## Bava Batra Daf 147a

###### Bava Batra 147a:1
[Bava Batra 147a:1](https://torahapp.org/share/book/Bava%20Batra/r/147a:1)

דּוֹמֶה שֶׁיֵּשׁ לִי בֵּן, עַכְשָׁיו שֶׁאֵין לִי בֵּן – נְכָסַי לִפְלוֹנִי; הָיָה חוֹלֶה וּמוּטָל בַּמִּטָּה, וְאָמְרוּ לוֹ: נְכָסָיו לְמִי? אָמַר לָהֶן: דּוֹמֶה שֶׁאִשְׁתִּי מְעוּבֶּרֶת, עַכְשָׁיו שֶׁאֵין אִשְׁתִּי מְעוּבֶּרֶת – נְכָסַי לִפְלוֹנִי; וְנוֹדַע שֶׁיֵּשׁ לוֹ בֵּן אוֹ שֶׁהָיְתָה אִשְׁתּוֹ מְעוּבֶּרֶת – אֵין מַתְּנָתוֹ מַתָּנָה.

**William Davidson Edition - English:**
Previously, I **thought that I had a son. Now** that I have been informed **that I do not have a son, my property** shall be given **to so-and-so.** Or if he **was ill and bedridden, and** those present **said to him: To whom** shall **his property** be given? And **he said to them:** Previously, I **thought that my wife was pregnant. Now** that I have been informed **that my wife is not pregnant, my property** shall be given **to so-and-so. And** if **it** then **became known,** in either of those cases, **that he had a son or that his wife was pregnant, his gift is not** a valid **gift,** since he clearly indicated that he bestowed the gift on that recipient only because he thought he had no heir.


###### Bava Batra 147a:2
[Bava Batra 147a:2](https://torahapp.org/share/book/Bava%20Batra/r/147a:2)

לֵימָא רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא הִיא, וְלָא רַבָּנַן? אֲפִילּוּ תֵּימָא רַבָּנַן, ״דּוֹמֶה״ שָׁאנֵי.

**William Davidson Edition - English:**
The Gemara asks: **Shall we say** that **this is** the opinion of **Rabbi Shimon ben Menasya and not** the opinion of **the Rabbis?** The Gemara rejects this: **You** can **even say** that this is the opinion of **the Rabbis,** as the case where he said: I **thought** that I had a son, **is different,** since he stated the reason for his actions.


###### Bava Batra 147a:3
[Bava Batra 147a:3](https://torahapp.org/share/book/Bava%20Batra/r/147a:3)

וּדְקָאָרֵי לַהּ – מַאי קָאָרֵי לַהּ? מַהוּ דְּתֵימָא: צַעְרֵיהּ הוּא דְּקָא מַדְכַּר, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
Since the difference between the cases is obvious, the Gemara asks: **He who asked it, why did he ask it?** The Gemara replies: **Lest you say** that when the bedridden man mentioned that he does not have a son, **he is mentioning it** only as an expression of **his sorrow,** since the matter of the disposal of his estate brings it to mind, but he is not mentioning this as the reason for the gift, the *baraita* therefore **teaches us** that the reference to his son indicates that had he known that he had a son, he would not have given his property to others.


###### Bava Batra 147a:4
[Bava Batra 147a:4](https://torahapp.org/share/book/Bava%20Batra/r/147a:4)

אָמַר רַבִּי זֵירָא אָמַר רַב: מִנַּיִן לְמַתְּנַת שְׁכִיב מְרַע שֶׁהִיא מִן הַתּוֹרָה? שֶׁנֶּאֱמַר: ״וְהַעֲבַרְתֶּם אֶת נַחֲלָתוֹ לְבִתּוֹ״ – יֵשׁ לְךָ הַעֲבָרָה אַחֶרֶת שֶׁהִיא כָּזוֹ. וְאֵי זוֹ? זוֹ מַתְּנַת שְׁכִיב מְרַע.

