## Bava Batra Daf 134a

###### Bava Batra 134a:1
[Bava Batra 134a:1](https://torahapp.org/share/book/Bava%20Batra/r/134a:1)

אִם לָאו – אִי אַתָּה יָכוֹל לְהוֹצִיא מַה שֶּׁהֶחְזַרְתִּי. אָמַר: הֵטִיחַ עָלַי בֶּן עוּזִּיאֵל! הֵטִיחַ עָלַי בֶּן עוּזִּיאֵל!

**William Davidson Edition - English:**
but **if not,** as the property is mine and I have the right to do with it whatever I want, **you cannot repossess what I returned** to the man’s children either. Shammai then **said: Ben Uzziel reprimanded me; ben Uzziel reprimanded me,** and I have no response.


###### Bava Batra 134a:2
[Bava Batra 134a:2](https://torahapp.org/share/book/Bava%20Batra/r/134a:2)

מֵעִיקָּרָא מַאי סָבַר? מִשּׁוּם מַעֲשֶׂה דְּבֵית חוֹרוֹן.

**William Davidson Edition - English:**
The Gemara asks: **What did** Shammai **hold initially,** causing him to protest Yonatan ben Uzziel’s behavior? The Gemara answers: He protested **due to the incident** that happened **in** the city of **Beit Ḥoron.**


###### Bava Batra 134a:3
[Bava Batra 134a:3](https://torahapp.org/share/book/Bava%20Batra/r/134a:3)

דִּתְנַן: מַעֲשֶׂה בְּבֵית חוֹרוֹן, בְּאֶחָד שֶׁהָיָה אָבִיו מוּדָּר הֵימֶנּוּ הֲנָאָה, וְהָיָה מַשִּׂיא בְּנוֹ; וְאָמַר לַחֲבֵירוֹ: הֲרֵי חָצֵר וּסְעוּדָה נְתוּנִין לְךָ בְּמַתָּנָה, וְאֵינָן לְפָנֶיךָ אֶלָּא כְּדֵי שֶׁיָּבֹא אַבָּא וְיֹאכַל עִמָּנוּ בַּסְּעוּדָה.

**William Davidson Edition - English:**
**As we learned** in a mishna (*Nedarim* 48a): **An incident** occurred **involving someone in** the city of **Beit Ḥoron whose father had vowed not to derive benefit from him, and** the son **was marrying off his** own **son** and wanted his father to be able to participate in the wedding meal. **And** he therefore **said to another:** The **courtyard** where the wedding will take place **and** the wedding **meal are hereby given to you as a gift, but they are** given **to you only so that my father will come and eat with us at the meal.** The son wanted to circumvent the prohibition imposed by the vow and enable his father to participate in the meal, so he transferred ownership to someone else for that purpose.


###### Bava Batra 134a:4
[Bava Batra 134a:4](https://torahapp.org/share/book/Bava%20Batra/r/134a:4)

אָמַר לוֹ: אִם שֶׁלִּי הֵן – הֲרֵי הֵן מוּקְדָּשִׁין לַשָּׁמַיִם! אָמַר לוֹ: לֹא נָתַתִּי לְךָ אֶת שֶׁלִּי שֶׁתַּקְדִּישֵׁם לַשָּׁמַיִם! אָמַר לוֹ: לֹא נָתַתָּ לִי אֶת שֶׁלְּךָ אֶלָּא שֶׁתְּהֵא אַתָּה וְאָבִיךְ אוֹכְלִין וְשׁוֹתִין וּמְרַצִּין זֶה לָזֶה, וִיהֵא עָוֹן תָּלוּי בְּרֹאשׁוֹ!

**William Davidson Edition - English:**
The recipient **said to him: If they are mine, they are** all **hereby consecrated to Heaven,** i.e., the Temple, and are forbidden to everyone. The son **said to him** in anger: **I did not give you my** property **so that you should consecrate them to Heaven.** The recipient **said to him: You gave me your** property **only** so **that you and your father would eat and drink and** thereby **appease each other, and the sin** of transgressing the vow would **be hung on his,** i.e., my, **head,** as I enabled the transgression.


###### Bava Batra 134a:5
[Bava Batra 134a:5](https://torahapp.org/share/book/Bava%20Batra/r/134a:5)

אָמְרוּ חֲכָמִים: כׇּל מַתָּנָה שֶׁאֵינָהּ שֶׁאִם הִקְדִּישָׁהּ מוּקְדֶּשֶׁת – אֵינָהּ מַתָּנָה.

