Jerusalem Talmud Bava Kamma 9.8

משנה: הָאוֹמֵר לִבְנוֹ קוֹנָם שֶׁאַתָּה נֶהֱנֶה לִי אִם מֵת יוֹרִישֶׁנּוּ. בְּחַיָּי וּבְמוֹתִי אִם מֵת לֹא יוֹרִישֶׁנּוּ וְיִּתֵּן לְבָנָיו אוֹ לְאֶחָיו וְאִם אֵין לוֹ לוֹוֶה וּבַעֲלֵי הַחוֹב בָּאִין וְנִפְרָעִין.

MISHNAH: If somebody says to his son: A qônām that you cannot enjoy anything from me, when he dies he can inherit from him. During my lifetime and after my death, when he dies he cannot inherit from him but should give it to his sons or his brothers, and if he has nothing he may take a loan; the creditors come and make themselves paid.

הלכה: הָאוֹמֵר לִבְנוֹ קוֹנָם שֶׁאַתְּ נֶהֱנֶה לִי כול׳. אָמַר רִבִּי יִרְמְיָה. חֲמִי הֵיךְ תַּנִּינָן הָכָא. הָאוֹמֵר לִבְנוֹ. קוֹנָם שֶׁאַתְּ נֶהֱנֶה לִי. אִם מֵת יִירָשֶׁנּוּ. בְּחַיָּי וּבְמוֹתִי. אִם מֵת לֹא יִירָשֶׁנּוּ. וְהָתַנֵּי. בְּחַיַּי. אִם מֵת יִירָשֶׁנּוּ. בְּמוֹתִי. אִם מֵת יִירָשֶׁנּוּ. בְּחַיַּי וּבְמוֹתִי. אִם מֵת לֹא יִירָשֶׁנּוּ. מַה בֵין אָהֵן דָּמַר חָדָא חָדָא לָהֵן דָּמַר תַּרְתֵּי תַּרְתֵּי. רַב יִרְמְיָה וְרִבִּי יוֹסֵי בֵּן חֲנִינָה תְּרֵיהוֹן אָמְרִין. קוֹנָם לְבַיִת זֶה שֶׁאֵינִי נִכְנַס בְחַיַּי וּבְמוֹתִי. כֵּיוָן שֶׁאָמַר. לְבַיִת זֶה. אֲסָרוֹ עָלָיו בֵּין בַּחַיִים בֵּין לְאַחַר מִיתָה. אָמַר רִבִּי יוֹסֵי. תַּנִּינָן בִּנְזָקִין מַה דְלֹא תַנִּינָן בִּנְדָרִין. קוֹנָם הֲנָיַית נְכָסַיי אֵילּוּ עָלַי בְּחַיַּי וּבְמוֹתִי. כֵּיוָן שֶׁאָמִר. אֵילּוּ. אֲסָרָן עָלָיו בֵּין בַּחַיִּים בֵּין לְאַחַר מִיתָה.

HALAKHAH: “If somebody says to his son: A qônām that you cannot enjoy anything from me,” etc. Rebbi Jeremiah said, look what we did state here: “If somebody says to his son, ‘a qônām that you can not enjoy anything from me,’ if he dies, the son inherits; ‘during my lifetime and after my death,’ if he dies, he cannot inherit.” Did we not state, ‘during my lifetime’, he inherits; ‘after my death’, he inherits, ‘during my lifetime and after my death’, he cannot inherit? What is the difference between the one who says it one by one and the one who says it by twos? Rav Jeremiah and Rebbi Yose ben Ḥanina both say, ‘a qônām that I shall not enter this house during my lifetime and after my death’, since he said “this house”, he forbade it on himself during lifetime and after death. Rebbi Yose said, we have stated in Neziqin what we did not state in Nedarim: ‘A qônām that I cannot enjoy these my properties during my lifetime and after my death,’ from the moment he said “these” he forbade them to himself during his lifetime and after his death.