הַהוּא דַּאֲמַר לֵיהּ לְחַבְרֵיהּ: ״נְכָסַי לְךָ וְאַחֲרֶיךָ לִפְלוֹנִי״, וְרִאשׁוֹן רָאוּי לְיוֹרְשׁוֹ הֲוָה. שְׁכֵיב רִאשׁוֹן, אֲתָא שֵׁנִי קָא תָּבַע;

There was a certain person who said to another: My property is given to you, and after you, to so-and-so, and the first one was fit to inherit from him. After the first died, the second came and claimed the property.

סָבַר רַב עִילִישׁ קַמֵּיהּ דְּרָבָא לְמֵימַר: שֵׁנִי נַמִי שָׁקֵיל, אֲמַר לֵיהּ: דַּיָּינֵי דַּחֲצַצְתָּא הָכִי דָּיְינִי, לָאו הַיְינוּ דִּשְׁלַח רַב אַחָא בַּר רַב עָוְיָא?

Rav Ilish, who was in the presence of Rava, thought to say that the second also takes a share of the property; he divides it with the heirs of the first. Rava said to him: Judges of compromise, who as a matter of course divide disputed property between the parties, rule in this manner. But isn’t this identical to the case concerning which Rav Aḥa bar Rav Avya sent a ruling that the second receives nothing?

אִכְסִיף. קָרֵי עֲלֵיהּ: ״אֲנִי ה׳ בְּעִתָּהּ אֲחִישֶׁנָּה״.

Rav Ilish was embarrassed by his mistake. To comfort him, Rav read the following verse about him: “I, the Lord, will hasten it in its time” (Isaiah 60:22),

מתני׳ הַכּוֹתֵב אֶת נְכָסָיו לַאֲחֵרִים וְהִנִּיחַ אֶת בָּנָיו – מַה שֶּׁעָשָׂה עָשׂוּי, אֶלָּא אֵין רוּחַ חֲכָמִים נוֹחָה הֵימֶנּוּ; רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: אִם לֹא הָיוּ בָּנָיו נוֹהֲגִים כַּשּׁוּרָה – זָכוּר לַטּוֹב.

With regard to one who wrote a document granting his property to others as a gift and left his sons with nothing, what he did is done, i.e., it takes effect; but the Sages are displeased with him. Rabban Shimon ben Gamliel says: If he did so because his sons were not acting properly, he is remembered positively.

גמ׳ אִיבַּעֲיָא לְהוּ: מִי פְּלִיגִי רַבָּנַן עֲלֵיהּ דְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, אוֹ לָא?

A dilemma was raised before the Sages: Do the Rabbis disagree with Rabban Shimon ben Gamliel, maintaining that depriving one’s children of their inheritance is inappropriate in any event, or not?

תָּא שְׁמַע: דְּיוֹסֵף בֶּן יוֹעֶזֶר הָיָה לוֹ בֵּן שֶׁלֹּא הָיָה נוֹהֵג כַּשּׁוּרָה, הֲוָה לֵיהּ עִילִּיָּתָא דְּדִינָרֵי, קָם אַקְדְשָׁהּ. אֲזֵיל נְסֵיב בַּת גָּאדֵיל כַּלֵּילֵי דְּיַנַּאי מַלְכָּא, אוֹלִידָה דְּבֵיתְהוּ, זְבֵין לָהּ בִּינִיתָא, קְרָעָהּ אַשְׁכַּח בָּהּ מַרְגָּלִיתָא.

The Gemara suggests: Come and hear, as Yosef ben Yo’ezer had a son who was not acting properly. Yosef ben Yo’ezer had a vessel [illiyyata] full of dinars, and he arose and consecrated it to the Temple treasury, depriving his son of his inheritance. His son went and married the daughter of King Yannai’s crown weaver. After the son’s wife gave birth, he bought her a fish [binita]. He tore its stomach open and found a pearl in it. He decided to sell it.

אֲמַרָה לֵיהּ: לָא תַּמְטְיָיהּ לְמַלְכָּא, דְּשָׁקְלִי לָהּ מִינָּךְ בִּדְמֵי קַלִּילֵי, זִיל אַמְטְיָיהּ לְגַבֵּי גִּזְבָּרֵי. וְלָא תְּשַׁיְימָהּ אַתְּ, דַּאֲמִירָתוֹ לַגָּבוֹהַּ כִּמְסִירָתוֹ לְהֶדְיוֹט, אֶלָּא לִשַׁיְימוּהָ אִינְהוּ.

His wife said to him: Do not bring it to the treasury of the king to sell it, as they will take it from you for an insignificant sum of money. Rather, go bring it to the Temple treasurers. And do not appraise it yourself, as declaration to the Most High is equivalent to transfer to an ordinary person, and if you offer to sell it for an amount less than its worth, you will not be able to change your mind. Rather, let them appraise it.

