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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Bava Basra 114

BAVA BASRA 114 - sponsored anonymously by a talmid of Rabbi Kornfeld from West Hempstead, N.Y.


(a) According to Rabah, the donor can retract from a gift even after the Kinyan has been made, as long as they have not yet stood up.
Why is that?

(b) How do we know that Rabah is not referring to a Matnas Shechiv-Mera?

(c) What does Rav Yosef hold?

(a) How does Rav Yosef attempt to prove his opinion from Rav Yehudah's Din ('Sheloshah she'Nichnesu Levaker es ha'Choleh'), assuming that he is speaking about a Shechiv-Mera who is only distributing part of his property)?

(b) How did Rav Ashi use Rav Yosef's argument against Rav Yosef himself?

(c) He answer both Kashyos with one sweep.
How did he answer ...

  1. ... his Kashya on Rav Yosef?
  2. ... Rav Yosef's Kashya on Rabah?
(d) Bearing in mind the principle that when Rabah argues with Rav Yosef, we rule like Rabah, what will be the Halachah in this case?
Answers to questions



(a) Having listed 'ha'Ish es Imo, ve'ha'Ish es Ishto' in the category of 'Nochlin ve'Lo Manchilin', why does the Tana find it necessary to add 'ha'Ishah es B'nah ve'ha'Ishah es Ba'alah' in the category of Manchilin ve'Lo Nochlin', since this seems to be repeating the same thing?

(b) So who inherits ...

  1. ... a man who dies if his married daughter (his only child) died in his lifetime?
  2. ... a woman who dies if her husband and children died in her lifetime?
(c) Seeing as this latter Halachah appears to be obvious (because there is no conceivable reason to even think that a son who dies before his mother should inherit her), why do we need the Mishnah to teach us this?

(d) Why does the Tana then need to add the third case (in the category of 'Manchilin ve'Lo Nochlin') 'Achei ha'Eim' (which we already know from 'B'nei Achos' [by Nochlin ve'Lo Manchilin])?

(a) Why does the Tana find it necessary to insert both 'ha'Av es ha'Banim and 'ha'Banim es ha'Av' in the Reisha (in the case of 'Nochlin u'Manchilin'), seeing as the latter is self-understood from the former?

(b) Why do we not find it necessary to pose this Kashya, like we do on the Seifa?

(a) Rebbi Yochanan in the name of Rebbi Yehudah b'Rebbi Shimon made two statements, one of them that a father inherits his son.
What is the other?

(b) Do a father and mother also inherit their daughters?

(c) Does this then mean that Rebbi Yehudah b'Rebbi Shimon does not accept the principle 'Mishpachas Eim Einah Keruyah Mishpachah' at all ?

(d) Why do we quote 'Rebbi Yochanan *Mishum* Rebbi Yehudah b'Rebbi Shimon', and not just 'Amar Rebbi Yehudah b'Rebbi Shimon'?

6) What is Rebbi Yehudah b'Rebbi Shimon's source for his second ruling?

Answers to questions

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