## Bava Batra Daf 119b

###### Bava Batra 119b:1
[Bava Batra 119b:1](https://torahapp.org/share/book/Bava%20Batra/r/119b:1)

שֶׁמְּגַלְגְּלִים זְכוּת עַל יְדֵי זַכַּאי, וְחוֹבָה עַל יְדֵי חַיָּיב.

**William Davidson Edition - English:**
**that merit is brought about by means of** one who **is meritorious and liability by means of** one who **is liable.** Accordingly, the daughters of Zelophehad merited that the Torah portion concerning a positive matter be written through them, and the wood gatherer deserved that a portion concerning a negative matter be written through him. This concludes Rabbi Ḥideka’s citation of Rabbi Shimon HaShikmoni.


###### Bava Batra 119b:2
[Bava Batra 119b:2](https://torahapp.org/share/book/Bava%20Batra/r/119b:2)

וְאִי סָלְקָא דַּעְתָּךְ אֶרֶץ יִשְׂרָאֵל מוּחְזֶקֶת, מַאי קָא מִסְתַּפְּקָא לֵיהּ?

**William Davidson Edition - English:**
The Gemara states its objection: **And if it enters your mind** to say that **Eretz Yisrael** was already **in possession** of the Jewish people even before the land was assigned, **what was** Moses **uncertain** about with regard to the right of Zelophehad’s daughters to collect a double portion; after all, Hepher’s portion in the land was in his possession, and Zelophehad was the firstborn?


###### Bava Batra 119b:3
[Bava Batra 119b:3](https://torahapp.org/share/book/Bava%20Batra/r/119b:3)

הִיא גּוּפַהּ קָא מִסְתַּפְּקָא לֵיהּ – דִּכְתִיב: ״וְנָתַתִּי אֹתָהּ לָכֶם מוֹרָשָׁה אֲנִי ה׳״ – יְרוּשָּׁה הִיא לָכֶם מֵאֲבוֹתֵיכֶם; אוֹ דִלְמָא, שֶׁמּוֹרִישִׁין וְאֵינָן יוֹרְשִׁין?

**William Davidson Edition - English:**
The Gemara answers: **This** matter **itself** is what Moses **was uncertain** about, **as it is written: “And I will give it to you for a heritage [*morasha*]: I am the Lord”** (Exodus 6:8). Moses was unsure if the verse should be understood: **It** is **an inheritance [*yerusha*] for you from your fathers,** such that it is considered in the possession of those who left Egypt; **or perhaps** the verse indicates another matter, **that** the generation of those who left Egypt **bequeath [*morishin*]** the portions to others **but they do not inherit [*yoreshin*]** the portions themselves, because they are destined to die in the wilderness.


###### Bava Batra 119b:4
[Bava Batra 119b:4](https://torahapp.org/share/book/Bava%20Batra/r/119b:4)

וּפְשַׁטוּ לֵיהּ תַּרְוַיְיהוּ: יְרוּשָּׁה לָכֶם מֵאֲבוֹתֵיכֶם, וּמוֹרִישִׁין וְאֵינָן יוֹרְשִׁין. וְהַיְינוּ דִּכְתִיב: ״תְּבִיאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ״ – ״תְּבִיאֵנוּ״ לֹא נֶאֱמַר, אֶלָּא ״תְּבִיאֵמוֹ״; מְלַמֵּד שֶׁמִּתְנַבְּאִין, וְאֵינָן יוֹדְעִין מָה מִתְנַבְּאִין.

**William Davidson Edition - English:**
The Gemara continues: **And** God **resolved** the question **for him:** The verse teaches **both of them. It** is **an inheritance for you from your fathers** and is considered in your possession; **and** also the generation that left Egypt **bequeath but they do not inherit. And this is** the meaning of that **which is written** in the song that the Jewish people sang after the splitting of the Red Sea: **“You will bring them in, and plant them in the mountain of Your inheritance”** (Exodus 15:17). It **is not stated: You will bring us in, rather: “You will bring them in,”** which **teaches that** in their song, the Jewish people **were prophesying** that their generation would never enter Eretz Yisrael, **but they did not know what they were prophesying.**


###### Bava Batra 119b:5
[Bava Batra 119b:5](https://torahapp.org/share/book/Bava%20Batra/r/119b:5)

״וַתַּעֲמֹדְנָה לִפְנֵי מֹשֶׁה וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן וְלִפְנֵי הַנְּשִׂיאִים וְכׇל הָעֵדָה״ – אֶפְשָׁר עָמְדוּ לִפְנֵי מֹשֶׁה כּוּ׳ וְלֹא אָמְרוּ לָהֶן דָּבָר, וְעָמְדוּ לִפְנֵי הַנְּשִׂיאִים וְכׇל הָעֵדָה?!

