Bava Batra 247

אף מוחכרת ומושכרת שבחא דממילא קא אתי דלא חסרי בה מזוני

so [in the case of] one rented out or given on hire, the appreciation [must be] such as comes naturally and they do not lose thereby [the cost of its] food.<span class="x" onmousemove="('comment',' I.e., when the renter or hirer provides the fodder, otherwise the firstborn would not take in the appreciation a double portion. ');">¹</span> In accordance with [whose view is the law<span class="x" onmousemove="('comment',' That a firstborn son takes a double portion in the natural appreciation of a bequeathed estate. ');">²</span> quoted]? — It is [in accordance with that of] Rabbi. For it was taught: a firstborn son is not [entitled] to take a double portion in the appreciation of the estate, which accrued after the death of their father. Rabbi said: I say, A firstborn son does take a double portion in the [natural] appreciation of an estate which accrued after the death of their father,<span class="x" onmousemove="('comment',' The law quoted is in agreement with this statement of Rabbi. ');">³</span>

מני ר' 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

but not in the appreciation which the orphans produced after the death of their father. If they inherited a bond of indebtedness the firstborn takes a double portion [in the collected debt].<span class="x" onmousemove="('comment',' Possession of the bond is regarded as possession of the debt itself; and the payment of the debt is natural appreciation. ');">⁴</span> If a bond of indebtedness [for a debt incurred by the father] was produced against them, the firstborn must pay a double portion [of the debt]. If, however, he said, 'I neither give, nor take [the double portion]',<span class="x" onmousemove="('comment',' In any part of the estate, i.e., if he renounces his birthright. ');">⁵</span> he is allowed [to do so].<span class="x" onmousemove="('comment',' The lender cannot force him to pay a double share in the debt. V., Tosef. Bek. VI. ');">⁶</span>

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

What is the reason [for the opinion] of the Rabbis?<span class="x" onmousemove="('comment',' Why do they deny the firstborn a double portion even in the case of natural appreciation? ');">⁷</span> Scripture says, Giving him a double portion,<span class="x" onmousemove="('comment',' Deut. XXI, 17. ');">⁸</span> the [All] merciful has, thus, called it a gift;<span class="x" onmousemove="('comment',' Given by the father to the firstborn. ');">⁹</span>

מאי טעמייהו דרבנן אמר קרא (דברים כא, יז) לתת לו פי שנים מתנה קרייה רחמנא מה מתנה עד דמטיא לידיה אף חלק בכורה עד דמטיא לידיה

as a gift [does not become his]<span class="x" onmousemove="('comment',' The recipient's with the power to give it away. ');">¹⁰</span> until it comes into his possession,<span class="x" onmousemove="('comment',' Lit., 'to his hand'. ');">¹¹</span> so the portion of the birthright [does not become his] until it comes into his [father's] possession.<span class="x" onmousemove="('comment',' I.e., the father cannot claim it as his, entitling him to transmit it to the firstborn, until it actually comes into his possession. ');">¹²</span>

ורבי אומר אמר קרא פי שנים מקיש חלק בכורה לחלק פשוט מה חלק פשוט אע"ג דלא מטא לידיה אף חלק בכורה אע"ג דלא מטא לידיה

But Rabbi maintains, [since] Scripture says, a double portion,<span class="x" onmousemove="('comment',' Ibid. The portion of the birthright and the ordinary portion were included in one expression. ');">¹³</span> the portion of the birthright [is to be] compared to the ordinary portion; as the ordinary portion [is his] although it has not yet come into his [father's] possession,<span class="x" onmousemove="('comment',' I.e., prospective property. v. supra. ');">¹⁴</span> so [is] the portion of the birthright although it has not yet come into his possession. But [as to] the Rabbis also, surely it is written, a double portion? — That [expression indicates that the two portions] to be given to him are to adjoin one another.<span class="x" onmousemove="('comment',' Lit., 'on one boundary' — both portions being treated as one. ');">¹⁵</span>

ורבנן נמי הכתיב פי שנים ההוא למיתבא ליה אחד מצרא

But [as to] Rabbi also, surely it is written, Giving him? — That [expression is to indicate] that if he said, 'I neither take, nor give [the double portions],'<span class="x" onmousemove="('comment',' V. supra 124a. ');">¹⁶</span> he is permitted to do so. R. Papa said: [In the case where] a [young] palm-tree [was bequeathed] and it became stronger, [or a plot of] and and it produced alluvial soil, all<span class="x" onmousemove="('comment',' Rabbi and the Rabbis. ');">¹⁷</span>

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

agree that [the firstborn] takes [a double portion].<span class="x" onmousemove="('comment',' Since no radical change had taken place in the tree. ');">¹⁸</span> The dispute only relates to [the case] where hafurah<span class="x" onmousemove="('comment',' Corn in its earliest stage, used as fodder for cattle. ');">¹⁹</span> turned into [well developed] ears of corn, [or where] undeveloped dates turned into [fully developed] dates. [One] Master<span class="x" onmousemove="('comment',' Rabbi. ');">²⁰</span>

א"ר פפא דיקלא ואלים ארעא ואסיק שירטון דכ"ע לא פליגי דשקיל כי פליגי בחפורה והוה שובלי שלופפי והוו תמרי דמ"ס שבחא דממילא ומר סבר אישתני:

is of the opinion that this is regarded as natural appreciation,<span class="x" onmousemove="('comment',' Hence, the firstborn receives a double portion. ');">²¹</span> and the [other] Master[s]<span class="x" onmousemove="('comment',' The Rabbis. ');">²²</span> hold the opinion [that this is a case of complete] transformation.<span class="x" onmousemove="('comment',' In nature and name, the original bequest having practically ceased to exist. Hence, the firstborn is not entitled to a double portion. ');">²³</span>

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

Rabbah b. Hana said in the name of R. Hiyya, 'He who acts<span class="x" onmousemove="('comment',' Decides a law case. ');">²⁴</span> in accordance with the opinion of Rabbi is acting correctly,<span class="x" onmousemove="('comment',' His decision is legally valid. ');">²⁵</span> [and] he who acts<span class="x" onmousemove="('comment',' Decides a law case. ');">²⁴</span> in accordance with the opinion of the Sages<span class="x" onmousemove="('comment',' The Rabbis. ');">²⁶</span> is acting correctly.'<span class="x" onmousemove="('comment',' His decision is legally valid. ');">²⁵</span> —