Bava Batra 25
חד גיסא נגרא וחד גיסא נהרא פלגין לה בקרנא זול:
If there is a channel on one side and a river on the other, the field is to be divided diagonally.<span class="x" onmousemove="('comment',' According to R. Han., we suppose the channel to be on two sides and the river on two sides, v. fig. 1. According to Rashi, however, we suppose the channel and the river to be only on each of two adjacent sides, and in order that each may have the same share both in the river and the channel, the field must be divided into eight strips, v. fig. 2. ');"><sup>1</sup></span>
ולא את הטרקלין כו': אין בהן כדי לזה וכדי לזה מהו רב יהודה אמר אית דינא דגוד או אגוד רב נחמן אמר לית דינא דגוד או אגוד
A HALL etc. If they are not large enough to leave sufficient space for both after division, what is the ruling? — Rab Judah says: [One partner] has the right to say [to the other], You name a price [for my share] or let me name a price [for your share].<span class="x" onmousemove="('comment',' I.e., either can compel the other to sell his portion, or to buy from him, so that the whole will be in one ownership. ');"><sup>2</sup></span>
א"ל רבא לרב נחמן לדידך דאמרת לית דינא דגוד או אגוד בכור ופשוט שהניח להן אביהן עבד ובהמה טמאה כיצד עושין א"ל שאני אומר עובד לזה יום אחד ולזה שני ימים
R. Nahman says: He has not the right to say, You name a price or let me name a price Said Raba to R. Nahman: On your view that one has not the right to say to the other, You name a price or let me name a price, how are a first-born and another son<span class="x" onmousemove="('comment',' The rule would apply equally if neither of the brothers was a first-born, (v. however Tosaf. s.v. [H]). ');"><sup>3</sup></span>
מיתיבי מי שחציו עבד וחציו בן חורין עובד את רבו יום אחד ואת עצמו יום אחד דברי בית הלל בית שמאי אומרים תקנתם את רבו את עצמו לא תקנתם לישא שפחה אינו יכול לישא בת חורין אינו יכול יבטל והלא לא נברא העולם אלא לפריה ורביה שנאמר (ישעיהו מה, יח) לא תהו בראה לשבת יצרה
to manage to whom their father has left a slave and an unclean animal? — He replied: What I say is that they work for the one one day and the other two days.
אלא כופין את רבו ועושין אותו בן חורין וכותבין שטר על חצי דמיו וחזרו ב"ה להורות כדברי ב"ש
An objection was brought [against the opinion of Rab Judah from the following]: 'If one is half a slave and half free, he works for his master one day and for himself one day alternately. This is the opinion of Beth Hillel. Beth Shammai say: You have made matters right for his master but not for him. To marry a bondwoman he is not permitted;<span class="x" onmousemove="('comment',' Being an Israelite. ');"><sup>4</sup></span>
תא שמע שני אחין אחד עני ואחד עשיר והניח להן אביהן מרחץ ובית הבד עשאן לשכר השכר לאמצע עשאן לעצמו הרי עשיר אומר לעני
Shall he then remain unmarried? And has not the world been created only for propagation, as it is written, He created it not a waste, he formed it to be inhabited?<span class="x" onmousemove="('comment',' Isa. XLV, 18. ');"><sup>6</sup></span> No; what we do is to compel his master to consent to emancipate him, and we give him a bond for half his value. Beth Hillel hearing this retracted their opinion and adopted the ruling of Beth Shammai'?<span class="x" onmousemove="('comment',' Hag. 2a. Only because of Beth Shammai's argument, but not because they recognised any right to say, 'You name' etc. ');"><sup>7</sup></span> — This is not quite a case in point, because while the slave can say, 'I will name a price,' he cannot [at any time] say to the master, 'You name a price'.<span class="x" onmousemove="('comment',' Because as an Israelite, he cannot be sold, like an ordinary slave, for more than six years. ');"><sup>8</sup></span> Come and hear: If there are two brothers, one rich and one poor, to whom their father leaves a bath and an olive press, if he made them for renting, then the brothers share the rental, but if he made them for his own use, then the rich brother can say to the poor one,