## Bava Batra Daf 121b

###### Bava Batra 121b:1
[Bava Batra 121b:1](https://torahapp.org/share/book/Bava%20Batra/r/121b:1)

לֹא הָיָה דִּיבּוּר עִם מֹשֶׁה – שֶׁנֶּאֱמַר: ״וַיְהִי כַּאֲשֶׁר תַּמּוּ כׇּל אַנְשֵׁי הַמִּלְחָמָה לָמוּת מִקֶּרֶב הָעָם״, וּסְמִיךְ לֵיהּ: ״וַיְדַבֵּר ה׳ אֵלַי לֵאמֹר״ – אֵלַי הָיָה הַדִּיבּוּר.

**William Davidson Edition - English:**
God **did not speak with Moses, as it is stated: “So it came to pass, when all the men of war were consumed and dead from among the people”** (Deuteronomy 2:16), **and juxtaposed to** that verse it is written: **“That the Lord spoke to me, saying”** (Deuteronomy 2:17). Moses indicates: Only after the last of that generation had died, **was the speech** of God directed **to me.** When the Jewish people realized that the decree had been lifted, the day was established as a permanent day of rejoicing.


###### Bava Batra 121b:2
[Bava Batra 121b:2](https://torahapp.org/share/book/Bava%20Batra/r/121b:2)

עוּלָּא אָמַר: יוֹם שֶׁבִּיטֵּל בּוֹ הוֹשֵׁעַ בֶּן אֵלָה פַּרְדְּסָאוֹת שֶׁהוֹשִׁיב יָרׇבְעָם עַל הַדְּרָכִים, שֶׁלֹּא יַעֲלוּ יִשְׂרָאֵל לָרֶגֶל.

**William Davidson Edition - English:**
The Gemara continues to cite explanations for the significance of the fifteenth of Av. **Ulla says:** The fifteenth of Av was the **day when** King **Hoshea, son of Ela, removed** the **guards [*pardesaot*] that Jeroboam,** son of Nevat, **placed on the roads so that Israel** would **not ascend** to Jerusalem **for the pilgrimage Festival.** By doing so, King Hoshea renewed the access to Jerusalem for pilgrims.


###### Bava Batra 121b:3
[Bava Batra 121b:3](https://torahapp.org/share/book/Bava%20Batra/r/121b:3)

רַב מַתְנָה אָמַר: יוֹם שֶׁנִּתְּנוּ הֲרוּגֵי בֵיתָר לִקְבוּרָה. דְּאָמַר רַב מַתְנָה: אוֹתוֹ הַיּוֹם שֶׁנִּתְּנוּ הֲרוּגֵי בֵיתָר לִקְבוּרָה – תִּקְנוּ בְּיַבְנֶה ״הַטּוֹב וְהַמֵּטִיב״; ״הַטּוֹב״ – שֶׁלֹּא הִסְרִיחוּ, ״וְהַמֵּטִיב״ – שֶׁנִּתְּנוּ לִקְבוּרָה.

**William Davidson Edition - English:**
**Rav Mattana says:** The fifteenth of Av was the **day when the slain** victims **of Beitar were afforded burial,** several years after they were killed and the Roman emperor Hadrian decreed that they were not to be buried (see *Gittin* 57a). **As Rav Mattana says:** On **the day that the slain of Beitar were afforded burial,** the Sages **in Yavne instituted** the blessing: Blessed is He **Who is good and Who does good.** The term: **Who is good,** is to give thanks **that** the corpses **did not decompose** despite the long delay; and the term: **And Who does good,** is to give thanks **that** the slain ones **were** ultimately **afforded burial.**


###### Bava Batra 121b:4
[Bava Batra 121b:4](https://torahapp.org/share/book/Bava%20Batra/r/121b:4)

רַבָּה וְרַב יוֹסֵף דְּאָמְרִי תַּרְוַיְיהוּ: יוֹם שֶׁפּוֹסְקִין בּוֹ מִלִּכְרוֹת עֵצִים לַמַּעֲרָכָה. תַּנְיָא, רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר: כֵּיוָן שֶׁהִגִּיעַ חֲמִשָּׁה עָשָׂר בְּאָב – תָּשַׁשׁ כֹּחָהּ שֶׁל חַמָּה, וְלֹא הָיוּ כּוֹרְתִין עֵצִים לַמַּעֲרָכָה. אָמַר רַב מְנַשֶּׁה: וְקָרוּ לֵיהּ ״יוֹם תְּבַר מַגָּל״.

**William Davidson Edition - English:**
**Rabba and Rav Yosef both say:** The fifteenth of Av is the **day when they stop cutting wood for the arrangement** of wood on the altar. It **is taught** in a *baraita* that **Rabbi Eliezer the Great says: Once the fifteenth of Av came, the force of the sun would weaken, and** from this date **they would not cut** additional **wood for the arrangement,** because wood cut from then on would not dry properly and would be unfit for use in the Temple. **Rav Menashe said: And** the people **called** the fifteenth of Av: The **day of the breaking of the sickle [*maggal* ],** as they did not need the lumbering tools until the following year.


