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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Bava Basra 111


(a) What does the Tana Kama in the Beraisa extrapolate from the Pasuk in Mas'ei "ve'Chol Bas Yoreshes Nachalah *mi'Matos* B'nei Yisrael"?

(b) Bearing in mind the Isur 'Hasavah' (moving an inheritance from one tribe to another [which applied to the generation that entered Eretz Yisrael, and which affected no-one other than the daughters of Tz'lafchad, as we will learn later]), why did 'Hasavah not affect the mother described here too, seeing as she too, stood to inherit her father?

(c) And from where does the Tana learn that a son ...

  1. ... inherits his mother too?
  2. ... takes precedence over a daughter in his mother's inheritance?
(d) On what basis do we need a Pasuk to teach us that a son inherits his mother? Why might we have thought otherwise?
(a) Rebbi Yossi b'Rebbi Yehudah and Rebbi Elazar b'Rebbi Yossi disagree. They quote Rebbi Zecharyah ben ha'Katzav, who says that when it comes to a mother's property, a son and a daughter are equal.
What is his reason? Why does he not apply the 'Kal va'Chomer' from the property of a father to this point too?

(b) We learn the principle of 'Dayo' from Miriam.
What makes us think that she ought to have been sent out of the camp for fourteen days?

(c) So what does 'Dayo' teach us?

(a) How did Shmuel react when Rav Nitai wanted to rule like Rebbi Zecharyah?

(b) What did Rav Nachman say when ...

  1. ... Rebbi Tivla attempted to do likewise, quoting Rav Chin'na bar Shalmaya Amar Rav?
  2. ... Rav Huna bar Chiya too, tried to rule like Rebbi Zecharya, quoting Rav Huna Amar Rav (see Rabeinu Gershom)?
(c) Why did this cause Rav Huna bar Chiya embarrassment?
(a) What was Rav Nachman's final word on the subject?

(b) On what basis was Rav Nachman so sure of himself, even to the point of dismissing the opinion of Rav Huna Amar Rav?

(c) Why was Rebbi Yanai leaning on the shoulders of Rebbi Simlai? Who was Rebbi Simlai?

(d) What did the latter comment, when he spied Rebbi Yehudah Nesi'ah coming towards them?

(a) What did Rebbi Yanai mean when, after feeling Rebbi Yehudah Nesi'ah's cloak, he commented 'Dein Shi'ureih ke'Sak'? What is the Shiur Tum'ah of a sack?

(b) What did Rebbi Yehudah Nesi'ah ask Rebbi Yanai about the portion of a Bechor, after the latter had taught him that a son precedes a daughter in his mother's property, from "Matos" (like the Tana Kama)?

(c) What was Rebbi Yanai's reaction to Rebbi Yehudah Nesi'ah's question?

Answers to questions



(a) From where does Abaye learn that a Bechor does not receive a double portion in his mother's property?

(b) On what grounds do we confine this to a case where a Bachur marries an Almanah?

(c) What does Rav Nachman bar Yitzchak subsequently learn from the Pasuk there "Ki Hu Reishis Ono"?

(d) We object to this D'rashah however, on the grounds that this Pasuk is needed to include 'ha'Ba Achar Nefalim'.
What does this mean? How do we learn that from this Pasuk?

(a) How do we in fact, learn both current D'rashos from "Reishis Ono"?

(b) What objection do we raise to this D'rashah? How might we establish the Pasuk and still not know that if a Bachur marries a Besulah, the Bechor will not receive a double portion in his mother's inheritance?

(c) So what does Rava finally learn from the Pasuk "Ki *Lo* Mishpat ha'Bechorah"?

(a) The Beraisa learns "She'ero" Zu Ishto, that a man inherits his wife.
How do we know that this applies even to where they have a son?

(b) The Lashon "u'Nesatem es Nachalaso li'She'ero ha'Karov Eilav" implies that it is the woman who inherits her husband. From where does the Tana know that she does not?

(c) What would the Torah have written had it wanted to teach us that a husband and wife inherit each other?

(d) What problem do we have with the current D'rashah?

(a) Abaye therefore 'amends' the Pasuk to read "u'Nesatem es Nachalaso le'Hakarov Eilav li'She'ero ve'Yarash Osah".
On what grounds does Rava object to this?

(b) Rava holds 'Gor'in u'Mosifin ve'Dorshin'.
How does he then amend the Pasuk "u'Nesatem es Nachalaso li'She'ero"?

(c) How does this differ from Abaye's change of order, to which Rava himself objected?

(d) The current source for a man inheriting his wife is the opinion of Rebbi Akiva in a Beraisa. Rebbi Yishmael disagrees.
In which point does he argue with Rebbi Akiva?

(a) How does Rebbi Yishmael interpret the Pasuk in Masei "ve'Chol Bas Yoreshes Nachalah mi'Matos B'nei Yisrael, le'Echad mi'Mishpachas Mateh Avihah Tih'yeh le'Ishah"?

(b) After citing two more Pesukim (which will be discussed shortly), the Beraisa quotes the Pasuk in Yehoshua "ve'Elazar ben Aharon Meis va'Yikberu Oso be'Giv'as Pinchas B'no".
How does the Tana explain the fact that ...

  1. ... Pinchas owned property that he had not inherited from his father?
  2. ... a similar Pasuk in Divrei Hayamim, which relates how Ya'ir (son of Menasheh,) owned twenty-three cities in the land of Gil'ad that he had not inherited from his father, S'guv?
Answers to questions

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