Bava Batra 120: בְּנוֹת צְלָפְחָד הוּתְּרוּ לְהִנָּשֵׂא לְכל הַשְּׁבָטִים

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If the daughters of Tzlofchad got married so late, how did they have children? A miracle happened to them and it is compared to Yocheved giving birth to Moshe at an old age.

The gemara explains the whole chronology of the Yocheved narrative and how it is clear she was so old when Moshe was born. In telling the narrative, they also resolve other difficulties in the verses. The daughters of Tzlofchad are mentioned twice in a different order each time.

We explore the different genealogies of Menashe and the possible resolutions.

Bava Batra 119: שֶׁמְּגַלְגְּלִים זְכוּת עַל יְדֵי זַכַּאי

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If the daughters of Tzlofchad got married so late, how did they have children? A miracle happened to them and it is compared to Yocheved giving birth to Moshe at an old age.

The gemara explains the whole chronology of the Yocheved narrative and how it is clear she was so old when Moshe was born. In telling the narrative, they also resolve other difficulties in the verses. The daughters of Tzlofchad are mentioned twice in a different order each time.

We explore the different genealogies of Menashe and the possible resolutions.

Bava Batra 118: מִתְלוֹנְנִין וַעֲדַת קֹרַח

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The baraita teaches that the protesters and the assembly of Korah did not possess a portion of Eretz Yisrael. The Gemara asks: But isn’t it taught otherwise in a baraita: With regard to the spies, the protesters, and the assembly of Korah, Joshua and Caleb took their portions of the land? Apparently, the protesters and the assembly of Korah were assigned portions in Eretz Yisrael, which were then given to Joshua and Caleb.

The Gemara answers: It is not difficult: One Sage, the tanna of the baraita quoted earlier, juxtaposes the protesters to the spies, teaching that just as the spies were assigned a portion of Eretz Yisrael, so were the protesters.

And one Sage, the tanna of the baraita quoted here, does not juxtapose the protesters to the spies. Although the spies were assigned a portion, the protesters were not.

The source for these exceptions stems from the argument made by the daughters of Zelopheḥad who were appealing to receive their father’s portion.

We explore the claim of these daughters and the episode of Korach as a challenge to the literary strata and redaction.

Bava Batra 117: יְהוֹשֻׁעַ וְכָלֵב נָטְלוּ חֶלְקָם

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The daughters of Tzelophchad took three portions of the inheritance of the Land of Israel. (1) the portion of their father, Tzelophchad, who was among those who left Egypt; (2) their father's portion among brothers in the estate of Chepher, his father; (3) an extra share in the estate of Chepher, to which their father was entitled because he was a firstborn.

Number (1) teaches that the Land of Israel was divided among those who left Egypt, even if they were not living at the time of the conquest of Israel; Number (2) teaches that the daughter of a son received a share even when her father's brothers are alive; Number (3) teaches that the Land of Israel is considered to have been in possession of those who left Egypt.

How was the Land of Israel divided up among the Children of Israel who arrived after the 40 year trek through the desert?

Two passages in the Torah appear to offer different versions of the method used for dividing the land –

The pasuk in Bamidbar (26:55) teaches that the land was divided according to “the name of the tribes of their fathers.”

Two pesukim before (Bamidbar 26:53) the Torah states that the land would be divided “among these…according to the number of names.”

Our Gemara quotes three different opinions about how to interpret these pesukim.

Rabbi Yehuda HaNasi said: to illustrate the point, I will tell you a parable. To what is this matter comparable? To two brothers who were priests and who were in one town…

We explore his life and legacy and the use of parables to illustrate legal principles and even Kafka’s debt to midrasnhic parables!

Bava Batra 116: כּלֹ שֶׁאֵינוֹ מַנִּיחַ תַּלְמִיד

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The Gemara focuses on how it has been determined that the daughter of a son will not inherit with her brothers. This was done after the war where few sons (b'nei Binyamin) survived; daughters would transfer their inheritances to other tribes if they married out of their tribe.

The Gemara relates that after the incident of Pilegesh b'Giv'ah when Shevet Binyamin was almost wiped out, a decree was established for Shevet Binyamin in order that its ancestral property remain in the ownership of the Shevet. The decree was that whenever there would be sons who are supposed to inherit from their father, along with a daughter of a deceased son, the daughter would not inherit.

This decree was made despite the Torah's law that a deceased son inherits from his father, and his daughter (if he had no son) subsequently inherits that portion of her grandfather's estate.

We explore the literary and historical drama behind the tragedy of pilegesh begivah in Judges 21.

Bava Batra 115: גְּמִירִי דְּלָא כָּלֵה שִׁבְטָא

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Rav Huna says that Rav says: With regard to anyone who says that a daughter of the deceased should inherit the estate of her father along with the daughter of the son of the deceased, even if he is a prince of the Jewish people, one should not listen to him, as this is nothing other than an act of the Sadducees and runs counter to the ruling of the mishna that the descendants of a son inherit before a daughter.

