## Bava Batra Daf 110a

###### Bava Batra 110a:1
[Bava Batra 110a:1](https://torahapp.org/share/book/Bava%20Batra/r/110a:1)

אֶלָּא אִי אֲבוּהּ דְּאִמֵּיהּ מִיּוֹסֵף – אִמַּהּ דְּאִמֵּיהּ מִיִּתְרוֹ; אִי אֲבוּהּ דְּאִמֵּיהּ מִיִּתְרוֹ – אִמַּהּ דְּאִמֵּיהּ מִיּוֹסֵף. דַּיְקָא נָמֵי, דִּכְתִיב: ״מִבְּנוֹת פּוּטִיאֵל״ – תַּרְתֵּי שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
**Rather,** this is how the matter should be resolved: **If his mother’s father** came **from** the family of **Joseph, his mother’s mother** came **from** the family of **Yitro,** and **if his mother’s father** came **from** the family of **Yitro, his mother’s mother** came **from** the family of **Joseph,** so while his mother was descended from Joseph on one side and from Yitro on the other, Pinehas was a more distant relative to Yitro than Jonathan was. Based on this conclusion, the language of the verse **is also precise, as it is written:** “And Elazar, Aaron’s son, took **one of the daughters of Putiel”** (Exodus 6:25). **Conclude from** the wording of the verse that Pinehas was descended from **two** men who were referred to as Puti: Yitro and Joseph.


###### Bava Batra 110a:2
[Bava Batra 110a:2](https://torahapp.org/share/book/Bava%20Batra/r/110a:2)

אָמַר רָבָא: הַנּוֹשֵׂא אִשָּׁה, צָרִיךְ שֶׁיִּבְדּוֹק בְּאַחֶיהָ, שֶׁנֶּאֱמַר: ״וַיִּקַּח אַהֲרֹן אֶת אֱלִישֶׁבַע בַּת עַמִּינָדָב אֲחוֹת נַחְשׁוֹן״ – מִמַּשְׁמַע שֶׁנֶּאֱמַר ״בַּת עַמִּינָדָב״, אֵינִי יוֹדֵעַ שֶׁאֲחוֹת נַחְשׁוֹן הִיא? מָה תַּלְמוּד לוֹמַר: ״אֲחוֹת נַחְשׁוֹן״? מִכָּאן שֶׁהַנּוֹשֵׂא אִשָּׁה צָרִיךְ שֶׁיִּבְדּוֹק בְּאַחֶיהָ. תָּנָא: רוֹב בָּנִים דּוֹמִין לַאֲחֵי הָאֵם.

**William Davidson Edition - English:**
**Rava says: One who marries a woman needs to** first **examine her brothers** so that he will know in advance what character his children will have, **as it is stated: “And Aaron took Elisheva, the daughter of Amminadav, the sister of Nahshon”** (Exodus 6:23). **By inference from that which is stated: “The daughter of Amminadav,” do I not know that she is the sister of Nahshon,** as Nahshon was the son of Amminadav? **What** is the meaning when **the verse states: “The sister of Nahshon”? From here** one learns **that one who marries a woman needs to examine her brothers.** The reason is as the Sages **taught: Most sons resemble the mother’s brothers.**


###### Bava Batra 110a:3
[Bava Batra 110a:3](https://torahapp.org/share/book/Bava%20Batra/r/110a:3)

״וַיָּסוּרוּ שָׁמָּה, וַיֹּאמֶר: מִי הֱבִיאֲךָ הֲלֹם, וּמָה אַתָּה עוֹשֶׂה בָּזֶה, וּמַה לְּךָ פֹה?״. אָמְרוּ לוֹ: לָאו מִמֹּשֶׁה קָא אָתֵית, דִּכְתִיב בֵּיהּ: ״אַל תִּקְרַב הֲלֹם״? לָאו מִמֹּשֶׁה קָא אָתֵית, דִּכְתִיב בֵּיהּ: ״מַה זֶּה בְּיָדְךָ״? לָאו מִמֹּשֶׁה קָא אָתֵית, דִּכְתִיב בֵּיהּ: ״וְאַתָּה פֹּה עֲמֹד עִמָּדִי״? תֵּעָשֶׂה כּוֹמֶר לַעֲבוֹדָה זָרָה?!

**William Davidson Edition - English:**
In connection with the Gemara’s mention of Jonathan, who served as a priest for Micah, the Gemara quotes additional statements of the Sages concerning that episode. Describing when the men from the tribe of Dan passed through Micah’s house, the verse states: **“And they turned aside there and said to him: Who brought you here [*halom*], and what [*ma*] are you doing in this place, and what do you have here [*po*]?”** (Judges 18:3). The Sages interpret their multiple questions. **They said to him: Do you not come from Moses, about whom it is written: “Do not draw close to here [*halom*]”** (Exodus 3:5)? **Do you not come from Moses, about whom it is written: “What [*ma*] is that in your hand”** (Exodus 4:2)? **Do you not come from Moses, about whom it is written: “But as for you, stand here [*po*] with me”** (Deuteronomy 5:27)? **Shall you,** a descendant of our teacher Moses, **become a priest for idol worship?**


###### Bava Batra 110a:4
[Bava Batra 110a:4](https://torahapp.org/share/book/Bava%20Batra/r/110a:4)

אָמַר לָהֶן, כָּךְ מְקוּבְּלַנִי מִבֵּית אֲבִי אַבָּא: לְעוֹלָם יַשְׂכִּיר אָדָם עַצְמוֹ לַעֲבוֹדָה זָרָה, וְאַל יִצְטָרֵךְ לַבְּרִיּוֹת.

