Bava Batra 124

אף מוחכרת ומושכרת שבחא דממילא קא אתי דלא חסרי בה מזוני

so too in the case of a cow that was leased or rented, the baraita is referring only to a case where the enhancement came by itself, as the brothers did not lose money for its sustenance, since it was stipulated that the one who rented or leased it would provide its feed.

מני רבי היא דתניא אין בכור נוטל פי שנים בשבח ששבחו נכסים לאחר מיתת אביהן רבי אומר אומר אני בכור נוטל פי שנים בשבח ששבחו נכסים לאחר מיתת אביהן אבל לא בשבח שהשביחו יתומים לאחר מיתת אביהן

§ The Gemara continues its discussion of the baraita. In accordance with whose opinion is the baraita? It is in accordance with the opinion of Rabbi Yehuda HaNasi, as it is taught in a baraita (Tosefta 7:4): A firstborn does not take a double portion of the enhancement of the property that occurred after the death of the sons’ father. Rabbi Yehuda HaNasi says: I say that a firstborn does take a double portion of the enhancement of the property that occurred by itself after their father’s death, e.g., the birth of a calf, but not of the enhancement that the orphans caused after their father’s death.

ירשו שטר חוב בכור נוטל פי שנים יצא עליהן שטר חוב בכור נותן פי שנים ואם אמר איני נותן ואיני נוטל רשאי

Rabbi Yehuda HaNasi continues: Therefore, if they inherited a promissory note indicating a debt owed to their father, the firstborn takes a double portion of the money when it is collected, as this is an enhancement to the estate that came by itself. The Gemara adds: In a case where a promissory note emerged against them for their father’s debt, the firstborn gives, i.e., repays, a double portion of the debt. But if he says: I am not giving a double portion of the debt and I am not taking a double portion of the estate, he is permitted to do so, and he is exempt from paying a double portion.

מאי טעמייהו דרבנן אמר קרא לתת לו פי שנים מתנה קרייה רחמנא מה מתנה עד דמטיא לידיה אף חלק בכורה עד דמטיא לידיה

The Gemara asks: What is the reason for the ruling of the Rabbis that the firstborn does not receive a double portion of any enhancements that occur after the death of the father? The verse states: “Giving him a double portion” (Deuteronomy 21:17); by employing the term “giving” the Merciful One calls the double portion a gift. Just as a recipient of a gift does not acquire a gift unless it first reaches the possession of the one giving the gift, so too the firstborn does not acquire the portion of the firstborn unless it has reached the possession of the father before he died.

ורבי אומר אמר קרא פי שנים מקיש חלק בכורה לחלק פשוט מה חלק פשוט אף על גב דלא מטא לידיה אף חלק בכורה אף על גב דלא מטא לידיה

And Rabbi Yehuda HaNasi says that the reason for his ruling that a firstborn receives a double portion of the enhancement is that the verse states: “A double portion” (Deuteronomy 21:17). It juxtaposes the portion of the firstborn to the portion of an ordinary son, in that just as the portion of an ordinary son is inherited even from property that did not reach the father’s possession before he died, so too, the portion of the firstborn is inherited even from property that did not reach the father’s possession before he died.

ורבנן נמי הכתיב פי שנים ההוא למיתבא ליה אחד מצרא

The Gemara asks: And according to the Rabbis as well, isn’t the phrase “a double portion” written? The Gemara answers: That phrase can be said to teach a different halakha, requiring the brothers to give the firstborn both of his portions on one border, i.e., adjoining, and not in separate locations.

ורבי נמי הכתיב לתת לו ההוא שאם אמר איני נוטל ואיני נותן רשאי

The Gemara asks: And according to Rabbi Yehuda HaNasi as well, isn’t the phrase “giving him” written? The Gemara answers: That phrase can be said to teach a different halakha, that if the firstborn says: I am not taking a double portion of the estate and I am not giving a double portion of the debt, he is permitted to do so. Since the inheritance is referred to as a gift, he has the right to refuse it.

אמר רב פפא דיקלא ואלים ארעא ואסיק שירטון דכולי עלמא לא פליגי דשקיל כי פליגי בחפורה והוה שובלי שלופפי והוו תמרי דמר סבר שבחא דממילא ומר סבר אישתני:

The Gemara discusses several types of enhancement. Rav Pappa says: With regard to a palm tree that became enhanced by growing broader after the father’s death, or land that yielded silt and thereby became enhanced, everyone agrees that the firstborn takes a double portion of the enhancement. When they disagree is in a case when fodder [baḥafura], i.e., grain that has grown stalks but is not yet ripe, becomes full ears, of grain, and when date flowers [shelofafei] become fully developed dates. As one Sage, Rabbi Yehuda HaNasi, holds that since this enhancement develops by itself, the firstborn is entitled to a double portion of it, and one Sage, the Rabbis, holds that since the item transformed, it is not considered the same item that was in the father’s possession, and the firstborn is not entitled to a double portion of it.