**William Davidson Edition - English:**
§ The Gemara continues its discussion of the incident involving Zelophehad’s daughters. The verse states: **“And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation”** (Numbers 27:2). The Gemara asks: Is it **possible** that Zelophehad’s daughters **stood before Moses** and then Eleazar to ask their question, **and they said nothing to them; and** then the daughters **stood before the princes and all the congregation** to ask them? How would the princes or the congregation know an answer if Moses and Eleazar did not?


###### Bava Batra 119b:6
[Bava Batra 119b:6](https://torahapp.org/share/book/Bava%20Batra/r/119b:6)

אֶלָּא סָרֵס הַמִּקְרָא וְדׇרְשֵׁהוּ, דִּבְרֵי רַבִּי יֹאשִׁיָּה. אַבָּא חָנָן אָמַר מִשּׁוּם רַבִּי אֱלִיעֶזֶר: בְּבֵית הַמִּדְרָשׁ הָיוּ יוֹשְׁבִין, וְהָלְכוּ וְעָמְדוּ לָהֶן לִפְנֵי כּוּלָּן.

**William Davidson Edition - English:**
The Gemara answers: **Rather, transpose the verse and interpret it:** First, the daughters went to the congregation and ultimately came to Moses, this is **the statement of Rabbi Yoshiya. Abba Ḥanan says in the name of Rabbi Eliezer:** Those enumerated in the verse **were** all **sitting in the house of study, and** Zelophehad’s daughters **went and stood before all of them** at once. They were not asked separately; rather, the order of the verse reflects their stature.


###### Bava Batra 119b:7
[Bava Batra 119b:7](https://torahapp.org/share/book/Bava%20Batra/r/119b:7)

בְּמַאי קָמִיפַּלְגִי? מָר סָבַר: חוֹלְקִין כָּבוֹד לְתַלְמִיד בִּמְקוֹם הָרַב, וּמַר סָבַר: אֵין חוֹלְקִין.

**William Davidson Edition - English:**
The Gemara clarifies: **With regard to what do they disagree?** One **Sage,** Abba Ḥanan, **holds** that one may **show honor to a student in the presence of the teacher,** such that the verse would mention all the others even though they were in the presence of Moses; **and** one **Sage,** Rabbi Yoshiya, **holds** one may **not show** honor to a student in the presence of the teacher, such that only Moses would have been mentioned if they were all in the same place.


###### Bava Batra 119b:8
[Bava Batra 119b:8](https://torahapp.org/share/book/Bava%20Batra/r/119b:8)

וְהִלְכְתָא: חוֹלְקִין, וְהִלְכְתָא: אֵין חוֹלְקִין. קַשְׁיָא הִלְכְתָא אַהִלְכְתָא! הִלְכְתָא אַהִלְכְתָא לָא קַשְׁיָא – הָא דִּפְלִיג לֵיהּ רַבֵּיהּ יְקָרָא, הָא דְּלָא פְּלִיג לֵיהּ רַבֵּיהּ יְקָרָא.

**William Davidson Edition - English:**
The Gemara concludes: **And the *halakha*** is that one may **show** honor to a student, **and the *halakha*** is that one may **not show** honor. The Gemara asks: This is **difficult,** as there is a contradiction between **the** one ***halakha* and the** other ***halakha*.** The Gemara answers: The contradiction between **the** one ***halakha* and the** other ***halakha*** is **not difficult,** as **this** ruling, that one may show honor, was stated **where his teacher** himself **accords** the student **honor.** In such a case, others also may show the student honor. And **that** ruling, that one may not show honor, was stated **where his teacher does not accord him honor.**


###### Bava Batra 119b:9
[Bava Batra 119b:9](https://torahapp.org/share/book/Bava%20Batra/r/119b:9)

תָּנָא: בְּנוֹת צְלָפְחָד חַכְמָנִיּוֹת הֵן, דַּרְשָׁנִיּוֹת הֵן, צִדְקָנִיּוֹת הֵן.

**William Davidson Edition - English:**
§ The Sages **taught: The daughters of Zelophehad are wise, they are interpreters** of verses, and **they are righteous.**


###### Bava Batra 119b:10
[Bava Batra 119b:10](https://torahapp.org/share/book/Bava%20Batra/r/119b:10)

חַכְמָנִיּוֹת הֵן – שֶׁלְּפִי שָׁעָה דִּבְּרוּ. דְּאָמַר רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק: מְלַמֵּד שֶׁהָיָה מֹשֶׁה רַבֵּינוּ יוֹשֵׁב וְדוֹרֵשׁ בְּפָרָשַׁת יְבָמִין, שֶׁנֶּאֱמַר: ״כִּי יֵשְׁבוּ אַחִים יַחְדָּו״. אָמְרוּ לוֹ: אִם כְּבֵן אָנוּ חֲשׁוּבִין – תְּנָה לָנוּ נַחֲלָה כְּבֵן; אִם לָאו – תִּתְיַבֵּם אִמֵּנוּ! מִיָּד – ״וַיַּקְרֵב מֹשֶׁה אֶת מִשְׁפָּטָן לִפְנֵי ה׳״.