**William Davidson Edition - English:**
§ Unlike the gifts of a healthy person, the gifts of a person on his deathbed do not require a formal act of acquisition. **Rabbi Zeira says** that **Rav says: From where** is it derived **that** this *halakha* with regard to **the gift of a person on his deathbed is by Torah law? As it is stated** in the passage delineating the laws of inheritance: “If a man dies, and he does not have a son, **then you shall cause his inheritance to pass to his daughter”** (Numbers 27:8). The term “you shall cause…to pass” is superfluous, as the verse could have stated: His inheritance shall go to his daughter. One can therefore derive from this term that **you have another** case of **causing** property **to pass** to another, **which is comparable to this** case of inheritance, which does not require an act of acquisition. **And what is this** case? **This is** the case of **the gift of a person on his deathbed.**


###### Bava Batra 147a:5
[Bava Batra 147a:5](https://torahapp.org/share/book/Bava%20Batra/r/147a:5)

רַב נַחְמָן אָמַר רַבָּה בַּר אֲבוּהּ, מֵהָכָא: ״וּנְתַתֶּם אֶת נַחֲלָתוֹ לְאֶחָיו״ – יֵשׁ לְךָ נְתִינָה אַחֶרֶת שֶׁהִיא כָּזוֹ. וְאֵי זוֹ? זוֹ מַתְּנַת שְׁכִיב מְרַע.

**William Davidson Edition - English:**
**Rav Naḥman** says that **Rabba bar Avuh says:** The *halakha* with regard to the gift of a person on his deathbed is derived **from here:** “And if he has no daughter, **then you shall give his inheritance to his brothers”** (Numbers 27:9). The verse could have stated: His inheritance shall go to his brothers, as inheritance is transferred by itself, without any intervention. One can therefore derive from the term “you shall give” that **you have another** case of **giving that is comparable to this** case. **And what is this** case? **This is** the case of **the gift of a person on his deathbed.**


###### Bava Batra 147a:6
[Bava Batra 147a:6](https://torahapp.org/share/book/Bava%20Batra/r/147a:6)

וְרַב נַחְמָן – מַאי טַעְמָא לָא אָמַר מִ״וְהַעֲבַרְתֶּם״? הַהוּא מִיבְּעֵי לֵיהּ לְכִדְרַבִּי – דְּתַנְיָא, רַבִּי אוֹמֵר: בְּכוּלָּן נֶאֶמְרָה בָּהֶן ״נְתִינָה״, וְכָאן נֶאֶמְרָה ״הַעֲבָרָה״; אֵין לְךָ שֶׁמַּעֲבִיר נַחֲלָה מִשֵּׁבֶט לְשֵׁבֶט, אֶלָּא בַּת – הוֹאִיל וּבְנָהּ וּבַעְלָהּ יוֹרְשִׁין אוֹתָהּ.

**William Davidson Edition - English:**
The Gemara asks: **And** with regard to **Rav Naḥman, what is the reason** that he **did not say** that this *halakha* can be derived **from** the term **“you shall cause…to pass”?** The Gemara answers: **He requires that** verse **for that** which is taught **by Rabbi** Yehuda HaNasi, **as it is taught** in a *baraita*: **Rabbi** Yehuda HaNasi **says: With regard to all of** the heirs, the term **giving was stated** in the Torah, **and here,** with regard to the daughter, the term **causing to pass was stated.** One can derive from this that **there is no** heir **who** can **cause** one’s **inheritance to pass from** one **tribe to** another **tribe except** for the **daughter, since her son and her husband inherit** from **her,** and they may be of a different tribe.


###### Bava Batra 147a:7
[Bava Batra 147a:7](https://torahapp.org/share/book/Bava%20Batra/r/147a:7)

וְרַבִּי זֵירָא – מַאי טַעְמָא לָא אָמַר מִ״וּנְתַתֶּם״? אוֹרְחֵיהּ דִּקְרָא הוּא.

**William Davidson Edition - English:**
The Gemara asks: **And** with regard to **Rabbi Zeira, what is the reason** that **he did not say** that this *halakha* can be derived **from** the term **“Then you shall give”?** The Gemara answers: Rabbi Zeira maintains that **this** usage **is the** usual **manner of the verse,** and one cannot derive anything from this term.