###### Bava Batra 121b:5
[Bava Batra 121b:5](https://torahapp.org/share/book/Bava%20Batra/r/121b:5)

מִכָּאן וְאֵילָךְ, דְּמוֹסִיף – יוֹסִיף, שֶׁאֵינוֹ מוֹסִיף – יְסִיף. מַאי ״יְסִיף״? תָּנֵי רַב יוֹסֵף: תִּקְבְּרֵיהּ אִמֵּיהּ.

**William Davidson Edition - English:**
The Gemara adds: **From this** point **forward,** when the nights lengthen, **one who adds [*demosif* ]** to his nightly Torah study **will add [*yosif* ]** to his life, **and he who does not add,** that person is ***yesif*.** The Gemara asks: **What** is the meaning of the term ***yesif* ? Rav Yosef teaches:** It means that **his mother will bury him,** as he will die during his mother’s lifetime.


###### Bava Batra 121b:6
[Bava Batra 121b:6](https://torahapp.org/share/book/Bava%20Batra/r/121b:6)

תָּנוּ רַבָּנַן: שִׁבְעָה קִפְּלוּ אֶת כָּל הָעוֹלָם כּוּלּוֹ – מְתוּשֶׁלַח רָאָה אָדָם, שֵׁם רָאָה מְתוּשֶׁלַח, יַעֲקֹב רָאָה אֶת שֵׁם, עַמְרָם רָאָה אֶת יַעֲקֹב, אֲחִיָּה הַשִּׁילוֹנִי רָאָה אֶת עַמְרָם, אֵלִיָּהוּ רָאָה אֶת אֲחִיָּה הַשִּׁילוֹנִי – וַעֲדַיִין קַיָּים.

**William Davidson Edition - English:**
§ After discussing the generation of those who died in the wilderness, the Gemara mentions a tradition that relates to that generation. **The Sages taught: Seven** people **spanned** in their lifetimes **the whole world in its entirety,** i.e., their lives have spanned all of human history. **Methuselah saw Adam** in his lifetime; **Shem saw Methuselah; Jacob saw Shem; Amram saw Jacob; Ahijah the Shilonite saw Amram; Elijah saw Ahijah the Shilonite; and** Elijah **is still alive.**


###### Bava Batra 121b:7
[Bava Batra 121b:7](https://torahapp.org/share/book/Bava%20Batra/r/121b:7)

וַאֲחִיָּה הַשִּׁילוֹנִי רָאָה אֶת עַמְרָם? וְהָא כְּתִיב: ״וְלֹא נוֹתַר מֵהֶם אִישׁ, כִּי אִם כָּלֵב בֶּן יְפֻנֶּה וִיהוֹשֻׁעַ בִּן נוּן״!

**William Davidson Edition - English:**
The Gemara asks: **And** is it true that **Ahijah the Shilonite saw Amram? But it is written: “And no man among them remained, save Caleb, son of Jephunneh, and Joshua, son of Nun”** (Numbers 26:65). Since Amram died well before the Jewish people left Egypt, in order to have lived at the time of Amram, Ahijah would have had to be an adult at the time of the Exodus. How, then, could he have lived through the generation of those who died in the wilderness?


###### Bava Batra 121b:8
[Bava Batra 121b:8](https://torahapp.org/share/book/Bava%20Batra/r/121b:8)

אָמַר רַב הַמְנוּנָא: לֹא נִגְזְרָה גְּזֵרָה עַל שִׁבְטוֹ שֶׁל לֵוִי, דִּכְתִיב: ״בַּמִּדְבָּר הַזֶּה יִפְּלוּ פִגְרֵיכֶם וְכׇל פְּקֻדֵיכֶם לְכׇל מִסְפַּרְכֶם מִבֶּן עֶשְׂרִים שָׁנָה וָמָעְלָה״ – מִי שֶׁפְּקוּדָיו מִבֶּן עֶשְׂרִים; יָצָא שִׁבְטוֹ שֶׁל לֵוִי, שֶׁפְּקוּדָיו מִבֶּן שְׁלֹשִׁים.

**William Davidson Edition - English:**
**Rav Hamnuna says:** The **decree** of death pronounced for the generation of the spies **was not decreed upon the tribe of Levi, as it is written: “Your carcasses shall fall in this wilderness, and all those who were counted among you, according to your whole number, from twenty years old and upward”** (Numbers 14:29). The verse is interpreted: The decree applies to **one whose count** in the census **is from the age of twenty** and up, **excluding the tribe of Levi, whose count is from the age of thirty** and up. Ahijah was a Levite, and he was not subject to the decree.


###### Bava Batra 121b:9
[Bava Batra 121b:9](https://torahapp.org/share/book/Bava%20Batra/r/121b:9)

וּמִשְּׁאָר שְׁבָטִים לָא עֲיֻיל? וְהָתַנְיָא: יָאִיר בֶּן מְנַשֶּׁה וּמָכִיר בֶּן מְנַשֶּׁה נוֹלְדוּ בִּימֵי יַעֲקֹב, וְלֹא מֵתוּ עַד שֶׁנִּכְנְסוּ יִשְׂרָאֵל לָאָרֶץ – שֶׁנֶּאֱמַר: ״וַיַּכּוּ מֵהֶם אַנְשֵׁי הָעַי כִּשְׁלֹשִׁים וְשִׁשָּׁה אִישׁ״, וְתַנְיָא: שְׁלֹשִׁים וְשִׁשָּׁה מַמָּשׁ, דִּבְרֵי רַבִּי יְהוּדָה.