**William Davidson Edition - English:**
The mishna continues: In reference to this incident, **the Sages said: Any gift that is not** so absolute **that if** the recipient **were to consecrate it,** the gift **would be consecrated, is not a gift.** In other words, in order for it to be a gift the recipient must have the ability to consecrate it. Similarly, Shammai had initially reasoned that the gift to Yonatan ben Uzziel was not a valid gift, as its sole purpose was so that the property should not fall into the possession of the man’s children. Once he discovered that Yonatan ben Uzziel consecrated part of the gift, he realized that it was, in fact, a valid gift, with which the recipient could do whatever he pleased.


###### Bava Batra 134a:6
[Bava Batra 134a:6](https://torahapp.org/share/book/Bava%20Batra/r/134a:6)

תָּנוּ רַבָּנַן: שְׁמוֹנִים תַּלְמִידִים הָיוּ לוֹ לְהִלֵּל הַזָּקֵן; שְׁלֹשִׁים מֵהֶן רְאוּיִם שֶׁתִּשְׁרֶה עֲלֵיהֶן שְׁכִינָה כְּמֹשֶׁה רַבֵּינוּ, שְׁלֹשִׁים מֵהֶן רְאוּיִם שֶׁתַּעֲמוֹד לָהֶן חַמָּה כִּיהוֹשֻׁעַ בִּן נוּן, עֶשְׂרִים בֵּינוֹנִיִּים. גָּדוֹל שֶׁבְּכוּלָּן – יוֹנָתָן בֶּן עוּזִּיאֵל, קָטָן שֶׁבְּכוּלָּן – רַבָּן יוֹחָנָן בֶּן זַכַּאי.

**William Davidson Edition - English:**
§ Apropos Yonatan ben Uzziel, the Gemara cites that **the Sages taught: Hillel the Elder had eighty students. Thirty of them** were sufficiently **worthy that the Divine Presence should rest upon them as** it did upon **Moses our teacher, thirty of them** were sufficiently **worthy that the sun should stand still for them as** it did for **Joshua bin Nun,** and **twenty** were on **an intermediate** level between the other two. **The greatest of all** the students was **Yonatan ben Uzziel, and the least of them** was **Rabban Yoḥanan ben Zakkai.**


###### Bava Batra 134a:7
[Bava Batra 134a:7](https://torahapp.org/share/book/Bava%20Batra/r/134a:7)

אָמְרוּ עָלָיו עַל רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁלֹּא הִנִּיחַ מִקְרָא, וּמִשְׁנָה, תַּלְמוּד, הֲלָכוֹת, וְאַגָּדוֹת, דִּקְדּוּקֵי תוֹרָה, וְדִקְִדּוּקֵי סוֹפְרִים, וְקַלִּין וַחֲמוּרִין, וּגְזֵרוֹת שָׁווֹת, וּתְקוּפוֹת, וְגִמַטְרִיָּאוֹת, וּמִשְׁלוֹת כּוֹבְסִים, וּמִשְׁלוֹת שׁוּעָלִים, שִׂיחַת שֵׁדִים, וְשִׂיחַת דְּקָלִים, וְשִׂיחַת מַלְאֲכֵי הַשָּׁרֵת, וְדָבָר גָּדוֹל, וְדָבָר קָטָן.

**William Davidson Edition - English:**
The Sages **said about Rabban Yoḥanan ben Zakkai** that **he did not neglect Bible and Mishna; Talmud; *halakhot* and *aggadot*; minutiae of the Torah and minutiae of the scribes; and** the hermeneutical principles of the Torah with regard to ***a fortiori*** inferences; **and verbal analogies; and** the calculation of the calendric **seasons; and numerical values** of Hebrew letters **[*gimatriyot*]; and parables of launderers,** which are folktales that can be used to explain the Torah, **and parables of foxes.** In addition, he did not neglect esoteric matters, including **the conversation of demons, and the conversation of palm trees, and the conversation of ministering angels, and** more generally, **a great matter and a small matter.**


###### Bava Batra 134a:8
[Bava Batra 134a:8](https://torahapp.org/share/book/Bava%20Batra/r/134a:8)

״דָּבָר גָּדוֹל״ – מַעֲשֵׂה מֶרְכָּבָה, ״וְדָבָר קָטָן״ – הֲוָיוֹת דְּאַבָּיֵי וְרָבָא. לְקַיֵּים מַה שֶּׁנֶּאֱמַר: ״לְהַנְחִיל אוֹהֲבַי יֵשׁ, וְאֹצְרֹתֵיהֶם אֲמַלֵּא״.

