Bava Batra 245:1

חלקו עם אחד וחלקו עם חמשה מה חלקו עם אחד פי שנים כאחד אף חלקו עם חמשה פי שנים כאחד

his share, [when he is co-heir] with one [is to be compared with] his share [when he is co-heir] with five; as [in the case of inheriting] his share with one [brother, he receives] twice as much as the one<span class="x" onmousemove="('comment',' For in whatever way the double portion is arrived at, it would, in this case, inevitably consist of a shore which is double the size of that of the other brother. ');">¹</span> so [in the case when he inherits] his share with five [brothers he should also receive only] twice as much as one. Or perhaps argue this way:<span class="x" onmousemove="('comment',' Lit., 'or turn (finish and go) to this way'. ');">²</span>

או כלך לדרך זו חלקו עם אחד וחלקו עם ה' מה חלקו עם אחד פי שנים בכל הנכסים אף חלקו עם ה' פי שנים בכל הנכסים

[let] his share [when he is co-heir] with one [brother] be compared with his share [when co-heir] with five [brothers]; as his share [when co-heir] with one is a double portion in all the estate<span class="x" onmousemove="('comment',' I.e., two thirds of the estate. In whatever way the division is arrived at, the double portion will, in this case, always consist of two thirds of the entire estate. ');">³</span> so [is the case when he inherits] his share with five [he should also receive] a double portion in all the estate?<span class="x" onmousemove="('comment',' The firstborn should receive two thirds of the estate, and all the others together one third. ');">⁴</span>

ת"ל (דברים כא, טז) והיה ביום הנחילו את בניו התורה ריבתה נחלה אצל אחין הא אין עליך לדון כלשון האחרון אלא כלשון הראשון

— It was expressly taught, Then it shall be in the day that he causeth his sons to inherit,<span class="x" onmousemove="('comment',' Deut. XXI, 16. ');">⁵</span> the Torah [thus] assigned the greater portion to the brothers.<span class="x" onmousemove="('comment',' Since this verse is altogether superfluous, the law of the right of the firstborn being specifically mentioned in v. 17, it is assumed to imply that where there are three brothers or more they must get the larger share of the estate. Hence, the firstborn cannot receive two thirds of the estate. ');">⁶</span>

ואומר (דברי הימים א ה, א) ובני ראובן בכור ישראל כי הוא הבכור ובחללו יצועי אביו נתנה בכורתו לבני יוסף בן ישראל ולא להתיחש לבכורה ואומר (דברי הימים א ה, ב) כי יהודה גבר באחיו ולנגיד ממנו והבכורה ליוסף

Consequently, the deduction is not to be made according to the second proposition<span class="x" onmousemove="('comment',' Cf. p. 507 n. 12. ');">⁷</span> but according to the first.<span class="x" onmousemove="('comment',' Cf. p. 507, n. 13. ');">⁸</span>

נאמרה בכורה ליוסף ונאמרה בכורה לדורות מה בכורה האמורה ליוסף פי שנים כאחד אף בכורה האמורה לדורות פי שנים כאחד

Furthermore it is said, And the sons of Reuben the firstborn of Israel; for he was the firstborn; but forasmuch as he defiled his father's couch, his birthright was given unto the sons of Joseph the son of Israel, yet not so that he was to be reckoned in the genealogy of firstborn.<span class="x" onmousemove="('comment',' I Chron. V, 1. He was not to hove the designation of the 'first-born', which was the prerogative of Reuben, nad his birthright was only to entitle him to receive a double portion. ');">⁹</span> Furthermore it is said, For Judah prevailed above his brethren and of him came he that is the prince; but the birthright was Joseph's.<span class="x" onmousemove="('comment',' Ibid. v. 2. ');">¹⁰</span>

ואומר (בראשית מח, כב) ואני נתתי לך שכם אחד על אחיך אשר לקחתי מיד האמורי בחרבי ובקשתי וכי בחרבו ובקשתו לקח והלא כבר נאמר (תהלים מד, ז) כי לא בקשתי אבטח וחרבי לא תושיעני לא חרבי זו תפלה קשתי זו בקשה

'Birthright' was said [in relation] to Joseph<span class="x" onmousemove="('comment',' Ibid. v. 2. ');">¹⁰</span> and 'birthright' was said [in relation] to [coming] generations,<span class="x" onmousemove="('comment',' The low of the birthright, Deut. XXI, 17. ');">¹¹</span>

מאי ואומר וכי תימא האי לכדר' יוחנן בן ברוקא הוא דאתא ת"ש ובני ראובן בכור ישראל

just as the birthright that was said [in relation] to Joseph [consisted in his receiving a portion] twice as much [as any] one [of the others]<span class="x" onmousemove="('comment',' As will be shown infra. ');">¹²</span> so the birthright that was said [in relation] to the [coming] generations<span class="x" onmousemove="('comment',' Gen. XLVIII, 22. ');">¹³</span>

