Mishnah Bava Batra.8 משנה בבא בתרא
There are those who inherit and bequeath, there are those who inherit but do not bequeath, there are those who bequeath but do not inherit and there are those who neither bequeath nor inherit. These inherit and bequeath: a father to his sons and sons to their father and brothers from the same father, these inherit and bequeath. A man to his mother, and a man as to his wife, and the sons of sisters, inherit but do not bequeath. A woman to her sons, and a wife as to her husband, and brothers of the mother, bequeath but do not inherit. And brothers from the same mother [but not father] neither inherit nor bequeath. יש נוחלין ומנחילין , ויש נוחלין ולא מנחילין, מנחילין ולא נוחלין, לא נוחלין ולא מנחילין.ואלו נוחלין ומנחילין, האב את הבנים והבנים את האב והאחין מן האב , נוחלין ומנחילין.האיש את אמו והאיש את אשתו ובני אחיות , נוחלין ולא מנחילין.האשה את בניה והאשה את בעלה ואחי האם, מנחילין ולא נוחלין.והאחים מן האם, לא נוחלין ולא מנחילין. This is the order of inheritance: “If a man dies without leaving a son, you shall transfer his property to his daughter” (Numbers 27:8)—the son precedes the daughter, and all the son’s offspring precede the daughter. The daughter precedes the brothers [of the father] and the daughters’ offspring precede the brothers [of the father]. Brothers precede the father’s brothers and the brothers’ offspring precede the father’s brothers. This is the general rule: whosoever has precedence in inheritance, his offspring also has precedence. The father has precedence over all his offspring. סדר נחלות כך הוא, (במדבר, כז) איש כי ימות ובן אין לו, והעברתם את נחלתו לבתו, בן קודם לבת, וכל יוצאי ירכו של בן קודמין לבת.בת קודמת לאחין.יוצאי ירכה של בת, קודמין לאחין.אחין קודמין לאחי האב.יוצאי ירכן של אחין, קודמין לאחי האב.זה הכלל, כל הקודם בנחלה, יוצאי ירכו קודמין.והאב קודם לכל יוצאי ירכו. The daughters of Tzlofchod received three portion in the inheritence [of land in Israel]. Their father's portion, as he was among those who left Egypt, their father's portion among his brothers from Cheifer, [his father] and since he was a first born, he received 2 portions [among his brothers]. בנות צלפחד נטלו שלשה חלקים בנחלה.חלק אביהן שהיה עם יוצאי מצרים, וחלקו עם אחיו בנכסי חפר.ושהיה בכור נוטל שני חלקים. The son and the daughter are alike concerning inheritance, save that the [firstborn] son takes a double portion of the father’s property but he does not take a double portion of the mother’s property. And the daughters receive maintenance from the father’s property but not from the mother’s property. אחד הבן ואחד הבת בנחלה, אלא שהבן נוטל פי שנים בנכסי האב ואינו נוטל פי שנים בנכסי האם.והבנות נזונות מנכסי האב ואינן נזונות מנכסי האם. One who says, “So and so, my firstborn son, shall not receive a double portion”, or “So and so, my son, shall not inherit with his brothers”, he has said nothing, for he has stipulated against what is written in the Torah. One who apportioned his property to his sons by word of mouth, and gave much to one and little to another, or made them equal to the firstborn, his words are valid. But if he had said [that it should be so] “by inheritance”, he has said nothing. If he had written down, whether at the beginning or in the middle or at the end [of his will] that it should be as a gift, his words are valid. One who says, “So and so a man shall inherit from me” and he has a daughter; or “My daughter shall inherit from me”, and he has a son, he has said nothing, for he has stipulated against what is written in the Torah. Rabbi Yohanan ben Baroka says: If he says[that so and so shall inherit from me] of one that was qualified to inherit from him, his words are valid, but if of one that was not qualified to inherit from him his words his words are not valid.” One who wrote away his property to others and passed over his sons, what he has done is done, but the sages are not comfortable with it. Rabban Shimon ben Gamaliel says: If has sons did not behave properly, he should be remembered for good. האומר איש פלוני בני בכור לא יטול פי שנים, איש פלוני בני לא יירש עם אחיו, לא אמר כלום, שהתנה על מה שכתוב בתורה .המחלק נכסיו לבניו על פיו, רבה לאחד ומעט לאחד והשוה להן את הבכור, דבריו קימין.ואם אמר משום ירשה, לא אמר כלום.כתב בין בתחלה בין באמצע בין בסוף משום מתנה, דבריו קימין.האומר איש פלוני יירשני במקום שיש בת , בתי תירשני במקום שיש בן, לא אמר כלום, שהתנה על מה שכתוב בתורה.רבי יוחנן בן ברוקה אומר, אם אומר על מי שהוא ראוי לירשו, דבריו קימין.ועל מי שאין ראוי לירשו, אין דבריו קימין.הכותב את נכסיו לאחרים והניח את בניו, מה שעשה עשוי , אבל אין רוח חכמים נוחה הימנו.רבן שמעון בן גמליאל אומר, אם לא היו בניו נוהגין כשורה, זכור לטוב. One who says, “This is my son”, he is believed. "This is my brother”, he is not believed, yet the other may join him in his portion. If he died, the property returns to its place. If he inherited property from elsewhere, the other’s brothers inherit it together with him. One who died and a testament was found bound to his thigh, this counts as nothing. But if he had granted title to another, whether of his heirs or of those who are not his heirs, his words are valid. האומר זה בני, נאמן.זה אחי, אינו נאמן ונוטל עמו בחלקו.מת, יחזרו נכסים למקומן.נפלו לו נכסים ממקום אחר, יירשו אחיו עמו.מי שמת ונמצאת דיתיקי קשורה על ירכו, הרי זו אינה כלום .זכה בה לאחר , בין מן היורשין בין שאינו מן היורשין, דבריו קימין. Regarding one who writes [over] his property to his sons, it is necessary for him to write "from today until after his death": these are the words of Rabbi Yehudah. Rabbi Yosi says: This [the above formula] is not necessary. Regarding one who writes [over] his property to his son [specifying] "until after his death", the father is not able to sell because they [already] wrote it [over] to the son; and the son is not able to sell it because it is [technically still] the possession of the father. If the father sells it, the sale is final until his death. If the son sells it, [the buyer] may not take possession of any of it until after the death of the father. A father [who has already written over property to his son(s) according to the conditions stated above] may pick [from the produce of that property] and feed anyone he wishes [with it], and that which is left behind [after the father's death] shall surely belong to the inheritors. If one left sons of the age of the majority and [sons who are] minors, those who are of age do not earn a living at the expense of the minors, and the minors are not nourished at the expense of those of majority - rather, it should be divided equally [between all inheritors, regardless of age-based status]. When those [heirs] of the age of majority marry [and use part of the property to pay for this], the minors will marry [and be entitled to the same proportion for their own wedding expenses, even though it may be farther into the future]. [But,] if the minors say, "We will marry in the manner that you [all of those of majority] married" [i.e.: they directly ask for their portion as an entitlement], we do not listen to them, rather what was given to them their father gave. הכותב נכסיו לבניו, צריך שיכתוב מהיום ולאחר מיתה, דברי רבי יהודה.רבי יוסי אומר, אינו צריך.הכותב נכסיו לבנו לאחר מותו, האב אינו יכול למכור, מפני שהן כתובין לבן, והבן אינו יכול למכור, מפני שהן ברשות האב.מכר האב, מכורין עד שימות.מכר הבן, אין ללוקח בהן כלום עד שימות האב.האב תולש ומאכיל לכל מי שירצה.ומה שהניח תלוש, הרי הוא של יורשין .הניח בנים גדולים וקטנים, אין הגדולים מתפרנסים על הקטנים ולא הקטנים נזונין על הגדולים, אלא חולקין בשוה.נשאו הגדולים, ישאו הקטנים.ואם אמרו הקטנים הרי אנו נושאים כדרך שנשאתם אתם, אין שומעין להם, אלא מה שנתן להם אביהם נתן. If he left elder daughters and younger daughters, the elder daughters may not provide for themselves at the cost of the younger daughters, nor may the younger daughters claim maintenance at the cost of the elder daughters, rather they all share alike. If the elder daughters married [and took each her dowry from the common inheritance] so too the younger daughters may marry [and take each a dowry from the common inheritance]. If the younger daughters said, “We will marry in the way you married”, they do not listen to them. This is a greater stringency that applies to daughters than to sons, since daughters are maintained at the cost of the sons, but they are not maintained at the cost of the [other daughters]. הניח בנות גדולות וקטנות, אין הגדולות מתפרנסות על הקטנות ולא הקטנות נזונות על הגדולות, אלא חולקות בשוה.נשאו גדולות, ישאו קטנות.ואם אמרו קטנות, הרי אנו נושאות כדרך שנשאתן אתן, אין שומעין להן.זה חמר בבנות מבבנים, שהבנות נזונות על הבנים ואין נזונות על הבנות.
About Text
Notes
Texts
Add a New Text
Text or commentator name:
Add Cancel
Click a to add a Source.
Cancel
Add a Source to:
OK Choose again Cancel
Original Translation Copied Text
This text will be published with a CC-0 licence, effectively donating it to the Public Domain. Only submit texts as "Original Translation" that you have authored.
Copied texts must either be in the Public Domain or carry a Creative Commons license such as CC0, CC-BY, or CC-BY-SA. You can learn more about when a text passes into the Public Domain on this summary of Copyright Terms.
Version Title:
Copied from:
Language:
Sefaria doesn't yet know about the text "".
Please provide some basic information about this text.
?
The primary title of a text. Texts may have multiple titles which can be entered below, but this will be the default way of referring to this text.

