Bava Batra 115b — the Talmud in English

How is this?

That is, how do we find “examine concerning him” even above, in a case where his offspring does not exist?

Inheritance proceeds upward until Reuben .

For if he has no son, daughter, father, brother, or sister, nor their descendants forever, nor the father’s father, nor the father’s brothers or the father’s sisters and their descendants, they return the inheritance upward and downward among his paternal relatives, until Reuben . But they do not transfer the inheritance to the mother’s family . And the Gemara discusses: Shall we say, until Jacob? That if Reuben and all his offspring die, they return to Jacob, and transfer the inheritance to Simeon and Levi and the other tribes ? Abaye said: If so, it turns out that one tribe of Israel has been extinguished. And

it is received by tradition [

we have received it as a tradition ],

that a tribe is not extinguished .

And a proof for this is in Malachi (chapter 3, verse 6): “For I, the Lord, have not changed, and you, the sons of Jacob, have not been extinguished.” Rav Huna said in the name of Rav: Anyone who says, ‘A daughter shall inherit together with the son’s daughter’ , from a kal va-chomer, as follows, even if he were a prince in Israel,

Если так, получается, что одно из колен Израиля исчезло.

Нам известно по преданию

(мы получили это как установленное предание),

что колено не исчезнет .

делая вывод по принципу «тем более», как будет объяснено далее, даже если это правитель Израиля, ему не следует подчиняться . А дочь сына наследует одна, как её отец, который наследовал один, без своей сестры.

they do not heed him .

And the son’s daughter inherits alone, like her father, who inherited alone, without his sister.

For it is only an act of the Sadducees . As brought below. For it was taught in a beraita: On the twenty-fourth of Tevet we returned to our judgment. [ We returned to our original judgment ], when the Sadducees conceded to us. For the Sadducees would say: ‘The daughter shall inherit together with the son’s daughter’ .

даже если

он был

князем Израиля — ему не повинуются .

И дочь сына наследует одна, подобно своему отцу, который наследовал один, без своей сестры.

Поскольку это лишь деяние саддукеев .

Как будет приведено ниже.

Как сказано в барайте: в двадцать четвертый день месяца Тевет

Rabban Yohanan ben Zakkai took them on,

and said to them:

Fools! From where do you get this? And there was no person who returned an answer to him, except for one elder who was babbling against him and saying, a kal va-chomer: And if the daughter of his son, who comes by virtue of his son, shall inherit him, his daughter, who comes by his own virtue, is it not all the more so?!

Rabbi Yohanan

cited this verse against him:

(Genesis 36:20),

“These are the sons of Seir the Horite, inhabitants of the land: Lotan, Shobal, Zibeon, and Anah,”

and

on the other hand

it is written

(there, verse 24),

“These are the sons of Zibeon: Aiah and Anah.”

It follows that Anah was the son of Zibeon .

Yet above he was mentioned as his brother?

Rather, this teaches that Zibeon had intercourse with his mother, and Anah was born. And he was both his son and his brother. It follows that Anah was not the son of Seir the Horite, but his grandson. Nevertheless, he inherited Seir . As it is written, “the sons of Seir the Horite, inhabitants of the land,” and from here we learn that sons’ sons are like sons with regard to inheritance.

написано

(там же, стих 24):

«Вот сыновья Цивеона: Айя и Ана».

Следовательно, Ана был сыном Цивеона . А выше он упомянут как его брат?

And the Gemara discusses:

Perhaps there were two “Anahs”?

Rabbah said: I shall say a matter that Shavor Malka did not say—and who is he? Samuel. [ [unclear: corrupted word] I shall say a matter that Samuel did not say, although the halakha is like him, like the king of Persia (Shavor Malka) ]. Some say: Rav Pappa said: I shall say a matter that Shavor Malka did not say—and who is he? Rabbah: The verse says, “He is Anah,”

meaning,

he is the Anah mentioned originally.

And there were not two people whose name was “Anah.”

He said to him,

that same Sadducee to Rabbi Yohanan:

Rabbi, with this do you dismiss me?!

After all, we too agree that the son’s son inherits his grandfather.

And we have come only to say that the son’s daughter should not be superior to the daughter .

Не существовало двух людей по имени Ана.

Сказал ему

тот саддукей рабби Йоханану:

Учитель, разве этим ты избавил меня от затруднения?!

Ведь мы тоже признаем, что сын сына наследует своему деду.

Мы утверждаем лишь, что дочь сына не должна иметь преимущество перед дочерью .