אמר רבה בר חנא אמר רבי חייא עשה כדברי רבי עשה כדברי חכמים עשה

§ Rabba bar Ḥana says that Rabbi Ḥiyya says: A judge who acted, i.e., ruled, in accordance with the statement of Rabbi Yehuda HaNasi has acted legally, and one who acted in accordance with the statement of the Rabbis has also acted legally. Either way, the decision stands.

מספקא ליה אי הלכה כרבי מחבירו ולא מחביריו או הלכה כרבי מחבירו ואפילו מחביריו

The Gemara explains: Rabbi Ḥiyya is uncertain as to whether the principle that the halakha is in accordance with the opinion of Rabbi Yehuda HaNasi in his disputes with his colleague applies specifically to a dispute with one other tanna but not to a dispute with several of his colleagues, or whether the principle that the halakha is in accordance with the opinion of Rabbi Yehuda HaNasi in his disputes with his colleague applies even to a dispute with several of his colleagues, as in this case, where the Rabbis disagree with Rabbi Yehuda HaNasi. Since he was uncertain, he left the decision to each individual judge.

אמר רב נחמן אמר רב אסור לעשות כדברי רבי קא סבר הלכה כרבי מחבירו ולא מחביריו

Rav Naḥman says that Rav says: It is prohibited to act in accordance with the statement of Rabbi Yehuda HaNasi. The Gemara explains: Rav holds that the halakha is in accordance with the opinion of Rabbi Yehuda HaNasi in his disputes with his single colleague, but not in his disputes with several of his colleagues.

ורב נחמן דידיה אמר מותר לעשות כדברי רבי קא סבר הלכה כרבי מחבירו ואפילו מחביריו

And Rav Naḥman says his own statement: It is permitted to act in accordance with the statement of Rabbi Yehuda HaNasi. The Gemara explains: He holds that the halakha is in accordance with the opinion of Rabbi Yehuda HaNasi not only in his disputes with his single colleague, but even in his disputes with several of his colleagues.

אמר רבא אסור לעשות כדברי רבי ואם עשה עשוי קא סבר מטין איתמר

Rava says: It is prohibited to act in accordance with the statement of Rabbi Yehuda HaNasi, but if a judge acted in accordance with the statement of Rabbi Yehuda HaNasi, what is done is done and the decision stands. The Gemara explains: He holds that it was stated that one is inclined to follow the opinion of the Rabbis ab initio, but if a judge rules in accordance with the opinion of Rabbi Yehuda HaNasi, his decision stands.

תני רב נחמן בשאר ספרי דבי רב בכל אשר ימצא לו פרט לשבח שהשביחו יורשין לאחר מיתת אביהן אבל שבח ששבחו נכסים לאחר מיתת אביהן שקיל ומני רבי היא

The Gemara comments that there are conflicting opinions in halakhic midrash as to whether the halakha is in accordance with the opinion of Rabbi Yehuda HaNasi or in accordance with the opinion of the Rabbis, as each opinion is supported by a different version of the midrash. Rav Naḥman taught a baraita from the other books of the school of Rav [debei Rav], i.e., a volume of halakhic midrash other than Torat Kohanim, which is a halakhic midrash on the book of Leviticus. The phrase from the verse: “By giving him a double portion of all that he has” (Deuteronomy 21:17), excludes the enhancement that the heirs brought about after their father’s death, of which the firstborn is not entitled to a double portion. The Gemara infers: But of the enhancement of the property that occurred by itself after their father’s death, he does take a double portion. The Gemara comments: And whose opinion is this? It is the opinion of Rabbi Yehuda HaNasi.

תני רמי בר חמא בשאר ספרי דבי רב בכל אשר ימצא לו פרט לשבח ששבחו נכסים לאחר מיתת אביהן וכל שכן שבח שהשביחו יורשין לאחר מיתת אביהן דלא שקיל ומני רבנן היא

Rami bar Ḥama taught a different version of the baraita from the other books of the school of Rav: “Of all that he has” excludes the enhancement of the property that occurred by itself after their father’s death, of which the firstborn is not entitled to a double portion. The Gemara infers: And all the more so, he does not take a double portion of the enhancement that the heirs brought about after their father’s death. The Gemara comments: And whose opinion is this? It is the opinion of the Rabbis. Accordingly, there is a discrepancy between the baraitot as to whether the halakha is in accordance with the opinion of the Rabbis or Rabbi Yehuda HaNasi.

אמר רב יהודה אמר שמואל אין בכור נוטל פי שנים במלוה למאן אילימא לרבנן השתא שבחא דאיתיה ברשותיה אמרי רבנן לא שקיל מלוה מבעיא

§ Rav Yehuda says that Shmuel says: A firstborn does not take a double portion of a loan, i.e., of a debt that is owed to the father. The Gemara asks: According to whom is this halakha stated? If we say it is in accordance with the opinion of the Rabbis, now that the Rabbis say that a firstborn does not take a double portion even with regard to the enhancement of property that is in the possession of the father, is it necessary to state that he is not entitled to a double portion of a loan? The debt is not in the father’s possession at the time of his death; it is merely due to him.