**William Davidson Edition - English:**
The Gemara elaborates: **A great matter is** referring to the secrets of **the Design of the** Divine **Chariot** (see Ezekiel, chapter 1), the conduct of the transcendent universe, **and a small matter is,** for example, *halakhot* that were ultimately formulated in the framework of **the discussions of Abaye and Rava.** He did not neglect any of these disciplines, so as **to fulfill that** which **is stated: “That I may cause those that love me to inherit substance and that I may fill their treasuries”** (Proverbs 8:21), as Rabban Yoḥanan was filled with the disciplines of Torah and wisdom.


###### Bava Batra 134a:9
[Bava Batra 134a:9](https://torahapp.org/share/book/Bava%20Batra/r/134a:9)

וְכִי מֵאַחַר דְּקָטָן שֶׁבְּכוּלָּם כֵּן, גָּדוֹל שֶׁבְּכוּלָּם – עַל אַחַת כַּמָּה וְכַמָּה. אָמְרוּ עָלָיו עַל יוֹנָתָן בֶּן עוּזִּיאֵל, בְּשָׁעָה שֶׁיּוֹשֵׁב וְעוֹסֵק בַּתּוֹרָה – כׇּל עוֹף שֶׁפּוֹרֵחַ עָלָיו נִשְׂרָף.

**William Davidson Edition - English:**
The Gemara adds: **And if the least of them** was **so** prolific, **the greatest of them** was **all the more so** prolific. The Gemara relates that the Sages **said of Yonatan ben Uzziel,** the greatest of Hillel’s students, that **when he would sit and engage in Torah** study, the sanctity that he generated was so intense that **any bird that would fly over him would be incinerated.**


###### Bava Batra 134a:10
[Bava Batra 134a:10](https://torahapp.org/share/book/Bava%20Batra/r/134a:10)

**מַתְנִי׳** הָאוֹמֵר ״זֶה בְּנִי״ – נֶאֱמָן, ״זֶה אָחִי״ – אֵינוֹ נֶאֱמָן, וְיִטּוֹל עִמּוֹ בְּחֶלְקוֹ.

**William Davidson Edition - English:**
**MISHNA:** **One who says: This is my son,** is **deemed credible.** One who says: **This is my brother,** is **not deemed credible** with regard to his other brothers’ obligation to share the inheritance with the subject of his statement. When one claims that this man is his brother, this claim is accepted with regard to the speaker’s own portion, **and** the man in question **takes** a share of their father’s inheritance **with him,** i.e., **from his portion.**


###### Bava Batra 134a:11
[Bava Batra 134a:11](https://torahapp.org/share/book/Bava%20Batra/r/134a:11)

מֵת – יַחְזְרוּ נְכָסִים לִמְקוֹמָן.

**William Davidson Edition - English:**
If the man in question **dies,** the **property** he received from the father’s inheritance **shall return to its place,** i.e., to the possession of the brother who testified on his behalf, from whose portion he received a share.


###### Bava Batra 134a:12
[Bava Batra 134a:12](https://torahapp.org/share/book/Bava%20Batra/r/134a:12)

נָפְלוּ לוֹ נְכָסִים מִמָּקוֹם אַחֵר, יִירְשׁוּ אֶחָיו עִמּוֹ.

**William Davidson Edition - English:**
If **property came into** the man in question’s possession **from somewhere else,** other than from the father, and the man in question died, all of **the brothers of** the one who testified **shall inherit with** the one who testified, as according to his claim they too are the heirs of the deceased.


###### Bava Batra 134a:13
[Bava Batra 134a:13](https://torahapp.org/share/book/Bava%20Batra/r/134a:13)

**גְּמָ׳** ״זֶה בְּנִי״ – נֶאֱמָן. לְמַאי הִלְכְתָא? אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: לְיוֹרְשׁוֹ, וְלִפְטוֹר אֶת אִשְׁתּוֹ מִן הַיִּבּוּם.

**William Davidson Edition - English:**
**GEMARA:** The mishna teaches that one who says: **This is my son,** is **deemed credible. With regard to what *halakha*** is this stated? **Rav Yehuda says** that **Shmuel says:** It is stated **with regard to inheriting** from **him,** i.e., the son inherits from the speaker, **and with regard to rendering his wife exempt from levirate marriage.** Because he claims that the person in question is his son, his wife is not required to enter into levirate marriage after his death, as he has a child.