**William Davidson Edition - English:**
The Gemara asks: **And** is it true that **no** one **from the other tribes entered** Eretz Yisrael? **But isn’t it taught** in a *baraita*: **Yair, son of Manasseh, and Machir, son of Manasseh, were born in the days of Jacob, and they did not die until the Jewish people entered Eretz Yisrael, as it is stated: “And the men of Ai killed of them about thirty-six men”** (Joshua 7:5). **And** concerning this verse, **it is taught: Literally thirty-six** people were killed, this is **the statement of Rabbi Yehuda.**


###### Bava Batra 121b:10
[Bava Batra 121b:10](https://torahapp.org/share/book/Bava%20Batra/r/121b:10)

אָמַר לוֹ רַבִּי נְחֶמְיָה: וְכִי נֶאֱמַר ״שְׁלֹשִׁים וְשִׁשָּׁה״? וַהֲלֹא לֹא נֶאֱמַר אֶלָּא ״כִּשְׁלֹשִׁים וְשִׁשָּׁה״! אֶלָּא זֶה יָאִיר בֶּן מְנַשֶּׁה, שֶׁשָּׁקוּל כְּרוּבָּהּ שֶׁל סַנְהֶדְרִין!

**William Davidson Edition - English:**
**Rabbi Neḥemya said to him: But is it stated** that **thirty-six** were killed? **Isn’t it stated nothing other than: “About thirty-six”** were killed? **Rather, this** unusual term is referring to **Yair, son of Manasseh, who** was **equivalent to the majority of the Sanhedrin,** whose maximum number of judges is seventy-one, of which thirty-six is a slight majority. Evidently, then, Yair, son of Manasseh also survived the time in the wilderness.


###### Bava Batra 121b:11
[Bava Batra 121b:11](https://torahapp.org/share/book/Bava%20Batra/r/121b:11)

אֶלָּא אָמַר רַב אַחָא בַּר יַעֲקֹב: לֹא נִגְזְרָה גְּזֵירָה לֹא עַל פָּחוּת מִבֶּן עֶשְׂרִים, וְלֹא עַל יָתֵר מִבֶּן שִׁשִּׁים. לֹא עַל פָּחוּת מִבֶּן עֶשְׂרִים – דִּכְתִיב: ״מִבֶּן עֶשְׂרִים שָׁנָה וּמַעְלָה״. וְלֹא עַל יָתֵר מִבֶּן שִׁשִּׁים – גָּמַר ״וּמַעְלָה״–״וּמַעְלָה״ מֵעֲרָכִין; מָה לְהַלָּן – יָתֵר מִבֶּן שִׁשִּׁים כְּפָחוּת מִבֶּן עֶשְׂרִים, אַף כָּאן – יָתֵר מִבֶּן שִׁשִּׁים כְּפָחוּת מִבֶּן עֶשְׂרִים.

**William Davidson Edition - English:**
**Rather, Rav Aḥa bar Ya’akov said:** The **decree** of death **was not decreed either upon** those **less than twenty** years **old or upon** those **more than sixty** years **old** at the time of the sin of the spies. The Gemara explains: **Not upon** those **less than twenty** years **old, as it is written: “From twenty years old and upward”** (Numbers 14:29). **And not upon** those **more than sixty** years **old,** because he **learns** that there is a verbal analogy between **“and upward”** in the verse cited, and **“and upward” from** the *halakhot* of **valuations,** in the phrase: “From sixty years old and upward” (Leviticus 27:7). **Just as there,** concerning valuations, **more than sixty** years **old is comparable to less than twenty** years **old,** as there is a distinct category of those between the ages of twenty and sixty, **so too here, more than sixty** years **old is comparable to less than twenty** years **old** insofar as those older were not subject to the sentence. Yair, son of Manasseh, who was already older, did not die in the wilderness.


###### Bava Batra 121b:12
[Bava Batra 121b:12](https://torahapp.org/share/book/Bava%20Batra/r/121b:12)

אִיבַּעְיָא לְהוּ: אֶרֶץ יִשְׂרָאֵל – לִשְׁבָטִים אִיפְּלוּג, אוֹ דִּלְמָא לְקַרְקַף גַּבְרֵי אִיפְּלוּג?

**William Davidson Edition - English:**
§ **A dilemma was raised before** the Sages: Was **Eretz Yisrael divided according to** the **tribes,** meaning that each of the twelve tribes received an equal portion, and the members of each tribe divided these tribal portions according to their numbers; **or perhaps** Eretz Yisrael was **divided according to men’s skulls,** meaning that a certain area of land was given to each individual, and the size of the tribal allotments was a function of the tribe’s population?