אלא לרבי

Rather, it must be in accordance with the opinion of Rabbi Yehuda HaNasi. Although he holds that a firstborn is entitled to a double portion of the enhancement of the property itself, he concedes that he is not entitled to a double portion of the payment of a debt, as it was not in the possession of his father at the time of his death.

ואלא הא דתניא ירשו שטר חוב בכור נוטל פי שנים בין במלוה בין ברבית מני לא רבי ולא רבנן

The Gemara asks: But if so, in accordance with whose opinion is that which is taught in a baraita: If the sons inherited a promissory note, the firstborn takes a double portion of the payment of both the value of the loan itself and the interest? It is neither in accordance with the opinion of Rabbi Yehuda HaNasi, nor the opinion of the Rabbis.

לעולם לרבנן ואצטריך סלקא דעתך אמינא מלוה כיון דנקיט שטרא כמאן דגביא דמיא קא משמע לן

The Gemara answers: Actually, Shmuel’s statement that the firstborn is not entitled to a double portion of the payment of a debt is in accordance with the opinion of the Rabbis, and it was necessary to state it. It might enter your mind to say that with regard to a loan, since the creditor holds a promissory note, it is considered as though it has already been collected and is in the creditor’s possession, so too, the firstborn should be entitled to a double portion even according to the opinion of the Rabbis. Therefore, Shmuel teaches us that the loan is not considered to be in the creditor’s possession, and the firstborn is not entitled to a double portion.

שלחו מתם בכור נוטל פי שנים במלוה אבל לא ברבית

The Gemara relates: They sent the following ruling from there, Eretz Yisrael: If the father lent money to a gentile, the firstborn takes a double portion of the value of the loan itself, but not of the interest, as the interest is considered property due to the father.

למאן אילימא לרבנן השתא שבחא דאיתיה ברשותיה אמרי רבנן דלא שקיל מלוה מבעיא

The Gemara asks: According to whom is this halakha stated? If we say it is in accordance with the opinion of the Rabbis, now that the Rabbis say that a firstborn does not take a double portion even with regard to the enhancement of property, which is in the possession of the father, is it necessary to state that they would hold that he is not entitled to a double portion of a loan? Since the debt is not in the father’s possession at the time of his death, as it is merely due to him, the rabbis would certainly not hold that the firstborn takes a double portion of it.

אלא לרבי ולרבי ברבית לא והתניא רבי אומר בכור נוטל פי שנים בין במלוה בין ברבית

Rather, it must be in accordance with the opinion of Rabbi Yehuda HaNasi. The Gemara asks: And according to the opinion of Rabbi Yehuda HaNasi, is it so that the firstborn is not entitled to a double portion of the interest? But isn’t it taught in a baraita that Rabbi Yehuda HaNasi says: A firstborn takes a double portion of both the value of the loan itself and the interest?

לעולם רבנן היא ומלוה כמאן דגביא דמיא

The Gemara answers: Actually, the halakha sent from the Sages of Eretz Yisrael is in accordance with the opinion of the Rabbis. And the Sages of Eretz Yisrael hold that the Rabbis concede that the firstborn receives a double portion of the value of the loan itself, because a loan is considered as though it has already been collected and is in the creditor’s possession. By contrast, the interest on the loan is not considered as though it is already in the creditor’s possession, and therefore the firstborn does not receive a double portion of its payment.

אמר ליה רב אחא בר רב לרבינא איקלע אמימר לאתרין ודריש בכור נוטל פי שנים במלוה אבל לא ברבית אמר ליה נהרדעי לטעמייהו

Rav Aḥa bar Rav said to Ravina: Ameimar arrived at our locale and taught that a firstborn takes a double portion of the value of a loan itself, but not of the interest. Ravina said to him: The Sages of Neharde’a conform to their standard line of reasoning. Ameimar followed the opinion of Rav Naḥman, who was one of the Sages of Naharde’a, as was Ameimar.

דאמר רבה גבו קרקע יש לו גבו מעות אין לו ורב נחמן אמר גבו מעות יש לו גבו קרקע אין לו

The Gemara explains: As Rabba says: If the sons collected land as payment of a debt owed to their father, the firstborn has a double portion of it, but if they collected money, he does not have a double portion. And Rav Naḥman says that if they collected money, he has a double portion, but if they collected land, he does not have a double portion.

אמר ליה אביי לרבה לדידך קשיא לרב נחמן קשיא לדידך קשיא

Abaye said to Rabba: According to your opinion it is difficult, and according to the opinion of Rav Naḥman it is also difficult. According to your opinion it is difficult