There are those who inherit and bequeath, there are those who inherit but do not bequeath, there are those who bequeath but do not inherit and there are those who neither bequeath nor inherit.These inherit and bequeath: a father as to his sons and sons as to their father and brothers from the same father, these inherit and bequeath. A man as to mother, and a man as to his wife, and the sons of sisters, inherit but do not bequeath. A woman as to her sons, and a wife as to her husband, and brothers of the mother, bequeath but do not inherit. And brothers from the same mother [but not father] neither inherit nor bequeath.

The daughters of Zelophehad took three portions of the inheritance (of the Land of Israel): The portion of their father who was of them that came out of Egypt; And his portion among his brothers from the property of Hepher (Zelophehad’s father); And, in that he (Zelophehad) was the first-born, he took a double portion.

The son and the daughter are alike concerning inheritance, save that the [firstborn] son takes a double portion of the father’s property but he does not take a double portion of the mother’s property. And the daughters receive maintenance from the father’s property but not from the mother’s property.

If a man says, “So and so, my firstborn son, shall not receive a double portion”, or “So and so, my son, shall not inherit with his brothers”, he has said nothing, for he has made a condition contrary to what is written in the Torah. If a man apportioned his property to his sons by word of mouth, and gave much to one and little to another, or made them equal to the firstborn, his words are valid. But if he had said [that it should be so] “by inheritance”, he has said nothing. If he had written down, whether at the beginning or in the middle or at the end [of his will] that it should be as a gift, his words are valid. If a man said, “So and so a man shall inherit from me” and he has a daughter; or “My daughter shall inherit from me”, and he has a son, he has said nothing, for he has made a condition contrary to what is written in the Torah. Rabbi Johanan ben Baroka says: “If he said [that so and so shall inherit from me] of one that was qualified to inherit from him, his words are valid, but if of one that was not qualified to inherit from him his words do not remain valid.” If a man wrote away his property to others and passed over his sons, what he has done is done, but the Sages are not comfortable with it. Rabban Shimon ben Gamaliel says: “If has sons did not behave properly, it should be counted to his credit.”

If a man said, “This is my son”, he is believed. If [he said], “This is my brother”, he is not believed, yet the other may join him in his portion. If he died the property returns to its place. If he inherited property from elsewhere the other’s brothers inherit it together with him. If a man died and a testament was found bound to his thigh, this counts as nothing. But if [he had delivered it and] through it granted title to another, whether of his heirs or of those who are not his heirs, his words are valid.

If a man writes over his property to his son, he must write, “From today and after my death”, according to Rabbi Judah. Rabbi Yose says, “He need not do so.” If a man writes over his property to his son to be his after his death, the father cannot sell it since it is written over to the son, and the son cannot sell it since it is in the possession of the father. If his father sold the property, it is sold [only] until he dies; if the son sold the property, the buyer has no claim until the father dies. The father harvests the crops and gives them to whomever he wishes, and what he has left harvested belongs to [all] his heirs. If he left elder sons and younger sons, the elder sons may not take care of themselves [from the estate] at the expense of the younger sons, nor may the younger sons claim maintenance at the cost of the elder sons, rather they all share alike. If the elder sons married [at the expense of the estate] so too the younger sons may marry [at the expense of the estate]. If the younger sons said, “We will marry in the way you married”, they do not listen to them, for what their father gave them, he has given.

If he left elder daughters and younger daughters, the elder daughters may not care for themselves at the cost of the younger daughters, nor may the younger daughters claim maintenance at the cost of the elder daughters, rather they all share alike. If the elder daughters married [and took each her dowry from the common inheritance] so too the younger daughters may marry [and take each a dowry from the common inheritance]. If the younger daughters said, “We will marry in the way you married”, they do not listen to them, for what their father gave them, he has given. A greater stringency applies to daughters than to sons, since daughters can claim maintenance at the cost of the sons, but they cannot claim maintenance at the cost of the [other daughters].