It is possible for a woman to be one hundred and thirty years old and still be referred to as a "daughter." And how do we know that? As Rabbi Chama bar Chanina said later on (in Exodus 123), "This refers to Yocheved, who completed the count of seventy souls that descended to Egypt, and her birth took place within the walls, meaning within the confines of the Egyptian walls. The Israelites were in Egypt from the moment they entered until they left, a total of 210 years. In that chapter, Israel was redeemed after one hundred and eighty years. One hundred and thirty years remained, and thus, at the time of Moses' birth, his mother was one hundred and thirty years old.

And he took her and returned. This is needed to teach us that before this event, Miriam and Aaron were born, and Pharaoh had decreed to cast out every male child.

Following this, when the daughters of Zelophehad married.

From where does the scripture derive their greatness? As it is written, "And they were married into the families of the sons of Manasseh, the son of Joseph, and their inheritance remained in the tribe of their father's family." (Numbers 36:12) They were born in the same manner as mentioned earlier, and their names were Mahlah, Tirzah, Hoglah, Milcah, and Noah.

And here, when they stood before Moses.

The Scripture highlights their wisdom, as it is written: "The daughters of Zelophehad approached, the names of the daughters were Mahlah, Noah, Hoglah, Milcah, and Tirzah."

In the study hall, in the Beit Midrash, they would sit according to their wisdom, even though one may be young, they would still be seated in a higher position.

At a gathering, during a meal.

And he excels in wisdom and seniority, more than others.

They are all equal in wisdom.

But to give them honor, which is important in their father's family.

Rava objects: This verse that is written regarding the impurity of the sanctuary and its holy things, "Say to them, throughout their generations," includes the children as well. Therefore, it was necessary to say to them both, because there are commandments that were commanded to the fathers and were not commanded to the children.

In regards to the fathers, it states, "And every daughter who inherits a possession." This was practiced only in that generation, as it is stated later on.

And many mitzvot were commanded to the sons and not the fathers, such as challah, terumah, maaser, and all the mitzvot that apply in the land which they could not fulfill in the wilderness. Therefore, it was necessary to caution both fathers and sons regarding the impurity of the sanctuary and its holy objects.

It is taught in a baraita: "Regarding the matter of inheritance, it states: 'Every daughter who possesses an inheritance among the tribes of the children of Israel shall be married to one of the family of the tribe of her father, so that the children of Israel may possess each man the inheritance of his fathers.'" Apparently, the daughters of Zelophehad were not permitted to marry anyone from outside their father's tribe, but only within their paternal family. This contradicts the opinion of Rav Yehuda.

Regarding the daughters of Zelophehad, they were permitted.

But now, this is the matter concerning the slaughtering of animals outside the designated area. This is the matter that the Lord commanded, saying, "Any man of the Israelites who slaughters an ox, etc."