**William Davidson Edition - English:**
Jonathan **said to them: This** is the tradition that **I received from the house of my father’s father: A person should always hire himself** out **to idol worship and not require** the help **of people** by receiving charity, and I took this position in order to avoid having to take charity.


###### Bava Batra 110a:5
[Bava Batra 110a:5](https://torahapp.org/share/book/Bava%20Batra/r/110a:5)

וְהוּא סָבַר – לַעֲבוֹדָה זָרָה מַמָּשׁ; וְלָא הִיא, אֶלָּא ״עֲבוֹדָה זָרָה״ – עֲבוֹדָה שֶׁזָּרָה לוֹ, כְּדַאֲמַר לֵיהּ רַב לְרַב כָּהֲנָא: נְטוֹשׁ נְבֵילְתָּא בְּשׁוּקָא וּשְׁקוֹל אַגְרָא, וְלָא תֵּימָא: גַּבְרָא רַבָּא אֲנָא וְזִילָא בִּי מִילְּתָא.

**William Davidson Edition - English:**
The Gemara comments: **And he,** Jonathan, **thought** that this referred **to actual idol worship, but** that **is not so,** that was not the intent of the tradition. **Rather,** here the term **idol worship,** literally: Strange service, is referring to **service,** i.e., labor, **that** is **strange,** i.e., unsuitable, **for him.** In other words, one should be willing to perform labor that is difficult and humiliating in his eyes rather than become a recipient of charity. **As Rav said to Rav Kahana,** his student: **Skin a carcass in the market and take payment, but do not say: I am a great man and this matter is beneath me.**


###### Bava Batra 110a:6
[Bava Batra 110a:6](https://torahapp.org/share/book/Bava%20Batra/r/110a:6)

כֵּיוָן שֶׁרָאָה דָּוִד שֶׁמָּמוֹן חָבִיב עָלָיו בְּיוֹתֵר, מִינָּהוּ עַל הָאוֹצָרוֹת, שֶׁנֶּאֱמַר: ״וּשְׁבֻאֵל בֶּן גֵּרְשׁוֹם בֶּן מְנַשֶּׁה נָגִיד עַל הָאֹצָרוֹת״. וְכִי שְׁבוּאֵל שְׁמוֹ? וַהֲלֹא יְהוֹנָתָן שְׁמוֹ! אָמַר רַבִּי יוֹחָנָן: שֶׁשָּׁב לָאֵל בְּכׇל לִבּוֹ.

**William Davidson Edition - English:**
The Gemara continues its discussion of that episode. Later, **when** King **David saw that money was excessively precious to** Jonathan, **he appointed him** as director **of the treasuries** of the Temple, **as it is stated: “And Shebuel, the son of Gershom, the son of Moses, was ruler over the treasuries”** (I Chronicles 26:24). The Gemara asks: **And was his name** really **Shebuel; but wasn’t his name Jonathan? Rabbi Yoḥanan says:** He is called Shebuel in order to allude to the fact **that** he repented and **returned to God [*shav la’el* ] with all his heart.**


###### Bava Batra 110a:7
[Bava Batra 110a:7](https://torahapp.org/share/book/Bava%20Batra/r/110a:7)

וְהַבָּנִים אֶת הָאָב. מְנָלַן? דִּכְתִיב: ״אִישׁ כִּי יָמוּת וְגוֹ׳״. טַעְמָא דְּאֵין לוֹ בֵּן, הָא יֵשׁ לוֹ בֵּן – בֵּן קוֹדֵם. אֲמַר לֵיהּ רַב פָּפָּא לְאַבָּיֵי, אֵימָא: אִי אִיכָּא בֵּן – לֵירוֹת בֵּן, אִיכָּא בַּת – תֵּירוֹת בַּת, אִיכָּא בֵּן וּבַת – לָא הַאי לֵירוֹת וְלָא הַאי לֵירוֹת!

**William Davidson Edition - English:**
§ The mishna teaches in the list of those who inherit from and bequeath to each other: **Sons** with regard to **their father.** The Gemara asks: **From where do we** derive this *halakha* that sons inherit the entire estate and daughters do not receive a share along with them? **As it is written: “If a man dies,** and has no son, then you shall pass his inheritance to his daughter” (Numbers 27:8). **The reason** the inheritance would be passed to a daughter is **that he has no son, but** if **he has a son,** the **son takes precedence. Rav Pappa said to Abaye:** Why not **say** the following: **If there is** only **a son, let** the **son inherit** the father’s estate; if **there is** only **a daughter, let** the **daughter inherit** the father’s estate; and if **there is** both **a son and a daughter, neither this one should inherit nor that one should inherit.**


###### Bava Batra 110a:8
[Bava Batra 110a:8](https://torahapp.org/share/book/Bava%20Batra/r/110a:8)

וְאֶלָּא

**William Davidson Edition - English:**
Abaye asked Rav Pappa: **And rather,**