וכי תימא בכורה מבכורתו לא גמרינן ת"ש והבכורה ליוסף

[is to consist in the receiving of a portion] twice as much as [any] one [of the others]. Furthermore it is said, Moreover I have given thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.<span class="x" onmousemove="('comment',' Gen. XLVIII, 22. ');">¹³</span> Did he take [it] with his sword and with his bow'? Surely it has already been said, For I trust not in my bow, neither can my sword save me!<span class="x" onmousemove="('comment',' Ps. XLIV, 7. ');">¹⁴</span>

וכי תימא יוסף גופיה ממאי דפי שנים כאחד הוה תא שמע ואני נתתי לך שכם אחד על אחיך

But, my sword, means 'prayer' [and] my bow, means supplication'.<span class="x" onmousemove="('comment',' ['Sword' or 'bow' are taken to denote spiritual weapons.] ');">¹⁵</span> What need was there for quoting the several Scriptural verses?<span class="x" onmousemove="('comment',' Lit., 'why and he says'. ');">¹⁶</span>

א"ל רב פפא לאביי אימא דיקלא בעלמא א"ל עליך אמר קרא (בראשית מח, ה) אפרים ומנשה כראובן ושמעון יהיו לי:

— In case you should suggest [that] that [verse<span class="x" onmousemove="('comment',' Deut. XXI, 16, quoted first. ');">¹⁷</span> was required] for [the indication that the law is] in accordance with [the view of] R. Johanan b. Beroka,<span class="x" onmousemove="('comment',' V. 130a. ');">¹⁸</span>

בעא מיניה ר' חלבו מרבי שמואל בר נחמני מה ראה יעקב שנטל בכורה מראובן ונתנה ליוסף מה ראה ובחללו יצועי אביו כתיב אלא מה ראה שנתנה ליוסף

— Come and hear [the verse], And the sons of Reuben, the firstborn of Israel. And in case you should suggest [that] birthright<span class="x" onmousemove="('comment',' [H] ibid. V, 17. ');">¹⁹</span> from his birthright<span class="x" onmousemove="('comment',' [H] I Chron. V, 1. ');">²⁰</span>

אמשול לך משל למה הדבר דומה לבעל הבית שגדל יתום בתוך ביתו לימים העשיר אותו יתום ואמר אהניהו לבעל הבית מנכסי א"ל ואי לאו דחטא ראובן לא מהני ליה ליוסף ולא מדעם

may not be deduced, Come and hear [the verse], But the birthright was Joseph's.<span class="x" onmousemove="('comment',' In this verse, as in Deut. XXI, 17, the noun Bekorah, without a suffix, is used. ');">²¹</span> And in case you should say whence [is it proved] that Joseph himself [received] twice as much as [any] one [of the others], — Come and hear [the verse], Moreover I have given thee one portion above thy brethren.

אלא ר' יונתן רבך לא כך אמר ראויה היתה בכורה לצאת מרחל דכתיב (בראשית לז, ב) אלה תולדות יעקב יוסף אלא שקדמתה לאה ברחמים ומתוך צניעות שהיתה בה ברחל החזירה הקב"ה לה

R. Papa said to Abaye: Might [it not] be suggested [that Joseph received] merely a palm tree?<span class="x" onmousemove="('comment',' I.e., some small gift. 'A portion above thy brethren', does not prove that he received a double portion. ');">²²</span> — He replied unto him: For your sake<span class="x" onmousemove="('comment',' Lit., 'upon', or 'for thee'. ');">²³</span>

מאי קדמתה לאה ברחמים דכתיב (בראשית כט, יז) ועיני לאה רכות מאי רכות אילימא רכות ממש אפשר בגנות בהמה טמאה לא דבר הכתוב דכתיב (בראשית ז, ח) מן הבהמה הטהורה ומן הבהמה אשר איננה טהורה בגנות צדיקים דבר הכתוב אלא א"ר אלעזר שמתנותיה ארוכות

Scripture said, Ephraim and Manasseh, even as Reuben and Simeon shall be mine.<span class="x" onmousemove="('comment',' Gen. XLVIII, 5. Reuben and Simeon were two separate tribes, and Joseph was promised two shares as if he represented two distinct tribes. ');">²⁴</span> R. Helbo enquired of R. Samuel b. Nahmani: What [reason] did Jacob see for taking away the birthright from Reuben and giving it to Joseph? — What did he see? [Surely] it is written, Forasmuch as he defiled his father's couch! But, [this is the question]: What [reason] did he see for giving it to Joseph? — Let me give you a parable. This thing may be compared<span class="x" onmousemove="('comment',' Lit., 'to what is the thing like'. ');">²⁵</span>

