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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Bava Basra 119


(a) Initially, we establish that the Beraisa, which rules that the children of the Meraglim and the Mislonenim (not the Adas Korach, who were Levi'im, and did not receive a portion in Eretz Yisrael anyway) received a portion via their paternal or maternal grandparents holds 'le'Yotz'ei Mitzrayim Nischalkah', whereas the Beraisa which maintains that they received it on their own merit, holds 'le'Ba'ei ha'Aretz Nischalkah'.
How is this possible, bearing in mind that the Reisha of the latter Beraisa ('Meraglim, Yehoshua ve'Kalev Natlu Chelkan') holds 'le'Yotz'ei Mitzrayim Nischalkah'?

(b) How is it possible to establish even the first Beraisa like those who hold 'le'Ba'ei ha'Aretz Nischalkah'?

(c) From whom did the 'B'nei ha'Mislonenim really inherit? Why can they not have been literally the sons of the Mislonenim?

(d) How would they have then inherited from their great-grandfathers, assuming the author to be ...

  1. ... Rebbi Shimon ben Elazar (as we just suggested)?
  2. ... Rebbi Yonasan?
(a) We established that the daughters of Tz'lofchad inherited their father's Cheilek Bechorah in the property of his father. We already cited Rabah's answer to the Kashya ('Eretz Yisrael Muchzekes Hi'), that since neither Chefer nor Tz'lofchad had yet received their portion in Eretz Yisrael, it ought to have been considered Ra'uy, and a Bechor does not inherit a double portion in Ra'uy.
How does Rav Yehudah Amar Shmuel initially answer it?

(b) Does this mean that the entire Beraisa is talking about the inheritance of Metaltelin?

(c) What do we ask on this from Rebbi Yehudah in the Beraisa regarding the ten Batei Avos of Menasheh (that we discussed earlier)?

(d) Why does the Pasuk refer to the portions of land of the ten Batei Avos as "Chevlei Menasheh"?

(a) If Eretz Yisrael was indeed Muchzekes from the time they left Egypt (as Rabah explains), then why was Moshe in doubt whether the daughters of Tz'lofchad were entitled to the Cheilek Bechorah of Tz'lofchad in Chefer's property, or not?

(b) This is based on a Beraisa of Rebbi Chidka, who quotes Rebbi Shimon ha'Shikmoni.
Who was Rebbi Shimon ha'Shikmoni?

(c) If, as we just explained, the Tana interprets Moshe's doubt concerning the B'nos Tz'lofchad's Cheilek ha'Bechorah, then what did Moshe hold with regard to their right to their father's Cheilek Pashut? Why did he have no doubts about that?

(d) From where would Moshe have known the Dinim of inheritance, even though they were not yet recorded?

(a) What does Rebbi Shimon ha'Shikmoni say about ...
  1. ... Parshas Nachalos? Why did it have to come about through the B'nos Tz'lofchad (why did Moshe not teach it straight, like he did the major part of the Torah)?
  2. ... Parshas Mekoshesh? Why did it have to come about through the episode with the Mekoshesh Eitzim?
(b) If Moshe knew that a Mechalel-Shabbos earns the death-sentence, why did he need to ask Hashem?

(c) What important lesson can we learn from these statements?

Answers to questions



(a) Why did Moshe doubt whether we learn from the Pasuk in Va'eira "ve'Nasati Lachem Morashah, Ani Hashem" teaches us that 'Eretz Yisrael Muchzekes Hi' or not? What else might the Pasuk be coming to imply?

(b) How do we know that it *can* also be synonymous with 'Yerushah'?

(c) And from where do we learn that it ...

  1. ... *is*?
  2. ... in any event, implies "Morashah", 've'Lo Yerushah'?
(d) According to the other meaning of the word, which similar D'rashah do we make from the Pasuk in the Shirah "Tevi'emo ve'Sita'emo be'Har Nachalascha"?
What should the Torah otherwise have written?
(a) What appears strange with the Pasuk (in connection with the B'nos Tz'lofchad) "va'Ta'amodnah Lifnei Moshe, ve'Lifnei Elazar ha'Kohen ve'Lifnei ha'Nesi'im ve'Chol ha'Eidah"?

(b) Rebbi Yashiyah answers 'Sareis ha'Mikra ve'Darsheihu'.
What does he mean by that?

(c) Then why did the Pasuk invert the order?

(a) How does Aba Chanan in the name of Rebbi Eliezer answer the Kashya?

(b) What is the basis of their Machlokes?

(c) How do we reconcile the ruling 'Cholkin' with the ruling 'Ein Cholkin'?

(d) In which case do the Tana'im argue?

(a) The Beraisa concludes that the daughters of Tz'lofchad were Chochmaniyos, Darshaniyos and Tzidkaniyos. We learn 'Chochmaniyos' from the fact that they spoke up at the right moment.
What does this mean? What did they say?

(b) They were Darshaniyos, because they knew that if Tz'lofchad had had a son, they would have remained silent.
How did Rebbi Yirmiyah react when he learned the Beraisa which states 'Bas'?

(c) How did Abaye explain the Beraisa?

(d) From where did they know this? What then, was their She'eilah?

(a) From where do we know that they were Tzidkaniyos?

(b) What does Rebbi Eliezer ben Ya'akov in a Beraisa comment on this point?

(c) According to Rav Chisda, a woman who marries before the age of twenty, can have children until she is sixty.
What does he say about a woman who marries ...

  1. ... after she is twenty?
  2. ... from the age of forty?
(d) In that case, how were the B'nos Tz'lafchad able to have children?
Answers to questions

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