אַמְטְיָיהּ, שָׁמוּהָ בִּתְלֵיסְרֵי עִלִיָּאתָא דְּדִינָרֵי. אָמְרִי לֵיהּ: שֶׁבַע אִיכָּא, שִׁית לֵיכָּא. אֲמַר לְהוּ: שֶׁבַע הֲבוּ לִי, שִׁית הֲרֵי הֵן מוּקְדָּשׁוֹת לַשָּׁמַיִם.

He brought it to the Temple treasury, and they appraised it as having the value of thirteen vessels [illiyyata] full of dinars. The treasurers said to him: There are seven illiyyata of dinars at our disposal to pay you for the pearl, but there are not an additional six. He said to the treasurers: Give me the seven in exchange for the pearl, and as for the additional six that you owe me, they are hereby consecrated to Heaven.

עָמְדוּ וְכָתְבוּ: ״יוֹסֵף בֶּן יוֹעֶזֶר הִכְנִיס אַחַת, וּבְנוֹ הִכְנִיס שֵׁשׁ״. וְאִיכָּא דְּאָמְרִי: ״יוֹסֵף בֶּן יוֹעֶזֶר הִכְנִיס אַחַת, וּבְנוֹ הוֹצִיא שֶׁבַע״;

The treasurers arose and wrote: Yosef ben Yo’ezer bestowed one illiyyata to the Temple treasury, and his son bestowed six. And there are those who say that they wrote: Yosef ben Yo’ezer bestowed one illiyyata to the Temple treasury, and his son removed seven, which he received for the pearl.

מִדְּקָא אָמְרִי ״הִכְנִיס״, מִכְּלָל דְשַׁפִּיר עֲבַד. אַדְרַבָּה, מִדְּקָא אָמְרִי ״הוֹצִיא״, מִכְּלָל דְּלָאו שַׁפִּיר עֲבַד! אֶלָּא מֵהָא לֵיכָּא לְמִשְׁמַע מִינָּהּ.

The Gemara infers: From the fact that they said approvingly that Yosef ben Yo’ezer’s son bestowed seven, by inference, he acted well when he left him out of his inheritance. The Gemara responds: On the contrary; from the fact that according to the second account, they said disparagingly that he removed seven, by inference, Yosef ben Yo’ezer did not act well when he left him out of his inheritance, as he caused money to be removed from the Temple treasury. Rather, no inference is to be learned from this story with regard to the dilemma as to whether the Rabbis agree with the opinion of Rabban Shimon ben Gamliel, as the two accounts contradict each other on this matter.

מַאי הָוֵי עֲלָהּ? תָּא שְׁמַע, דַּאֲמַר לֵיהּ שְׁמוּאֵל לְרַב יְהוּדָה: שִׁינָּנָא, לָא תֶּיהֱוֵי בֵּי עֲבוֹרֵי אַחְסַנְתָּא, וַאֲפִילּוּ מִבְּרָא בִּישָׁא לִבְרָא טָבָא, וְכָל שֶׁכֵּן מִבְּרָא לִבְרַתָּא.

The Gemara asks: What halakhic conclusion was reached about this matter? Come and hear, as Shmuel said to Rav Yehuda: Shinnana, do not be in a house where inheritance is transferred away from its rightful heir, even if it is transferred from a wicked son to a good son, and all the more so if it is transferred from a son to a daughter. Evidently, the Rabbis hold that inheritance should not be transferred in any case.

תָּנוּ רַבָּנַן: מַעֲשֶׂה בְּאָדָם אֶחָד שֶׁלֹּא הָיוּ בָּנָיו נוֹהֲגִין כַּשּׁוּרָה, עָמַד וְכָתַב נְכָסָיו לְיוֹנָתָן בֶּן עוּזִּיאֵל. מֶה עָשָׂה יוֹנָתָן בֶּן עוּזִּיאֵל? מָכַר שְׁלִישׁ, וְהִקְדִּישׁ שְׁלִישׁ, וְהֶחֱזִיר לְבָנָיו שְׁלִישׁ.

§ The Sages taught: There was an incident involving one man whose children did not act properly. He arose and wrote a document transferring all his property to Yonatan ben Uzziel, one of the Sages, as a gift. What did Yonatan ben Uzziel do? He sold a third of the property for his needs, and consecrated a third of the property, and returned the remaining third to the man’s children.

בָּא עָלָיו שַׁמַּאי בְּמַקְּלוֹ וְתַרְמִילוֹ. אָמַר לוֹ: שַׁמַּאי, אִם אַתָּה יָכוֹל לְהוֹצִיא אֶת מַה שֶּׁמָּכַרְתִּי וּמַה שֶּׁהִקְדַּשְׁתִּי – אַתָּה יָכוֹל לְהוֹצִיא מַה שֶּׁהֶחֱזַרְתִּי,

Shammai came to Yonatan ben Uzziel with his staff and traveling bag to protest his giving part of the property to the man’s children against the deceased’s wishes. Yonatan ben Uzziel said to him: Shammai, if you can repossess the property that I sold from the purchasers and the property that I consecrated from the Temple treasury, you can repossess what I returned to the man’s children as well;