[If] one said to another, “I am selling you a beis kor of earth,” [and] it contained cervices ten handbreadths deep, or rocks ten handbreadths high, they are not measured with it; [if they were] less than this, they are measured with it. If he said to him, “[I am selling you] like a beis kor of earth,” even if it contained crevices deeper than ten handbreadths, or rocks higher than ten handbreadths, they are measured with it.

[If one said to another,] “I am selling you a beis kor of earth, as measured by a rope,” [if] he gave [even] the slightest amount less he must deduct; [if] he gave [even] the slightest amount more he must give back. If he said, “whether less or more,” even if he gave a quarter-kav less per seah or a quarter-kav more per seah, it becomes his. [If it was] more than this, he should make a reckoning. What does he give back? Money. But if [the seller] prefers, he gives him back the land. Why did they say that he gives back money? To improve the position of the seller. So that if there remained an area of nine kavs in the field, or half a kav in a garden —- or a quarter-kav according to R' Akiva —- he may give him back the land. Moreover, it is not only the quar-ter-kav that he gives back, but all the excess.

[If he said,] “I am selling you ... as measured by a rope, be it less or more,” [the condition] “be it less or more” negates [the condition of] “as measured by a rope.” [If he said,] “... be it less or more, as measured by a rope,” [the condition] “as meas-ured by a rope” negates [the condition] “be it less or more”; [these are] the words of Ben Nanas.  [If he described it] by its marks and boundaries: [if the difference is] less than a sixth, he must accept it; [but anything] down to a sixth, he deducts.

[If] one says to another, “I am selling you half the field,” they divide [the field] between them qualitatively, and he takes half his field. [If he said,] “I am selling you its southern half,” they divide [the field] between them qual-itatively, and he takes [equal to] its southern half. He accepts upon himself the place for the fence, a [wide] ditch, and a narrow ditch. How wide is a [wide] ditch? Six handbreadths. And the narrow ditch? Three [handbreadths].

There are those who inherit and bequeath; and there are those who inherit but do not bequeath, who bequeath but do not inherit, [and] who neither inherit nor bequeath.  These inherit and bequeath: A father [his] sons, sons their father, and brothers from the [same] father inherit and bequeath. A man his mother, a man his wife, and [his] sisters' sons inherit but do not bequeath. A woman her sons, and a woman her husband, and the mother's brothers bequeath but do not inherit. Broth-ers by the [same] mother neither inherit nor bequeath.

The order of inheritance is as follows: “If a man should die, and he has no son, you shall transfer his legacy to his daughter” (Numbers 27:8) —- A son takes precedence over a daughter, and all the descendants of a son take precedence over a daughter. A daughter takes precedence over brothers, [and] the descendants of a daughter take precedence over brothers. Brothers take precedence over the father's brothers, [and] the descendants of brothers take precedence over the father's broth-ers. This is the rule: Whoever takes precedence in the inheritance, his descendants take precedence; but the father takes precedence over all his descendants.

The daughters of Tzelophechad took three shares of the inheritance: the share of their father, who was among those who left Egypt; and his share among his brothers in the estate of Chepher; and that which, being a firstborn, he takes two portions.

Both the son and daughter [have the same laws] concerning inheritance, except that the son takes a double share of the fa-ther's estate but does not take a double share of the mother's estate; and the daughters are supported from the father's estate but they are not supported from the mother's estate.

One who says, “That man, my firstborn son, shall not take a double share,” [or] “That man, my son, shall not inherit with his brothers,” —- has not said anything, because he has stipulated [contrary] to what is written in the Torah.  One who appor-tions his estate to his sons orally, increasing [the share of] one and decreasing [the share of] one, or making the firstborn equal to them, his words are upheld. But if he said [that it was to be] by inheritance, he has not said anything. [If] he wrote —- whether in the beginning, the middle, or the end —- [that it was to be] a gift, his words are upheld.  One who says, “That man shall inherit me,” in a case in which there is a daughter, [or] “My daughter shall inherit me,” in a case in which there is a son, he has not said anything, because he has stipulated [contrary] to what is written in the Torah. R' Yochanan ben Ber-okah says: If he said [this] about one who is eligible for the inheritance, his words are upheld; and [if] about one who is not eli-gible for the inheritance, his words are not upheld.  One who signs over his property to another and sets aside his sons, what he did is done, but the Sages are not pleased with him. Rabban Shimon ben Gamliel says: If his sons did not conduct themselves properly, he is remembered for good.