רב אמר לעולם רכות ממש ולא גנאי הוא לה אלא שבח הוא לה שהיתה שומעת על פרשת דרכים בני אדם שהיו אומרים שני בנים יש לה לרבקה שתי בנות יש לו ללבן גדולה לגדול וקטנה לקטן

to a host<span class="x" onmousemove="('comment',' Joseph, who maintained his father. V., Gen. XLVII, 12. ');">²⁶</span> who brought up an orphan<span class="x" onmousemove="('comment',' Jacob, whose livelihood during the famine, was entirely dependent on Joseph. ');">²⁷</span>

והיתה יושבת על פרשת דרכים ומשאלת גדול מה מעשיו איש רע הוא מלסטם בריות קטן מה מעשיו (בראשית כה, כז) איש תם יושב אוהלים והיתה בוכה עד שנשרו ריסי עיניה

at his house. After a time that orphan became rich<span class="x" onmousemove="('comment',' The disposal of the birthright came into the hands of Jacob, through Reuben's offence. ');">²⁸</span> and declared: 'I would let the host have [some] benefit from my wealth',<span class="x" onmousemove="('comment',' Jacob gave Joseph the birthright in recognition for the hospitality he afforded him and his family. ');">²⁹</span>

והיינו דכתיב (בראשית כט, לא) וירא ה' כי שנואה לאה מאי שנואה אילימא שנואה ממש אפשר בגנות בהמה טמאה לא דבר הכתוב בגנות צדיקים דבר הכתוב אלא ראה הקב"ה ששנואין מעשה עשו בפניה ויפתח את רחמה

He said unto him: But had not Reuben sinned, [Jacob] would not have bestowed upon Joseph any benefit at all?<span class="x" onmousemove="('comment',' Surely, his recognition of Joseph's services should not have depended on the remote chance of a birthright becoming available for disposal. ');">³⁰</span> But R. Jonathan your master did not say so.<span class="x" onmousemove="('comment',' Jacob gave to Joseph, in recognition of his benefaction, other gifts and blessings, while the change of the birthright was due to other causes. ');">³¹</span>

ומאי צניעות היתה בה ברחל דכתיב (בראשית כט, יב) ויגד יעקב לרחל כי אחי אביה הוא וכי בן רבקה הוא והלא בן אחות אביה הוא אלא אמר לה מינסבת לי אמרה ליה אין מיהו אבא רמאה הוא ולא יכלת ליה

The birthright, [he said], should have emanated from Rachel, as it is written, These are the generations of Jacob, Joseph,<span class="x" onmousemove="('comment',' Gen. XXXVII, 2, implying that Joseph, the first-born son of Rachel, should also have been the firstborn of Jacob. ');">³²</span> but Leah anticipated [her with her prayers for] mercy. On account, [however], of the modesty, which was characteristic of Rachel, the Holy One, blessed he He, restored it to her. What [was it that caused] Leah to anticipate her with [her supplications for] mercy? — It is written And the eyes of Leah were weak.<span class="x" onmousemove="('comment',' Ibid. XXIX, 17. ');">³³</span>

אמר לה מאי רמאותיה אמרה ליה אית לי אחתא דקשישא מינאי ולא מנסבא לי מקמה אמר לה אחיו אני ברמאות [א"ל] ומי שרי להו לצדיקי לסגויי ברמאותא אין (שמואל ב כב, כז) עם נבר תתבר ועם עקש תתפל מסר לה סימנין

What [is meant by] weak?<span class="x" onmousemove="('comment',' [H] ');">³⁴</span> If it is suggested [that the meaning is that her eyes were] actually weak, [is this, it may be asked,] conceivable? [If] Scripture did not speak disparagingly of an unclean animal, for it is written, of the clean beasts, and of the beasts that are not clean,<span class="x" onmousemove="('comment',' Ibid. VII, 8. Instead of the brief, but disparaging expression [H] (unclean), the longer, and more euphemistic expression lo [H] (not clean) is used. ');">³⁵</span>

כי קא מעיילי לה ללאה סברה השתא מיכספא אחתאי מסרתינהו ניהלה והיינו דכתיב (בראשית כט, כה) ויהי בבקר והנה היא לאה מכלל דעד השתא לאו לאה היא אלא מתוך סימנים שמסר לה יעקב לרחל ומסרתה ללאה לא הוה ידע לה עד ההיא שעתא

[would] Scripture speak disparagingly of the righteous?<span class="x" onmousemove="('comment',' Lit., 'of the disgrace of the righteous'. ');">³⁶</span> — But, said R. Eleazar, [the meaning of rakkoth<span class="x" onmousemove="('comment',' V. note 4. ');">³⁷</span>

