Bava Batra 260

מה תלמוד לומר (דברים כא, טז) לא יוכל לבכר

What [need was there for Scripture] to say, He may not make [the son of the beloved] the firstborn?<span class="x" onmousemove="('comment',' This law, surely, is specifically stated in Deut. XXI, 17, 'but he shall acknowledge he firstborn etc.'! ');">¹</span>

לפי שנאמר והיה ביום הנחילו את בניו שיכול והלא דין הוא ומה פשוט שיפה כחו שנוטל בראוי כבמוחזק התורה נתנה רשות לאב להנחיל לכל מי שירצה בכור שהורע כחו שאינו נוטל בראוי כבמוחזק לא כל שכן תלמוד לומר לא יוכל לבכר

— Since it was said, Then it should be, in the day that he causeth his sons to inherit,<span class="x" onmousemove="('comment',' V. p. 543, n. 8. ');">²</span>

ויאמר לא יוכל לבכר מה ת"ל והיה ביום הנחילו את בניו

one might argue that it is a matter of logical deduction, [thus:]<span class="x" onmousemove="('comment',' Lit., 'for one might [say], is it not an argument.' ');">³</span>

שיכול והלא דין הוא ומה בכור שהורע כחו שאינו נוטל בראוי כבמוחזק אמרה תורה לא יוכל לבכר פשוט שיפה כחו שנוטל בראוי כבמוחזק לא כל שכן

If [in the case of'] an ordinary [son], who is privileged to receive [a share] in any prospective [property of his father] as in that which is actually in his possession, the Torah [nevertheless] gave authority to the father to transmit [his estate] to whomsoever he pleases, how much more [should he have this right in the case of] a firstborn, whose rights are impaired in that he does not receive [the portion of the birthright] in prospective property as in that which is actually in the possession [of his father]; hence it was expressly stated, He may not make [the son of the beloved] the firstborn. Then let Scripture say, He may not make [the son of the beloved] the firstborn,<span class="x" onmousemove="('comment',' And this will amply prove that the birthright cannot be transferred. ');">⁴</span>

ת"ל והיה ביום הנחילו את בניו התורה נתנה רשות לאב להנחיל לכל מי שירצה

why should it [also] state Then it shall be, in the day that he causeth his sons to inherit? — Because one might [argue], is not this a matter of logical deduction?<span class="x" onmousemove="('comment',' V. note 3. ');">⁵</span>

א"ר זריקא א"ר אמי א"ר חנינא אמר רבי הלכה כר' יוחנן בן ברוקה אמר ליה ר' אבא הורה איתמר

If [in the case of] a firstborn, whose rights are impaired in that he does not receive [the portion of his birthright] in prospective [property] as in that which is actually in [his father's] possession, the Torah, [nevertheless,] said, He<span class="x" onmousemove="('comment',' The father. ');">⁶</span>

במאי קמיפלגי מר סבר הלכה עדיפא ומר סבר מעשה רב

may not make [the son of the beloved] the firstborn, how much less [should he have this right in the case of] an ordinary [son] who is privileged to receive in prospective [property] as in that which is actually in [his father's] possession; hence it was expressly stated, Then it shall be, in the day that he causeth his son to inherit, [in order to make it clear that] the Torah gave a father authority to transmit his estate to whomsoever he pleases.

תנו רבנן אין למדין הלכה לא מפי למוד ולא מפי מעשה עד שיאמרו לו הלכה למעשה שאל ואמרו לו הלכה למעשה ילך ויעשה מעשה ובלבד שלא ידמה

R. Zerika said in the name of R. Ammi in the name of R. Hanina in the name of R. Jannai<span class="x" onmousemove="('comment',' V. BaH., a.l. ');">⁷</span>

מאי ובלבד שלא ידמה והא כל התורה כולה דמויי מדמינן לה

in the name of Rabbi: The <i>halachah</i> is in agreement with [the views of] R. Johanan b. Beroka. R. Abba said to him: The statement was that he [only] gave [such] a decision!<span class="x" onmousemove="('comment',' I.e., that he decided a particular case in agreement with R. Johanan's views; not that he laid it down as a general rule, or halachah. ');">⁸</span>

אמר רב אשי הכי קאמר ובלבד שלא ידמה בטרפות

Wherein lies the difference?<span class="x" onmousemove="('comment',' Between R. Zerika and R. Abba as regards practical considerations. ');">⁹</span>

דתניא אין אומרים בטרפות זו דומה לזו ואל תתמה שהרי חותכה מכאן ומתה חותכה מכאן וחיתה

