Bava Batra 293:1

דומה שיש לי בן עכשיו שאין לי בן נכסי לפלוני היה חולה ומוטל במטה ואמרו לו נכסיו למי אמר להן דומה שאשתי מעוברת עכשיו שאין אשתי מעוברת נכסי לפלוני ונודע שיש לו בן או שהיתה אשתו מעוברת אין מתנתו מתנה

"I thought I had a son; now, [however] that I have no son, [let] my estate [be given] to X"; [or] if a person was lying ill in bed, and on being asked to whom his estate [shall be given]. he replied, "I thought my wife was with child; now' [however] 'that my wife is not with child, [let] my estate [be given] to X"; and it [subsequently] transpired that he had a son or that his wife was pregnant, his gift is invalid,'<span class="x" onmousemove="('comment',' Because it is assumed that if he had known the facts he would not have given his estate to X but to his son or his wife. ');">¹</span> Is it to be assumed that this [statement represents the view of] R Simeon b. Menasya and not [that of] the Rabbis?<span class="x" onmousemove="('comment',' Since the Rabbis, as has been shown above, do not admit the principle of assumed motive. ');">²</span> — It may even be said [to represent the view of] the Rabbis, [but] 'I thought' is different.<span class="x" onmousemove="('comment',' In such a case as this, where the testator specifically said that he thought he had no son and that only because he was told that he had no son his estate was to be given to a stranger. even the Rabbis admit that motive which need no longer be merely assumed is the determining factor. ');">³</span>

לימא ר' שמעון בן מנסיא היא ולא רבנן אפי' תימא רבנן דומה שאני

And what did he that raised the question imagine?<span class="x" onmousemove="('comment',' Lit., 'and he that threw (i.e.. argued) what did he throw?' How could he even for one moment assume that the' Rabbis would not in such a case hold the same view as R. Simeon h. Menasya, when the difference between the two cases is so self evident? ');">⁴</span> — It might be suggested that he<span class="x" onmousemove="('comment',' The testator, ');">⁵</span> was merely mentioning his grief,<span class="x" onmousemove="('comment',' The mention of the death of his son might not have been due at all to his desire to indicate the cause of his giving away his estate to strangers. It might have been a mere expression of sorrow at having no son to survive him, a fact which the disposal of his estate had brought to his mind. ');">⁶</span>

ודקארי לה מאי קארי לה מהו דתימא צעריה הוא דקא מדכר קא משמע לן

hence [it was necessary] to teach us [that this is not so]. R. Zera said in the name of Rab: Whence [is it proved] that the gift of a dying man<span class="x" onmousemove="('comment',' Even if made verbally, is as binding as if attended by a legal symbolic acquisition. ');">⁷</span> [is considered valid] by the Torah? — For it is said, <i>Then ye shall cause his inheritance to pass to his daughter</i><span class="x" onmousemove="('comment',' Num. XXVIII, 8. ');">⁸</span>

א"ר זירא אמר רב מנין למתנת שכיב מרע שהיא מן התורה שנאמר (במדבר כז, ח) והעברתם את נחלתו לבתו יש לך העברה אחרת שהיא כזו ואי זו זו מתנת שכיב מרע

[which<span class="x" onmousemove="('comment',' The superfluity of the expression of [H] or, according to others, of [H] ');">⁹</span> implies that] there exists another transfer which is [the same] as this [one]. And which is it? It is the gift of a dying man.<span class="x" onmousemove="('comment',' As the transfer of a father's estate to a daughter takes place without symbolic acquisition so does the transfer of the gift of a dying man. ');">¹⁰</span> R. Nahman in the name of Rabbah b. Abbuha said: [It may be derived] from the following.<span class="x" onmousemove="('comment',' Lit., 'from here'. ');">¹¹</span>

רב נחמן אמר רבה בר אבוה מהכא (במדבר כז, ט) ונתתם את נחלתו לאחיו יש לך נתינה אחרת שהיא כזו ואי זו זו מתנת שכיב מרע