###### Bava Batra 147a:8
[Bava Batra 147a:8](https://torahapp.org/share/book/Bava%20Batra/r/147a:8)

רַב מְנַשְּׁיָא בַּר יִרְמְיָה אָמַר, מֵהָכָא: ״בַּיָּמִים הָהֵם חָלָה חִזְקִיָּהוּ לָמוּת, וַיָּבֹא אֵלָיו יְשַׁעְיָהוּ בֶן אָמוֹץ הַנָּבִיא, וַיֹּאמֶר אֵלָיו: כֹּה אָמַר ה׳, צַו לְבֵיתֶךָ, כִּי מֵת אַתָּה וְלֹא תִחְיֶה״ – בְּצַוָּאָה בְּעָלְמָא.

**William Davidson Edition - English:**
**Rav Menashya bar Yirmeya says:** The *halakha* with regard to the gift of a person on his deathbed is derived **from here: “In those days Hezekiah became deathly ill, and Isaiah ben Amoz the prophet came to him, and said to him: So says the Lord: Instruct your household, for you will die, and you will not live”** (II Kings 20:1). This indicates that **merely by** issuing **an instruction,** a person on his deathbed can transfer ownership of his property.


###### Bava Batra 147a:9
[Bava Batra 147a:9](https://torahapp.org/share/book/Bava%20Batra/r/147a:9)

רָמֵי בַּר יְחֶזְקֵאל אָמַר, מֵהָכָא: ״וַאֲחִיתוֹפֶל רָאָה כִּי לֹא נֶעֶשְׂתָה עֲצָתוֹ וַיַּחֲבֹשׁ אֶת הַחֲמוֹר וַיֵּלֶךְ אֶל בֵּיתוֹ אֶל עִירוֹ וַיְצַו אֶל בֵּיתוֹ וַיֵּחָנַק״, בְּצַוָּאָה בְּעָלְמָא.

**William Davidson Edition - English:**
**Rami bar Yeḥezkel says:** The *halakha* with regard to the gift of a person on his deathbed is derived **from here: “And when Ahithophel saw that his counsel was not followed, he saddled his ass,** and he arose, **and went to his home, to his city; and he instructed his household, and strangled himself”** (II Samuel 17:23). This indicates that **merely by** issuing **an instruction,** a person on his deathbed can transfer ownership of his property.


###### Bava Batra 147a:10
[Bava Batra 147a:10](https://torahapp.org/share/book/Bava%20Batra/r/147a:10)

תָּנוּ רַבָּנַן: שְׁלֹשָׁה דְּבָרִים צִוָּה אֲחִיתוֹפֶל אֶת בָּנָיו – אַל תִּהְיוּ בְּמַחְלוֹקֶת, וְאַל תִּמְרְדוּ בְּמַלְכוּת בֵּית דָּוִד, וְיוֹם טוֹב שֶׁל עֲצֶרֶת בָּרוּר – זִרְעוּ חִטִּים. מָר זוּטְרָא אָמַר: ״בָּלוּל״ אִיתְּמַר. אָמְרִי נְהַרְדָּעֵי מִשְּׁמֵיהּ דְּרַבִּי יַעֲקֹב: לֹא ״בָּרוּר״ – בָּרוּר מַמָּשׁ, וְלֹא ״בָּלוּל״ – בָּלוּל מַמָּשׁ, אֶלָּא אֲפִילּוּ בָּלוּל וְרוּחַ צְפוֹנִית מְנַשַּׁבְתּוֹ – זֶה הוּא בָּרוּר.