— [One] Master holds [that] an <i>halachah</i> is preferable<span class="x" onmousemove="('comment',' Since a halachah may be regarded as a general rule; while one practical decision which happens to agree with R. Johanan's views would not show that the law is always to be administered in accordance with these views. Other factors and circumstances may have led to the decision in that particular case. ');">¹⁰</span>

א"ל ר' אסי לר' יוחנן כי אמר לן מר הלכה הכי נעביד מעשה אמר לא תעבידו עד דאמינא הלכה למעשה

and the [other] Master holds that a practical decision is [of] greater [importance].<span class="x" onmousemove="('comment',' Or, 'is a teacher', (Jast.) Since a practical case has been decided in agreement with R. Johanan, one may decide similar cases accordingly. A statement that the halachah is in agreement with R. Johanan would not enable one to act accordingly, unless, as stated infra, it was specifically added that it was to be taken as a guide for practical decisions. ');">¹¹</span>

אמר להו רבא לרב פפא ולרב הונא בריה דרב יהושע כי אתי פסקא דדינא דידי לקמייכו וחזיתו ביה פירכא לא תקרעוהו עד דאתיתו לקמאי אי אית לי טעמא אמינא לכו ואי לא הדרנא בי לאחר מיתה לא מיקרע תקרעוהו ומגמר נמי לא תגמרו מיניה לא מיקרע תקרעיניה דאי הואי התם דלמא הוה אמינא לכו טעמא

Our Rabbis taught: The <i>halachah</i><span class="x" onmousemove="('comment',' I.e., laws for practical guidance. ');">¹²</span> may not be derived either from theoretical [conclusion] or from a practical [decision] unless one has been told [that] the <i>halachah</i> [is to be taken as a rule] for practical decisions. [Once a person has] asked and was informed [that] an <i>halachah</i> [was to be taken as a guide] for practical decisions, he may continue to give practical decisions [accordingly],<span class="x" onmousemove="('comment',' He need not ask for a new ruling every time an exactly similar case is brought before him. ');">¹³</span> provided he draws no comparisons.<span class="x" onmousemove="('comment',' Whereby to decide other cases which do not resemble it in all respects. ');">¹⁴</span> What [could be meant by], 'provided he draws no comparisons'? Surely, in the entire [domain of] the Torah comparisons are made! — R. Ashi said: It is this that was meant: Provided one draws no comparisons in [ritual questions relating to] trefoth.<span class="x" onmousemove="('comment',' [H] diseased animals which, though ritually slaughtered, are forbidden to be eaten. ');">¹⁵</span> For it was taught: In [the laws of] trefoth it must not be said this [one] is equal to that.<span class="x" onmousemove="('comment',' And thus derive one law from another; the law relating, e.g., to a diseased liver from that of a diseased lung. ');">¹⁶</span> And do not be astonished [at this], for [an animal] may be cut on one side<span class="x" onmousemove="('comment',' Lit., 'from here'. ');">¹⁷</span> and die, [yet when] it is cut on another side<span class="x" onmousemove="('comment',' Lit., 'from here'. ');">¹⁷</span> it remains alive.<span class="x" onmousemove="('comment',' Which shows that the injury to one limb must in no way be compared, for ritual purposes, to the injury of another. ');">¹⁸</span> R. Assi said to R. Johanan: 'May we, when the Master tells us:<span class="x" onmousemove="('comment',' In the course of our studies and discussions. ');">¹⁹</span> "The <i>halachah</i> is so and so," give a practical decision accordingly?' He said: 'Do not use it as a practical guide<span class="x" onmousemove="('comment',' Lit., 'do not do'. ');">²⁰</span> unless I declare [it to be] an <i>halachah</i> in [connection with] a practical decision.'<span class="x" onmousemove="('comment',' In which case one is careful with one's statements. In the course of theoretical discussions, however, one may sometimes give an unconsidered decision which may be contrary to the accepted law, ');">²¹</span> Raba said to R. Papa and to R. Huna the son of R. Joshua: 'When a legal decision of mine comes before you [in a written form], and you see any objection to it, do not tear it up before you have seen me.<span class="x" onmousemove="('comment',' Lit., 'until you come before me'. ');">²²</span> If I have a [valid] reason [for my decision] I will tell [it to] you; and if not, I will withdraw. After my death, you shall neither tear it up nor infer [any law] from it. "You shall neither tear it up" since, had I been there, it is possible that I might have told you the reason;