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Rosh Kollel: Rabbi Mordecai Kornfeld

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Bava Basra 120


(a) Question: "Va'Yikach Es Bas Levi" - is a woman 130 years old called a Bas?!
1. (Rav Chama Bar Chanina): The verse discusses Yocheved, who was conceived on the journey to Mitzrayim, and born between the walls (as they entered Mitzrayim).
i. "Asher Yaldah Osah l'Levi b'Mitzrayim" - Yocheved was born in Mitzrayim, but not conceived there.
2. The question remains - she was 130, why is she called 'Bas'?
(b) Answer (Rav Yehudah Bar Zvida): Signs of youth returned to her - her skin became smooth, even the wrinkles; her original beauty returned.
(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 ha'Banim Semechah".
(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.
2. (Rav Ashi): This only applies if he is extremely Chacham or old.
(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.)
(d) (Rav Yehudah): Tzelofchad's daughters were allowed to marry to any tribe - "La'Tov b'Eineihem Tihyenah la'Nashim".
(e) Question: But the verse continues, "Ach la'Mishpachas Mate Avihem"!
(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?
2. Answer: It must say both, because some Mitzvos apply only to the fathers, others apply only to the children.
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 children);
ii. Many Mitzvos apply to the children that did not apply to the fathers (i.e. Mitzvos of Eretz Yisrael).
iii. Therefore, the verse had to mention fathers and children.
3. (Summation of Rabah's question): We see that a daughter (of that generation) who inherited was commanded to marry within her tribe!
(h) Answer (Rabah): All daughters except for Tzelofchad's.
(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 generation?!
(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 generations)!
(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?
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.
2. Here it says "Roshei ha'Matos" - this also applies to slaughtering outside the Mikdash.
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;
ii. Beis Hillel say, it is not. (Hekdesh is undone by considering it as a mistake - according to Beis Shamai, it is still Hekdesh!)
6. Answer: One is only liable for *slaughtering* (sacrifices outside the Mikdash), not for Melikah (cutting a bird's neck with the fingernail).
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.
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