As the Sadducees would say: A daughter should inherit the estate of her father along with the daughter of the son of the deceased.

Rabbi Yochana ben Zakkai then engages in a polemical exegesis including the verses:

“These are the sons of Seir the Horite, the inhabitants of the land: Lotan and Shobal and Zibeon and Anah” (Genesis 36:20), then contradictory :

“And these are the children of Zibeon: Aiah and Anah” (Genesis 36:24). The first verse portrays Zibeon and Anah as brothers, while the second states that they are father and son.

Rather, this teaches that Zibeon engaged in sexual intercourse with his mother and begot Anah, so that he was both Anah’s father and his brother.

We explore the character and midrashic descriptions of Anah and the inventions of fire and the mule.

Bava Batra 114: דְּאִשָּׁה אֶת בְּנָהּ, דּוּמְיָא דְּאִשָּׁה אֶת בַּעְלָהּ

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The mishna teaches that a woman bequeaths to her son, her husband, and her maternal uncles, but she does not inherit from them. The Gemara asks: Why do I need this as well? But it is already taught in the former clause: A man inherits from his mother and a maninherits from his wife.

bequeaths to her son is similar to that of a woman who bequeaths to her husband: Just aswith regard to a woman who bequeaths to her husband, the husband does not inheritproperty through his wife while he is in the grave, i.e., if a husband predeceases his wife, then his relatives, such as children from another marriage, do not inherit the wife’s property through him but rather the wife’s own relatives inherit her property, so too, the same halakha applies with regard to a woman who bequeaths to her son, that the son does not inherit property through his mother while he is in the grave in order to bequeath to his paternal brothers.

We explore the cultural history of matrilineal descent.

Bava Batra 113: שְׁלֹשָׁה שֶׁנִּכְנְסוּ לְבַקֵּר אֶת הַחוֹלֶה

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The Mishna listed the sons of a woman’s sister as ones who receive inheritance, but do not give inheritance. The Gemora cites a braisa that explains that only the sons are listed, but not daughters, to teach us that the sons preempt any daughters. Therefore, if a woman dies, and her sister has sons and daughters, only the sons receive the inheritance. Rav Shmuel bar Rav Yitzchak explains that the verses that list the heirs are all joined with the letter vav – and (e.g., v’yarash osa – and he inherits it), to teach us that just as at the first degree of inheritance (children), sons preempt daughters, so in all degree of inheritance (e.g., siblings and their offspring), sons preempt daughters.

We explore the issue of women’s inheritance comparing Numbers and Deuteronomy and also looking at the Islamic law.

Bava Batra 112: פִּנְחָס דִּזְבַן מִיזְבָּן לָא מָצֵית

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Using a number of examples, the rabbis wish to establish that transfer might happen through the father or through the son.

Abaye responded: It cannot be said that Pinchas had bought the land, for, if so, it would follow that the field must be returned by Yovel, and it would emerge that the righteous man (Elozar ben Aharon) would be buried in a grave which was not his own.

The Nimukei Yosef writes that our Gemora teaches us that it is a lack of dignity for the deceased to be buried in a grave site owned by another.

The Chasam Sofer (Responsa Yoreh Deah 330) citing our Gemora as its source says that the prevalent custom is that everyone pays for his own grave.

We explore notions of biblical inheritance as well as Halachic aspects of yerusha.

Bava Batra 111: מְלַמֵּד שֶׁהַבַּעַל יוֹרֵשׁ אֶת אִשְׁתּוֹ

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We had understood that a husband inherits from his wife but that she does not inherit from him. Why would this be so? The rabbis decide that the "kinsmen" who receive the husband's inheritance are his blood kin and not his wife. Rava attempts to argue with the logic used in this proof. He states that words have been changed; letters moved. But the rabbis disagree.

We explore the 3 textual witnesses to the Rav Yannai story, learning how local Palestinian polemics influenced the subtle differences in those renditions (Yerushalmi and Lev Rabba) over the Bavli.

Bava Batra 110: לְעוֹלָם יַשְׂכִּיר אָדָם עַצְמוֹ לַעֲבוֹדָה זָרָה

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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.

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.

The Gemara comments that this maxim was misunderstood by Yehonatan, for its true intent was that a person should accept work that is not what he ordinarily does (avoda she-zara lo) rather than accept charity. In support of this assertion the Gemara relates something that Rav once said to Rav Kahana – you should be willing to skin animals in the marketplace and get paid, and you should not say that it is below the dignity of an important person such as yourself.