**William Davidson Edition - English:**
**The Sages taught:** Before his death, when he saw that Absalom’s rebellion against King David had failed, **Ahithophel instructed his sons** with regard to **three matters: Do not be** participants **in a dispute. And do not rebel against the kingship of the house of David. And** if **the festival of *Shavuot*** is **a clear** day, **sow wheat,** as it is a sign that the wheat crop will thrive. **Mar Zutra said: It was stated** that the wheat crop will thrive if *Shavuot* is **a cloudy** day, not if it is a clear day. The Sages **of Neharde’a say in the name of Rabbi Ya’akov:** According to both opinions, **a clear** day does **not literally** mean **a clear** day, **nor** does **a cloudy** day **literally** mean **a cloudy** day. **Rather, even** if the day is **cloudy but a north wind is blowing** the clouds away, **this is** considered **a clear** day.


###### Bava Batra 147a:11
[Bava Batra 147a:11](https://torahapp.org/share/book/Bava%20Batra/r/147a:11)

אֲמַר לֵיהּ רַבִּי אַבָּא לְרַב אָשֵׁי: אֲנַן – אַדְּרַב יִצְחָק בַּר אַבְדִּימִי מַתְנֵינַן לַהּ, דְּאָמַר רַב יִצְחָק בַּר אַבְדִּימִי: מוֹצָאֵי יוֹם טוֹב הָאַחֲרוֹן שֶׁל חַג, הַכֹּל צוֹפִין לַעֲשַׁן הַמַּעֲרָכָה; נָטָה כְּלַפֵּי צָפוֹן – עֲנִיִּים שְׂמֵחִים וּבַעְלֵי בָתִּים עֲצֵבִין, מִפְּנֵי שֶׁגִּשְׁמֵי שָׁנָה מְרוּבִּין, וּפֵירוֹת מַרְקִיבִין.

**William Davidson Edition - English:**
**Rabbi Abba said to Rav Ashi: We teach this** matter of signs concerning crops **with regard to** the statement of **Rav Yitzḥak bar Avdimi, as Rav Yitzḥak bar Avdimi says:** At **the conclusion of the final day of the festival** of *Sukkot*, **everyone looked upon the smoke** rising from **the arrangement** of wood on the altar. If the smoke **inclined toward** the **north** due to a south wind, **the poor** were **glad and the homeowners** were **sad, because** this was a sign that the **year’s rainfall** would be **plentiful, and** although the rain would produce an abundant crop, the **produce** would **decay** due to the humidity. The humidity would make it difficult to store the abundant harvest, forcing the homeowners to sell the produce quickly at a lower price.


###### Bava Batra 147a:12
[Bava Batra 147a:12](https://torahapp.org/share/book/Bava%20Batra/r/147a:12)

נָטָה כְּלַפֵּי דָרוֹם – עֲנִיִּים עֲצֵבִים וּבַעְלֵי בָתִּים שְׂמֵחִין, מִפְּנֵי שֶׁגִּשְׁמֵי שָׁנָה מוּעָטִין, וּפֵירוֹת מִשְׁתַּמְּרִין. נָטָה כְּלַפֵּי מִזְרָח – הַכֹּל שְׂמֵחִין. כְּלַפֵּי מַעֲרָב – הַכֹּל עֲצֵבִין.

**William Davidson Edition - English:**
If the smoke **inclined toward** the **south** due to a north wind, **the poor** were **sad and the homeowners** were **glad, because** this indicated that the **year’s rainfall** would be **sparse and** the **produce** would be meager and would **store** well. If the smoke **inclined toward** the **east** due to a west wind, **everyone** was **glad,** because this indicated that there would be sufficient rainfall to ensure a substantial crop, and at the same time, the produce would store well. If the smoke inclined **toward** the **west** due to an east wind, **everyone** was **sad,** because the east wind does not bring rain, and this indicated that there would be a drought.


###### Bava Batra 147a:13
[Bava Batra 147a:13](https://torahapp.org/share/book/Bava%20Batra/r/147a:13)

וּרְמִינְהִי: מִזְרָחִית – לְעוֹלָם יָפָה. מַעֲרָבִית – לְעוֹלָם קָשָׁה. רוּחַ צְפוֹנִית – יָפָה לְחִטִּים בְּשָׁעָה שֶׁהֵבִיאוּ שְׁלִישׁ, וְקָשָׁה לְזֵיתִים בְּשָׁעָה שֶׁיָּנֵיצוּ. וְרוּחַ דְּרוֹמִית – קָשָׁה לְחִטִּין בְּשָׁעָה שֶׁהֵבִיאוּ שְׁלִישׁ, וְיָפָה לְזֵיתִים בְּשָׁעָה שֶׁיָּנֵיצוּ.