**William Davidson Edition - English:**
The Gemara proves these assertions. That **they are wise** can be seen from the fact **that they spoke in accordance with the moment,** i.e., they presented their case at an auspicious time. **As Rabbi Shmuel bar Rav Yitzḥak says:** Tradition **teaches that Moses our teacher was sitting and interpreting in** the Torah **portion about men whose married brothers had died childless, as it is stated: “If brothers dwell together,** and one of them dies, and has no child, the wife of the dead shall not be married abroad to one not of his kin; her husband’s brother shall come to her, and take her for him as a wife” (Deuteronomy 25:5). The daughters of Zelophehad **said to** Moses: **If we are** each **considered like a son, give us** each **an inheritance like a son;** and **if not, our mother should enter into levirate marriage. Immediately** upon hearing their claim, the verse records: **“And Moses brought their cause before the Lord”** (Numbers 27:5).


###### Bava Batra 119b:11
[Bava Batra 119b:11](https://torahapp.org/share/book/Bava%20Batra/r/119b:11)

דַּרְשָׁנִיּוֹת הֵן – שֶׁהָיוּ אוֹמְרוֹת: אִילּוּ הָיָה לוֹ בֵּן, לֹא דִּבַּרְנוּ. וְהָתַנְיָא: ״בַּת״! אָמַר רַבִּי יִרְמְיָה: סְמִי מִכָּאן ״בַּת״. אַבָּיֵי אָמַר: אֲפִילּוּ הָיָה בַּת לַבֵּן – לֹא דִּבַּרְנוּ.

**William Davidson Edition - English:**
That **they are interpreters** of verses can be seen from the fact **that they were saying: If** our father **had had a son, we would not have spoken;** but because he had no son, we are filling the role of the heir. The Gemara asks: **But isn’t it taught** in a *baraita*: They would say, if he had had **a daughter,** we would not have spoken? **Rabbi Yirmeya said: Delete from** the *baraita* **here** the word: **Daughter.** As they were themselves daughters, this cannot have been their claim. **Abaye said** that the *baraita* need not be emended, and should be understood as follows: **Even if** there **was a daughter of a son** of Zelophehad, **we would not have spoken,** for she would have been the heir.


###### Bava Batra 119b:12
[Bava Batra 119b:12](https://torahapp.org/share/book/Bava%20Batra/r/119b:12)

צִדְקָנִיּוֹת הֵן – שֶׁלֹּא נִישְּׂאוּ אֶלָּא לְהָגוּן לָהֶן. תָּנֵי רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב: אֲפִילּוּ קְטַנָּה שֶׁבָּהֶן לֹא נִשֵּׂאת פְּחוּתָה מֵאַרְבָּעִים שָׁנָה.

**William Davidson Edition - English:**
That **they are righteous** can be seen from the fact **that they** did **not** rush to **marry,** but **rather** waited **to** marry those **fit for them. Rabbi Eliezer ben Ya’akov teaches: Even the youngest** to be married **among them was not married** at **less than forty years** of age.


###### Bava Batra 119b:13
[Bava Batra 119b:13](https://torahapp.org/share/book/Bava%20Batra/r/119b:13)

אִינִי?! וְהָא אָמַר רַב חִסְדָּא: נִיסַּת פְּחוּתָה מִבַּת עֶשְׂרִים – יוֹלֶדֶת עַד שִׁשִּׁים, בַּת עֶשְׂרִים – יוֹלֶדֶת עַד אַרְבָּעִים, בַּת אַרְבָּעִים – שׁוּב אֵינָהּ יוֹלֶדֶת! אֶלָּא מִתּוֹךְ שֶׁצִּדְקָנִיּוֹת הֵן, נַעֲשָׂה לָהֶן נֵס – כְּיוֹכֶבֶד, דִּכְתִיב: ״וַיֵּלֶךְ אִישׁ מִבֵּית לֵוִי, וַיִּקַּח אֶת בַּת לֵוִי״ –

**William Davidson Edition - English:**
The Gemara asks: **Is that so? But doesn’t Rav Ḥisda say:** If a woman **marries** when she is **less than twenty** years **old,** she is able to **give birth until** she reaches the age of **sixty;** if she marries when she is **twenty** years **old** or older, she is able to **give birth until** she reaches the age of **forty;** if she marries when she is **forty** years **old** or older, she is **no longer** able to **give birth** at all. If so, how could Zelophehad’s daughters have waited until the age of forty to marry? **Rather, since they are righteous women, a miracle was performed for them, like** the one done for **Jochebed. As it is written: “And a man of the house of Levi went, and took as a wife a daughter of Levi”** (Exodus 2:1).