כמאן כר' יוחנן בן ברוקא הא קתני לה לקמן ר' יוחנן בן ברוקא אומר אם אמר על מי שראוי ליורשו דבריו קיימין על מי שאינו ראוי ליורשו אין דבריו קיימין
R. Johanan b. Beroka? Surely that is [specifically] taught further on:<span class="x" onmousemove="('comment',' Infra 130a.
');"><sup>29</sup></span> R. Johanan b. Beroka said: If [a person] said [it]<span class="x" onmousemove="('comment',' That all his estate shall be inherited by one person only.
');"><sup>30</sup></span> concerning one who is entitled to be his heir. his instruction is legally valid; [if, however, he said it] concerning one who is not entitled to be his heir, his instruction is not valid!<span class="x" onmousemove="('comment',' Why, then, should our Mishnah teach by implication what was specifically taught elsewhere?
');"><sup>31</sup></span>
Shenei Luchot HaBerit
The following paragraph, dealing with the laws of inheritance, also contains allusions to the Ineffable Name of G–d. The Kabbalistic commentator Rekanati expresses it thus: "The verse commencing with: ואל בני ישראל תדבר לאמור, איש כי ימות ובן אין לו “Say to the children of Israel ‘if a man dies and he does not leave behind a son, etc.” (27,8), tells us that even laws covering such mundane matters as the inheritance laws and other laws concerning interpersonal relationships, depend on the מרכבה עליונה Divine entourage in the Celestial Regions. Their evolution and emanation are rooted in those regions. תפארת ישראל and שכינת עזו respectively, are called בן ובת, who inherit חכמה and בינה known as אב ואם. These four concepts are mystically part of the Ineffable four-lettered Name of G–d. Keeping this in mind you can understand why the בן, son, takes precedence over the daughter when inheriting the property of their father or mother, and why the son is obligated to provide for the daughter (his sister). Our sages called this system “the sons inherit, whereas the daughters are provided for” (Baba Batra 122b).
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