**William Davidson Edition - English:**
The Gemara **raises a contradiction** from a *baraita*: **An east** wind is **always beneficial,** and **a west** wind is **always harmful. A north wind** is **beneficial to the wheat when it has reached one-third** of its growth **and harmful to the olives when they are blossoming. And a south wind is harmful to the wheat when it has reached one-third** of its growth **and beneficial to the olives when they are blossoming.**


###### Bava Batra 147a:14
[Bava Batra 147a:14](https://torahapp.org/share/book/Bava%20Batra/r/147a:14)

וְאָמַר רַב יוֹסֵף, וְאִיתֵּימָא מָר זוּטְרָא, וְאִיתֵּימָא רַב נַחְמָן בַּר יִצְחָק: וְסִימָנָךְ – שֻׁלְחָן בַּצָּפוֹן, וּמְנוֹרָה בַּדָּרוֹם. הַאי מְרַבֵּי דִידֵיהּ וְהַאי מְרַבֵּי דִידֵיהּ!

**William Davidson Edition - English:**
**And Rav Yosef says, and some say** it is **Mar Zutra** who says this, **and some say** it is **Rav Naḥman bar Yitzḥak** who says this: The following is **your mnemonic** to remember which wind is beneficial to which crop: The **Table** is **in the north** of the Sanctuary, **and** the **Candelabrum** is **in the south. This** one **increases its own, and that** one **increases its own,** i.e., the Table, upon which the shewbread made from wheat is placed, is in the north, and the north wind is beneficial to the wheat. The Candelabrum, which is lit with olive oil, is in the south, and the south wind is beneficial to the olives. In any event, the *baraita* contradicts the statement of Rav Yitzḥak bar Avdimi with regard to the effect of the western and eastern winds.


###### Bava Batra 147a:15
[Bava Batra 147a:15](https://torahapp.org/share/book/Bava%20Batra/r/147a:15)

לָא קַשְׁיָא; הָא לַן, וְהָא לְהוּ.

**William Davidson Edition - English:**
The Gemara answers: This is **not difficult. This,** the east wind, is **for us,** in Babylonia, **and that,** the west wind, is **for them,** in Eretz Yisrael. In Babylonia the east wind is beneficial, because water is plentiful there, and the dry east wind does not harm the crops. In Eretz Yisrael the east wind is harmful, because water is scarce, and the east wind ruins the crops, whereas the west wind brings the necessary rain.


###### Bava Batra 147a:16
[Bava Batra 147a:16](https://torahapp.org/share/book/Bava%20Batra/r/147a:16)

תַּנְיָא, אַבָּא שָׁאוּל אוֹמֵר: יוֹם טוֹב שֶׁל עֲצֶרֶת בָּרוּר – סִימָן יָפֶה לְכׇל הַשָּׁנָה כּוּלָּהּ. אָמַר רַב זְבִיד: הַאי יוֹמָא קַמָּא דְּרֵישׁ שַׁתָּא, אִי חַמִּים – כּוּלַּהּ שַׁתָּא חַמִּימָא, אִי קָרִיר – כּוּלַּהּ שַׁתָּא קָרִירָא. לְמַאי נָפְקָא מִינַּהּ?

**William Davidson Edition - English:**
It **is taught** in a *baraita*: **Abba Shaul says:** If **the festival of *Shavuot*** is **a clear** day, this is **a good sign for the entire year. Rav Zevid said:** With regard to **this first day of Rosh HaShana, if** it is **warm, the entire year** will be **warm,** but **if** it is **cold, the entire year** will be **cold.** The Gemara asks: **What difference is there** whether one knows this or not?