Titles in this field must use Roman chacters, but may be transliterations. Add titles in Hebrew characters below.
Text Title
?
The primary title of a text in Hebrew characters. Alternate Hebrew titles may also be added under "Alternate Titles" below.
Hebrew Title(optional)
?
Alternate Titles can include alternate translations, alternate transliterations spellings, and abbreviations.

Enter each alternate separated by a comma.
Alternate Titles(optional)
?
A category for the text. Categories are used in searching and grouping texts.
Category
?
A Text's Structure is represented by the hieracrchy of different types of sections that make up the text.

For example, texts of the Tanach like Genesis are divided into "Chapters" which are then divided into "Verses".

Larger texts, such as the Mishneh Torah, may have more levels in their hierarchy, for example "Book" > "Section" > "Chapter" > "Law".
Text Structure
> X add level of structure
?
Shorthands are alternative ways of refering to a particular point or passage in a text.

For example "Rambam, Hilchot Tshuva" is shorter and more common way to refer to the 7th topic in the first book of Mishneh Torah. From Sefaria's perpective, this segment of text is "Mishneh Torah 1:7", but we we want to capture more human readable forms.

Shorthands are also used to capture multiple ways to refer to a text. For example, since Sefaria stores Genesis in terms of chapters and verses, "Parsha Toledot" is a shorthand for "Genesis 25:19-28:9".

Enter the shorthand text in the box on the left, then enter either a single reference or a range on the right.
Shorthands(optional)
X
add shorthand
Save Cancel

Please log in to add or edit.

Log In Sign Up
Cancel
Sefaria does not currently run on Internet Explorer.

Please try using Chrome, Firefox or Safari.

Sorry, there's just too much to do!