<i>Then shall ye give his inheritance unto his brethren</i>,<span class="x" onmousemove="('comment',' Ibid, v. 9. ');">¹²</span> [which<span class="x" onmousemove="('comment',' The superfluous, [H] or [H] ');">¹³</span> implies that] there exists another giving which is like this [one]. And which is it? It is the gift of a dying man.<span class="x" onmousemove="('comment',' Cf. supra, n. 8. ');">¹⁴</span>

ורב נחמן מאי טעמא לא אמר מוהעברתם ההוא מיבעי ליה לכדרבי דתניא רבי אומר בכולן נאמרה בהן נתינה וכאן נאמרה העברה אין לך שמעביר נחלה משבט לשבט אלא בת הואיל ובנה ובעלה יורשין אותה

Why does not R. Nahman derive it from, <i>Then ye shall cause to pass</i>?<span class="x" onmousemove="('comment',' Cf. supra, n. 8. ');">¹⁴</span> — He requires that [expression] for [the following], according to Rabbi. For it was taught: Rabbi said, In [the case of] all [the relatives<span class="x" onmousemove="('comment',' That were enumerated in Num XXVII, 9-11 ');">¹⁵</span> the expression of] 'giving' is used but here<span class="x" onmousemove="('comment',' In the case of a daughter. ');">¹⁶</span>

ור' זירא מאי טעמא לא אמר מונתתם אורחיה דקרא הוא

[the expression] used is that of 'causing to pass',<span class="x" onmousemove="('comment',' Ibid. v. 8. ');">¹⁷</span> [in order to teach] you that no other but a daughter causes an inheritance to pass from one tribe to [another] tribe, since [in her case] her son and her husband are her heirs.<span class="x" onmousemove="('comment',' V. supra 109b. ');">¹⁸</span> And why does not R. Zera derive it from, Then shall ye give?<span class="x" onmousemove="('comment',' Num. XXVII, 9 ');">¹⁹</span>

רב מנשיא בר ירמיה אמר מהכא (מלכים ב כ, א) בימים ההם חלה חזקיהו למות ויבא אליו ישעיהו בן אמוץ הנביא ויאמר אליו כה אמר ה' צו לביתך כי מת אתה ולא תחיה בצואה בעלמא

— This is the usual [expression] of Scripture.<span class="x" onmousemove="('comment',' The expression is not in any way superfluous. ');">²⁰</span> R. Menashya b. Jeremiah said: [It<span class="x" onmousemove="('comment',' The validity of a verbal gift made' by a dying man. ');">²¹</span> may be derived] from the following:<span class="x" onmousemove="('comment',' Lit., 'from here'. ');">²²</span>

רמי בר יחזקאל אמר מהכא (שמואל ב יז, כג) ואחיתופל ראה כי לא נעשתה עצתו ויחבש את החמור וילך אל ביתו אל עירו ויצו אל ביתו ויחנק בצואה בעלמא

In those days was Hezekiah sick unto death; and Isaiah the prophet the son of Amoz came to him, and said unto him, 'Thus saith the Lord; Set thy house in order for thou shalt die, and not live',<span class="x" onmousemove="('comment',' II Kings, XX 1 ');">²³</span> by mere verbal instruction.<span class="x" onmousemove="('comment',' I.e., Hezekiah was to set his house in order (Heb., Zaw [H], lit., command) by nothing more than his verbal instruction, ');">²⁴</span> Rami b. Ezekiel said: [It<span class="x" onmousemove="('comment',' The validity of a verbal gift made' by a dying man. ');">²¹</span>

