POINT BY POINT SUMMARY
Prepared by Rabbi P. Feldman
of Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
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Previous daf Bava Basra 120
(a) Question: "Va'Yikach Es Bas Levi" - is a woman 130 years
old called a Bas?!
2) THE MARRIAGE OF TZELOFCHAD'S DAUGHTERS
1. (Rav Chama Bar Chanina): The verse discusses
Yocheved, who was conceived on the journey to
Mitzrayim, and born between the walls (as they
(b) Answer (Rav Yehudah Bar Zvida): Signs of youth returned
to her - her skin became smooth, even the wrinkles; her
original beauty returned.
i. "Asher Yaldah Osah l'Levi b'Mitzrayim" -
Yocheved was born in Mitzrayim, but not
2. The question remains - she was 130, why is she
(c) Question: "Va'Yikach" - it should say, he returned (Amram
remarried her, after separating from her)!
(d) Answer (Rav Yehudah Bar Zvida): He acted as one that
marries - he sat her in a bride's chair; Aharon and
Miryam danced in front of her, and angels said "Em
(a) When the Torah speaks of Tzelofchad's daughters marrying,
it lists them in order of their age; here (when they
asked for an inheritance), according to their Chachmah!
(b) This supports R. Ami.
1. (R. Ami): In matters of Torah, we give priority to
the biggest Chacham; at a banquet, first priority is
to the oldest.
(c) Rejection (of the support for R. Ami - Beraisa - Tana
d'Vei R. Yishmael): "Va'Tihyenah (they were)" -
Tzelofchad's daughters were equal in Chachmah. (This is
why they are listed in different orders.)
2. (Rav Ashi): This only applies if he is extremely
Chacham or old.
(d) (Rav Yehudah): Tzelofchad's daughters were allowed to
marry to any tribe - "La'Tov b'Eineihem Tihyenah
(e) Question: But the verse continues, "Ach la'Mishpachas
(f) Answer: That is merely good counsel, that they should
only marry fitting men.
(g) Question (Rabah - Beraisa): "Emor Aleihem" - to those
that stood on Har Sinai; "l'Doroseichem" - these are
generations to come;
1. Question: If it mentions the fathers (who stood on
Har Sinai), why must it mention the children
(generations to come)? If it mentions the children,
why must it mention the fathers?
(h) Answer (Rabah): All daughters except for Tzelofchad's.
2. Answer: It must say both, because some Mitzvos apply
only to the fathers, others apply only to the
i. It says regarding the fathers "V'Chol Bas
Yoreshes Nachalah (will marry a man of her
tribe)" (and this does not apply to the
3. (Summation of Rabah's question): We see that a
daughter (of that generation) who inherited was
commanded to marry within her tribe!
ii. Many Mitzvos apply to the children that did not
apply to the fathers (i.e. Mitzvos of Eretz
iii. Therefore, the verse had to mention fathers and
(i) Question: The Beraisa says "V'Chol Bas Yoreshes Nachalah
(will marry a man of her tribe)" only applies to the
fathers - how do we learn this from the verse?
(j) Answer (Rava): "Zeh ha'Davar" - this matter only applies
to this generation.
(k) Question (Rabah Zuti): Regarding slaughtering sacrifices
outside the Mikdash, it also says "Zeh ha'Davar" - did
this only apply to that generation?!
(l) Answer (Rav Ashi): No - there, it says "L'Dorosom".
(n) Question (Rabah Zuti): Regarding annulment of vows, it
also says "Zeh ha'Davar" - did this only apply to that
3) THE GEZEIRAH SHAVEH
(o) Answer (Rav Ashi): We learn a Gezeirah Shaveh "Zeh-Zeh"
from slaughtering sacrifices outside the Mikdash, that it
applies to all generations.
(p) Question: If so - Let us also learn "Zeh-Zeh" to a
daughter that inherits (that it applies to all
(q) Answer: If so, there would be no need to say "Zeh
ha'Davar" at all (we normally assume that any Mitzvah
applies to all generations)!
1. The Gezeirah Shaveh between slaughtering outside the
Mikdash and vows was needed for other laws.
(a) Question: For what was the Gezeirah Shaveh needed?
(b) Answer (Beraisa): It says "Zeh ha'Davar" here (by vows),
and also there (by slaughtering outside the Mikdash).
1. There it says "Aharon v'El Banav v'El Kol Benei
Yisrael" - this also applies to vows.
i. Question: In what sense does it apply to vows?
2. Here it says "Roshei ha'Matos" - this also applies
to slaughtering outside the Mikdash.
ii. Answer (Rav Acha Bar Yakov): Three laymen may
annul a vow (if the one who vowed regrets it).
iii. Question: But it says "Roshei ha'Matos"!
iv. Answer: That teaches as Rav Chisda, that one
expert may annul a vow.
3. Question: In what sense does it apply?
4. Answer (Rav Sheshes): One who made something Hekdesh
can undo this (if he regrets it).
5. Question: According to Beis Shamai, one cannot undo
Hekdesh - what will they learn from "Zeh ha'Davar"
said regarding slaughtering outside the Mikdash?
i. (Mishnah - Beis Shamai): One who made something
Hekdesh by mistake, it is Hekdesh;
6. Answer: One is only liable for *slaughtering*
(sacrifices outside the Mikdash), not for Melikah
(cutting a bird's neck with the fingernail).
ii. Beis Hillel say, it is not. (Hekdesh is undone
by considering it as a mistake - according to
Beis Shamai, it is still Hekdesh!)
7. Question: What do Beis Shamai learn from "Zeh
ha'Davar" said by vows?
8. Answer: A Chacham annuls vows (retroactively,
through regret of the one who vowed), a husband
cannot; a husband voids vows (from now and onwards,
without regret), a Chacham cannot.