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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Bava Basra 120


(a) Who was the seventieth of the children of Ya'akov who went down to Egypt (seeing as only sixty-nine names are listed)?

(b) Then why is she not listed among the seventy?

(c) What is the connection between this and ...

  1. ... Ya'akov's words many years earlier, when he instructed his sons "Redu Shamah" ('Go down to Egypt', to buy corn)?
  2. ... the four hundred years that Hashem told Avraham his children were destined to be in Egypt? From when did they begin?
(a) How old was Yocheved when Levi re-married her?

(b) Then why does the Torah refer to her as "bas Levi"?

(c) What does Rav Yehudah bar Z'vida (the author of the previous statement) also extrapolate from the Pasuk "va'Yikach es bas Levi"? What ought the Torah to have otherwise said?

(d) The performers at the wedding were somewhat unusual.
Who ...

  1. ... were the singers?
  2. ... declared "Eim ha'Banim Semeichah"?
(a) Seeing as Amram's separation from Yocheved was due to Par'oh's decree to drown all Jewish new-born babies, on what basis did he now take her back before the decree had been repealed?

(b) And what caused Miriam and Aharon to sing?

(a) Why, in Pinchas (when they questioned Moshe about the Yerushah), does the Pasuk list the B'nos Tz'lofchad one way ("Machlah, No'ah, Choglah, Milkah and Tirtzah"), and in Mas'ei (when they married), it changes the order ("Machlah, Tirtzah, Choglah, Milkah ve'No'ah")?

(b) This also proves a statement of Rebbi Ami.
What did Rebbi Ami say?

(c) How does Rav Ashi qualify Rebbi Ami's statement?

(d) What will be the Din if ...

  1. ... the oldest man present at a meeting is very much older than the wisest, who is not that much wiser than him?
  2. ... the wisest man present at a party is very much wiser than the oldest, who is not that much older than him?
  3. ... the difference between both is only slight (both as regards age and as regards wisdom)? Why is that?
(a) How does de'Bei Rebbi Yishmael in a Beraisa interpret the (superfluous) word "*va'Ti'heyenah* Machlah, No'ah ... " (to answer the discrepancy in the order of the B'nos Tz'lofchad, negating the proof for Rebbi Ami)?

(b) By which other two Tzadikim do we find a similar discrepancy, which we answer in this way, too?

(c) What does Rav Yehudah Amar Shmuel learn from the Pasuk in Masei "la'Tov be'Einehem Tiheyenah le'Nashim"?

(d) How does he reconcile this with the Pasuk there "Ach le'Mishpachas Mateh Avihem Tiheyenah le'Nashim"?

(a) To whom does the Torah refer when it writes in Emor (with regard to bringing a Korban be'Tum'ah) "Emor ...
  1. ... Aleihem"?
  2. ... le'Doroseichem"?
(b) Having taught us this Halachah with regard to ...
  1. ... the fathers, why did the Torah find it necessary to incorporate the sons? Why might we have thought otherwise?
  2. ... the children, why did the Torah find it necessary to incorporate the fathers?
(c) How do we know to apply the same equation to all other Mitzvos?

(d) How do we now reconcile this with Rav Yehudah Amar Shmuel's statement (that the B'nos Tz'lofchad were actually permitted to marry whoever they wished)?

(a) What does Rava learn from the Pasuk ...
  1. ... in Mas'ei (with regard to the prohibition of Hasavas Nachalah) "Zeh ha'Davar"?
  2. ... in Acharei-Mos (with regard to Shechutei Chutz) "Zeh ha'Davar ... *le'Doroseichem"?
(b) According to Rava, why ...
  1. ... do we not also learn from "Zeh ha'Davar" (in Matos, with regard to Nedarim) that Hafaras Nedarim (of a woman's vows) should be confined to the fathers only?
  2. ... does the Torah write "Zeh ha'Davar" there and by Shechutei Chutz?
Answers to questions



(a) Why do we not also apply the same 'Gezeirah-Shavah' by Hasavas Nachalah (where the Torah also writes "Zeh ha'Davar"), to learn from Shechutei Chutz that it applies to the children too?

(b) Why can we not use the same argument with regard to Shechutei Chutz and Nedarim?

(a) Bearing in mind that the Torah writes by Shechutei Chutz "Aharon u'Vanav ve'Chol Yisrael", and by Nedarim "Rashei ha'Matos", what do we learn via the 'Gezeirah-Shavah' from ...
  1. ... Rashei ha'Matos? How do we infer this (see Rabeinu Gershom)?
  2. ... Nedarim?
(b) If "Rashei ha'Matos" refers to Yachid Mumcheh, why does the Torah write "Roshei ha'Matos" (in the plural)?

(c) Does this mean that Shmuel, who holds in Sanhedrin, that if two people judged, their Din is valid (only they are called a Beis-Din Chatzuf), will disagree with the above D'rashah?

(d) What are the ramifications of Sheloshah Hedyotos or Yachid Mumcheh with regard to ...

  1. ... Hekdesh in general?
  2. ... Shechutei Chutz in particular?
(a) In the Mishnah in Nazir, Beis Shamai says 'Hekdesh Ta'us Hekdesh'.
What can we extrapolate from this with regard to She'eilah be'Hekdesh?

(b) What do Beis Hillel say?

(c) What will Beis Shamai learn from "Zeh ha'Davar" ...

  1. ... of Shechutei Chutz?
  2. ... of Nedarim?
(d) Why can Beis Shamai not learn the 'Gezeirah-Shavah' at least from Shechutei Chutz on to Nedarim?
(a) What do Beis Hillel learn from the Pasuk (with regard to Shechutei Chutz) "Asher Yishchat"?

(b) Why, according to Beis Shamai, does the Torah draw a distinction between the Lashon used by Hataras Nedarim and Hafaras Nedarim?

(c) And where do Beis Hillel know that from?

(d) From where do Beis Shamai, who do not hold of the 'Gezeirah-Shavah', learn ...

  1. ... that Hafaras Nedarim applies in all generations?
  2. ... that Hataras Nedarim can be performed by three Hedyotos?
Answers to questions

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