḥanan said, if he told him, a dwelling like this I shall lease to you. But if a person leasing a house wants to sell it? Rebbi Immi said, nobody thinks that this one should die of hunger. Rebbi Ze‘ira and Rebbi Hila both say, while certainly it is acquired by him, he has to tell him, let him dwell there until the time of his recall. There came a case before Rebbi Nisi and he did not accept this. Does he disagree? They said, his daughter was given as a pledge to a Roman [and he did not have the wherewhithal to redeem her and Rebbi Assi instructed to sell;] therefore he instructed following Rebbi Immi.

Jerusalem Talmud Bava Batra 10:15

MISHNAH: One writes a bill of divorce for a man even though his wife not be present, and a receipt for the wife even though he husband not be present on condition that he know her. The husband pays the fee. One writes a document of indebtedness for the borrower even though the creditor not be present, but one does not write a document of indebtedness for the creditor if the borrower not be present. The borrower pays the fee. One writes a sale contract for the seller even though the buyer not be present, but one does not write a sale contract for the buyer if the seller not be present. The buyer pays the fee. Documents of preliminary and definitive marriage one only writes on the orders of both parties; the groom pays the fee. Documents of share-cropping and leases one only writes on the orders of both parties; the tenant pays the fee. Documents of arbitration and court decisions one only writes on the orders of both parties; both of them pay the fee. Rabban Simeon ben Gamliel says, one writes them in duplicate, one for each party.

Jerusalem Talmud Avodah Zarah 1:50

MISHNAH: In the Land of Israel one does not lease houses to them and certainly not fields. In Syria one leases houses to them but not fields. Outside the Land one sells houses to them and leases fields, the words of Rebbi Meïr. Rebbi Yose says, also in the Land of Israel one leases houses to them but not fields; in Syria one sells houses and leases fields; outside the Land one sells both.

Jerusalem Talmud Avodah Zarah 1:50

Jerusalem Talmud Avodah Zarah 1:51

HALAKHAH: “One does not lease houses to them,” etc. Rebbi Ze‘ira in the name of Rebbi Yose ben Ḥanina, Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: לֹא תְחָנֵּֽם do credit them with charm; לֹא תְחָנֵּֽם do not give them free gifts; לֹא תְחָנֵּֽם do not give them encampment in the Land. But did we not state, “Rebbi Yose says, also in the Land of Israel one leases houses to them”? A house is not a source of blessing; a field is a source of blessing. Rebbi Yose ben Rebbi Abun instructed that it is forbidden to let them lease a grave in the Land of Israel because of “do not give them encampment in the Land.”