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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Bava Basra 116


(a) After the civil war with Binyamin, almost the entire tribe was wiped out. How many refugees remained?

(b) Out of these, four hundred married women from Yavesh Gilad (in Binyamin).
Whom did the remaining two hundred marry?

(a) Due to the tragic circumstances, the Chachamim issued a decree "Va'yomru, Yerushas P'leitah le'Vinyamin, ve'Lo Yimacheh Sheivet mi'Yisrael".
How does Rebbi Yitzchak quoting Bei Rebbi Ami interpret this decree?

(b) Why was the decree necessary? What were they otherwise afraid would happen?

(c) By what right did the Chachamim issue such a decree (depriving the granddaughters of the deceased of their lawful inheritance)?

(d) Did the decree extend to a case where a man from Binyamin left only daughters and one granddaughter, the daughter of ...

  1. ... a daughter who died?
  2. ... a son who died? Why is that?
(a) What does Rebbi Yochanan Mishum Rebbi Shimon bar Yochai learn from the 'Gezeirah-Shavah' "*ve'Ha'avartem* es Nachalaso le'Vito" (Pinchas) and "Yom *Evrah* ha'Yom ha'Hu" (Tehilim)?

(b) Rebbi Yochanan and Rebbi Yehoshua ben Levi argue over the Pasuk in Tehilim, which states that someone who dies and does not leave behind ... when he dies must have been lacking in Yir'as Shamayim. One of them says that this refers to someone who does not leave behind children.
What does the other one say?

(c) What did Rebbi Yochanan mean when he used to say 'Dein Garmeih de'Asira'ah Bir'? What did 'Dein' refer to?

(d) What was the purpose of this statement? To whom did he used to say it?

(e) Why did he wrap particularly a tooth and not another bone?

(a) What do we try and prove from this episode? Why would Rebbi Yochanan have not otherwise done this?

(b) Then how must Rebbi Yehoshua ben Levi have interpreted the Pasuk in Tehilim ("Asher Ein Chalifos Lamo ... ")?

(c) How did Rebbi Yehoshua ben Levi interpret the Pasuk in Yirmiyah "Bacho Sivkeh la'Holech"?

(d) How did this Limud affect his daily life?

(a) How does our previous statement clash with what we said a little earlier?

(b) We therefore switch their opinions. Rebbi Yehoshua ben Levi is the one to establish the Pasuk with regard to someone who leaves behind no disciples, and Rebbi Yochanan, with regard to one who leaves behind no sons. How do we reconcile this with his statement 'Dein Garmeih de'Asira'ah Bir'?

(c) How does Rebbi Pinchas ben Chama initially explain why the Pasuk in Melachim writes 'Shechivah' with regard to David Hamelech, but Miysah with regard to Yo'av, the commander?

(d) How does he amend this, to conform with the Pasuk in Ezra, which lists Ovadyah ben Yechiel as a direct descendant of Yo'av?

(a) Based on the Pesukim in Iyov "Chanuni Chanuni Re'ai, ki Yad Elokah Nag'ah Bi" and "Hishamer Al Teifen el On, Ki al Zeh Bacharta me'Oni" (said by Iyov and his friends respectively) what does Rebbi Pinchas bar Chama have to say about poverty?

(b) What is the reference there to fifty plagues?

(c) And what does Rebbi Pinchas bar Chama learn from the Pasuk in Mishlei "Chamas Melech Mal'achei Ma'ves, ve'Ish Chacham Yechaprenah"?

(a) How does Rava resolve Rami bar Chama's She'eilah as to who would take precedence in the property of Eisav, Avraham (the deceased's grandfather) or Yishmael (his father's brother)?

(b) What is the connection between our Mishnah and the current case, where Avraham was not Eisav's father, but his grandfather?

(c) How come that Rami bar Chama did not know about this Mishnah?

Answers to questions



(a) Rami bar Chama received the same response when he asked who would take precedence in the property of Eisav, Ya'akov his brother, or Avraham his grandfather.
Why did he even bother to ask, after hearing Rava's response to his previous She'eilah?

(b) Why is Rami bar Chama's argument more logical than Rava's?

9) We have already learned that the daughters of Tz'lofchad inherited their father's portion in Eretz Yisrael as well as his portion in the property of his father Chefer. How is it that both Tz'lofchad and Chefer received portions in Eretz Yisrael, despite the fact that neither of them entered it?


(a) Which third portion did the B'nos Tz'lofchad receive?

(b) Bearing in mind that a Bechor does not receive a double portion of the property that his father does not yet have in his possession ('Ra'uy'), on what basis did the B'nos Tz'lofchad inherit this portion?

(c) Will it make any difference whether Tz'lofchad died after Chefer or before him?

(d) If Tz'lofchad was the Bechor, how can the Pasuk in Divrei Hayamim write "ve'Sheim ha'Sheini Tz'lofchad"?

(a) If Ya'akov, who is not a Bechor, dies in the lifetime of his father Yitzchak, why is it that his oldest son inherits a double portion in Ya'akov's property, but not in the property of Yitzchak, his grandfather, when he subsequently dies?

(b) What does the Yerushalmi learn from the 'Gezeirah-Shavah' "Mishpat" (by the Cheilek Bechor) "Mishpat" (by the Cheilek Pashut)?

(a) Can we now extrapolate from the Mishnah that everyone who left Egypt received a portion in Eretz Yisrael?

(b) Assuming two brothers, Reuven and Shimon, both of whom were more than twenty when they left Egypt, died in the desert, what would happen to their respective portions, if Reuven's ten sons and Shimon's one son entered Eretz Yisrael?

(a) Our Mishnah refers to the three portions of the B'nos Tz'lofchad. In fact, they received a fourth portion.
Which portion was that?

(b) Then why does the Tana not bother to mention it?

Answers to questions

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