ת"ר שלשה דברים צוה אחיתופל את בניו אל תהיו במחלוקת ואל תמרדו במלכות בית דוד ויום טוב של עצרת ברור זרעו חטים מר זוטרא אמר בלול איתמר אמרי נהרדעי משמיה דר' יעקב לא ברור ברור ממש ולא בלול בלול ממש אלא אפילו בלול ורוח צפונית מנשבתו זה הוא ברור

may be derived] from the following: And when Ahitophel saw that his counsel was not followed. he saddled his ass and arose, and got him home into his city and set his house in order, and strangled himself.<span class="x" onmousemove="('comment',' II Sam. XVII, 23. ');">²⁵</span> by mere verbal instruction.<span class="x" onmousemove="('comment',' Ahitophel set his house in order, (Heb., wa-yezav, [H], 'and he commanded') by his verbal instructions only. ');">²⁶</span> Our Rabbis taught: Ahitophel advised his sons three things: Take no part<span class="x" onmousemove="('comment',' Lit., 'be not ' ');">²⁷</span>

אמר ליה רבי אבא לרב אשי אנן אדרב יצחק בר אבדימי מתנינן לה דאמר רב יצחק בר אבדימי מוצאי יום טוב האחרון של חג הכל צופין לעשן המערכה נטה כלפי צפון עניים שמחים ובעלי בתים עצבין מפני שגשמי שנה מרובין ופירות מרקיבין

in strife, and do not rebel against the government of the House of David, and [if] the weather on the Festival of Pentecost is fine sow wheat<span class="x" onmousemove="('comment',' Fine weather at that season is an indication of a good wheat harvest for that year. ');">²⁸</span> Mar Zutra stated: It was said, 'cloudy'<span class="x" onmousemove="('comment',' I.e., cloudy weather at Pentecost is an indication of a good harvest for that year. Cloudy, Heb. balul, [H], is easily interchangeable with barrur, [H], clear. ');">²⁹</span> The Nehardeans said in the name of R. Jacob: 'Fine' [does] not [mean] absolutely fine, nor does 'cloudy' mean completely overcast, but even [when it is] 'cloudy' and the north wind blows [the clouds], it is regarded as 'fine'.<span class="x" onmousemove="('comment',' And the wheat harvest of that year will be successful. ');">³⁰</span>

נטה כלפי דרום עניים עצבים ובעלי בתים שמחין מפני שגשמי שנה מועטין ופירות משתמרין נטה כלפי מזרח הכל שמחין כלפי מערב הכל עצבין

R. Abba said to R. Ashi: We rely upon [the weather information] of R. Isaac b. Abdimi. For R. Isaac b. Abdimi said: [At] the termination of<span class="x" onmousemove="('comment',' Lit., 'exit'. ');">³¹</span> the last day of Tabernacles, all watched the smoke of the wood pile.<span class="x" onmousemove="('comment',' On the Temple altar. ');">³²</span> [If] it<span class="x" onmousemove="('comment',' The column of smoke. ');">³³</span>

ורמינהי מזרחית לעולם יפה מערבית לעולם קשה רוח צפונית יפה לחטים בשעה שהביאו שליש וקשה לזיתים בשעה שיניצו ורוח דרומית קשה לחטין בשעה שהביאו שליש ויפה לזיתים בשעה שיניצו

inclined towards the north, the poor rejoiced and landowners<span class="x" onmousemove="('comment',' Lit., masters of houses'. ');">³⁴</span> were distressed because [that<span class="x" onmousemove="('comment',' The prevalence of the South wind which caused the column of smoke to incline towards the North. ');">³⁵</span> was an indication] that the yearly rains would be heavy<span class="x" onmousemove="('comment',' Lit., 'many'. ');">³⁶</span>