בעא מיניה אבא חליפא קרויא מר' חייא בר אבא בכללן אתה מוצא שבעים בפרטן אתה מוצא שבעים חסר אחד אמר ליה תאומה היתה עם דינה דכתיב (בראשית מו, טו) ואת דינה בתו אלא מעתה תאומה היתה עם בנימן דכתיב

is] that her bounties were extensive.<span class="x" onmousemove="('comment',' Rakkoth is taken to be an abbreviation of [H] 'long', i.e., she had many privileges. Priests and Levites through Levi, and kings through Judah, descended from her. ');">³⁸</span> Rab said: [Her eyes were] indeed actually weak, but that was no disgrace to her but a credit; for at the crossroads<span class="x" onmousemove="('comment',' Where people of all classes and localities meet. ');">³⁹</span> she heard people saying: Rebecca has two sons, [and] Laban has two daughters; the elder [daughter should be married] to the elder [son] and the younger [daughter should be married] to the younger [son]. And she sat at the crossroads and inquired: 'How does the elder one conduct himself?'<span class="x" onmousemove="('comment',' Lit., 'what are his deeds'. ');">⁴⁰</span> [And the answer came that he was] a wicked man, a highway robber.<span class="x" onmousemove="('comment',' Lit., 'robbing people'. ');">⁴¹</span> 'How does the younger man conduct himself?' — 'A quiet man dwelling in tents'.<span class="x" onmousemove="('comment',' Gen. XXV, 27. ');">⁴²</span> And she wept until her eyelashes dropped.<span class="x" onmousemove="('comment',' From their lids. ');">⁴³</span> And this accounts for the Scriptural text, And the Lord saw that Leah was hated.<span class="x" onmousemove="('comment',' Ibid. XXIX, 31. ');">⁴⁴</span> What [could be the meaning of] 'hated'? If it is suggested [that it means that she was] actually hated, [surely] it may be retorted, is this] conceivable? [If] Scripture did not speak disparagingly of an unclean animal, [would] it speak disparagingly of the righteous? But the [meaning is this]: The Holy One, blessed be He, saw that Esau's conduct was hateful to her, so he opened her womb.<span class="x" onmousemove="('comment',' Ibid. v. 31. ');">⁴⁵</span> Wherein did Rachel's modesty lie? — It is written, And Jacob told Rachel that he was her father's brother and that he was Rebecca's son.<span class="x" onmousemove="('comment',' Ibid. v. 12. ');">⁴⁶</span> Was he not the son of her father's sister? But he said to her, '[Will] you marry me?'<span class="x" onmousemove="('comment',' Lit., 'be married to me'. ');">⁴⁷</span> [And] she replied to him, 'Yes, but father is a sharper, and you will not he able [to hold your own against] him'. ''Wherein,' he asked her, 'does his sharp dealing lie?' — 'I have,' she said, 'a sister who is older than I, and he will not allow me to be married before her' — 'I am his brother', he said to her, 'in sharp dealing'. — 'But,' she said to him, 'may the righteous indulge in sharp dealing?' — 'Yes,' [he replied]. 'With the pure, [Scripture says], Thou dost show thyself pure, and with the crooked Thou dost show thyself subtle.'<span class="x" onmousemove="('comment',' II Sam. XXII, 27. ');">⁴⁸</span> [Thereupon] he entrusted her [with certain identification] marks.<span class="x" onmousemove="('comment',' By which he might know her in the dark. ');">⁴⁹</span> While Leah was being led into [the bridal chamber] she<span class="x" onmousemove="('comment',' Rachel. ');">⁵⁰</span> thought, 'my sister will now be disgraced', [and so] she entrusted her [with] these very [marks]. And this accounts for the Scriptural text, And it came to pass in the morning that, behold, it was Leah,<span class="x" onmousemove="('comment',' Gen. XXIX, 25. ');">⁵¹</span> which seems to imply that until then she was not Leah! But, [this is the explanation]: On account of the [identification] marks which Jacob had entrusted to Rachel who had entrusted them to Leah, he knew not [who] she [was] until that moment. Abba Halifa of Keruya enquired of R. Hiyya b. Abba: [With regard to those who entered Egypt with Jacob], Why do you find [the number] seventy in their total<span class="x" onmousemove="('comment',' Ibid. XLVI, 27. ');">⁵²</span> and [only] seventy minus one in their detailed enumeration?<span class="x" onmousemove="('comment',' V. ibid. 8ff. ');">⁵³</span> — He said unto him: A twin [sister] was [born] with Dinah; for it is written, With [eth] his daughter Dinah.<span class="x" onmousemove="('comment',' Ibid. 15. The superfluous 'with', Heb. eth [H] implies the birth of a twin sister. ');">⁵⁴</span> But if so,<span class="x" onmousemove="('comment',' Lit., 'from now'. If eth implies the birth of a twin. ');">⁵⁵</span> was there [also] a twin [sister] with Benjamin, for it is written