ואמר רב יוסף ואיתימא מר זוטרא ואיתימא רב נחמן בר יצחק וסימנך שלחן בצפון ומנורה בדרום האי מרבי דידיה והאי מרבי דידיה

and the crops would decay.<span class="x" onmousemove="('comment',' And as they could not be stored away for long. prices would fall. ');">³⁷</span> [If] it inclined towards the south, the poor were distressed and landowners rejoiced because [that<span class="x" onmousemove="('comment',' The north wind. Cf. p. 635, n. 18. ');">³⁸</span> was an indication] that the yearly rains would be scanty and the crops could be preserved.<span class="x" onmousemove="('comment',' Consequently prices would rise. ');">³⁹</span>

לא קשיא הא לן והא להו

[If] it inclined towards the east, all were glad;<span class="x" onmousemove="('comment',' The west wind by which it was driven would cause a moderate rainfall and plentiful crops. ');">⁴⁰</span> towards the west, all were distressed.<span class="x" onmousemove="('comment',' The east wind by which it was driven towards the north would cause a scanty rainfall and meagre crops; and prices would consequently rise. ');">⁴¹</span> A contradiction was raised: The east [wind] is always beneficial; the west [wind] is always harmful; the north wind is beneficial for wheat that reached<span class="x" onmousemove="('comment',' Lit.. 'when they brought'. ');">⁴²</span>

תניא אבא שאול אומר יום טוב של עצרת ברור סימן יפה לכל השנה כולה אמר רב זביד האי יומא קמא דריש שתא אי חמים כולה שתא חמימא אי קריר כולה שתא קרירא למאי נפקא מינה

[the stage of] a third [of its maturity].<span class="x" onmousemove="('comment',' When it requires no more rain. ');">⁴³</span> and harmful for olives in blossom; and the south wind is injurious' for wheat that reached<span class="x" onmousemove="('comment',' Lit.. 'when they brought'. ');">⁴²</span> [the stage of] a third [of maturity] and beneficial for olives in blossom. And R. Joseph. (others say Mar Zutra and others say. R. Nahman b. Isaac), said: Your mnemonic is, 'Table in the north and candelabra in the south;<span class="x" onmousemove="('comment',' In the Temple. ');">⁴⁴</span> the one<span class="x" onmousemove="('comment',' The north where stood the table on which was placed the shewbread. ');">⁴⁵</span> Increases Its own<span class="x" onmousemove="('comment',' Crops of wheat which are required for the shewbread. ');">⁴⁶</span> and the other<span class="x" onmousemove="('comment',' The south where stood the candelabra, for the lighting of which olive oil was used. is beneficial to olives. ');">⁴⁷</span> increases Its own.<span class="x" onmousemove="('comment',' At any rate, it has been stated in this Baraitha that 'the east wind is always beneficial and the west wind is always harmful', how, then, was the reverse stated in the previous Baraitha, reported by R. Isaac b. Abdimi? (V., notes 5 and 6). ');">⁴⁸</span> — There is no difficulty: This<span class="x" onmousemove="('comment',' The latter Baraitha which states that the east wind is beneficial and the west wind harmful. ');">⁴⁹</span> for us,<span class="x" onmousemove="('comment',' Refers to Babylon which is situated in a valley and has an abundance of water. A heavy yearly rainfall, there, is harmful; a light one beneficial. ');">⁵⁰</span> and that<span class="x" onmousemove="('comment',' The first Baraitha. ');">⁵¹</span> for them<span class="x" onmousemove="('comment',' Palestine, which is a dry highland country. There the west wind with its heavy rains is beneficial while the dry east wind is harmful. ');">⁵²</span> It was taught: Abba Saul said: Fine [weather at] the Festival of Pentecost is a good sign<span class="x" onmousemove="('comment',' V. supra p. 635. n. 11 ');">⁵³</span> for all the year. R. Zebid said: If the first day of the New Year is warm, all's the year will be warm; if cold, all<span class="x" onmousemove="('comment',' I.e., 'most of it' (Rashb.). ');">⁵⁴</span> the year will be cold. Of what [religious] significance is this<span class="x" onmousemove="('comment',' Lit., 'as to what comes out of it'. ');">⁵⁵</span> [weather information]?