We explore the life scholarship and tragic times of Isaac ben Jacob Canpanton (1360–1463) (Hebrew: יצחק קנפנטון). He lived in the period darkened by the outrages of Ferrand Martinez and Vicente Ferrer, when intellectual life and Talmudic erudition were on the decline among the Jews of Spain.

Campanton's disciples,( including Reb Yosef Caro!!) themselves outstanding figures of the expulsion generation, bequeathed this speculative method to their students in the yeshivot they founded throughout the Ottoman Empire. Another infamous student was Alfonso de Zamora .

There is disputed evidence that he betrayed ZARZA, SAMUEL IBN SENEH: who was burnt at the stake.

Bava Batra 109: ?וּמִשְׁפַּחַת אֵם אֵינָהּ קְרוּיָה ״מִשְׁפָּחָה״

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The rabbis wish to discuss inheritance guidelines as they were set out in yesterday's daf. Who is thought to be the first to inherit and why? What is meant by the word "family" in some of our texts? Why are wives not the first inheritors? When do women inherit and why? The rabbis provide proofs both through their texts and through their lines of questioning for the logic of the guidelines in our Mishna.

We explore the issue of matrilineal inheritance.

Bava Batra 108: דְּאַתְחוֹלֵי בְּפוּרְעֲנוּתָא לָא מַתְחֲלִינַן

For the source text click/tap here: Bava Batra 108

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Our new Perek begins with the following question regarding inheritance priorities:

A new Mishna teaches us that some people are permitted to inherit from and bequeath to others. Others are permitted only to bequeath to someone or to inherit from someone. One group of people are not permitted to inherit to or bequeath from anyone.

The Gemara begins by clarifying the order of the list in the mishna. What is different, i.e., what is the reason, that the mishna teaches: A father with regard to his sons, as the firstexample? Let it teach: Sons with regard to their father, as the first example. The Gemara explains why this would be preferable: One reason is that we do not want to begin with a calamity, as the death of a son during his father’s lifetime is a calamity; therefore, it would have been appropriate to begin with the example of sons inheriting from their father.

We explore the laws of inheritance.

Bava Batra 107: אַדַּאֲכַלְתְּ כַּפְנְיָיתָא בְּבָבֶל

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The Mishna had stated: The seller accepts the place (outside of the field being sold) for the fence, a wide ditch and a narrow ditch. The Gemora cites a braisa: The wider ditch is placed on the outside (further away from the fence) and the narrow one is placed on the inside (outside the fence, but close to it), and both of them are made behind the fence in order that an animal should not jump over the fence.

The Gemora asks: Why don’t we just make the wide ditch, and there would be no need for the narrow one? The Gemora answers: Since it is wide, an animal might stand in it and jump.

We explore the fields and ditches of antiquity from Sumer to Egypt, from Palestine to the Ohio Valley.

Bava Batra 106: אַף כָּאן בְּגוֹרָל

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The Gemora discusses allocation of inheritance and splitting an estate:

The Gemora first cites a braisa, in which Rabbi Yosi says that when brothers split their inherited estate, once one of them received his share by lottery, all the brothers have taken possession of their portion.

Rabbi Elozar says this halachah is learned from the original division of Eretz Yisroel among the Jews. Just as they took ownership by lottery, so any division by lottery confers ownership to the participants.

We explore the legal status of lottery and the midah of Sodom.

Bava Batra 105: אָמַר שְׁמוּאֵל: זוֹ דִּבְרֵי בֶּן נַנָּס

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The Gemara asks: And does Shmuel actually agree with ben Nanas ? But doesn’t Shmuel say: Concerning the ruling of the Sages that the landlord and the tenant should divide the intercalated month between them, we are dealing with a case where the landlord came to collect the rent in the middle of the month.

Rather, it must be that Shmuel actually meant to say that this is the statement of ben Nanas, but he, Shmuel, does not agree with him that one should attend to the latter expression.

In fact, he is in agreement with the Sages who maintain that two contradictory expressions create a case of uncertainty.

We explore the world of Talmudic logic from jneusner to Jacobs to Levinas.

Bava Batra 104: יַחְלוֹקוּ אֶת חֹדֶשׁ הָעִיבּוּר

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We end our daf with a new Mishna. It teaches about what should be done if a seller contradicts himself in his contract. He might say that he is selling a plot of land that was precisely measured with a rope, more or less. The "more or less" nullifies his earlier statement about a precise measure. To correct this error, there must be at least a quarter-kav per se'a surplus.

Apropos land contracts we explore the world of manorialism and how it compared with feudalism both ending under the hegemony of the crown.

Bava Batra 103: מִדָּה בְּחֶבֶל

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Mishnah two continues to deal with error’s made in the measurements of a field and the rules regarding returning the difference in such cases.

The Gemara suggests: Come and hear a solution from what was taught in the mishna: If one says to another: I am selling you a plot of earth the size of a beit kor, measured precisely with a rope, and he gave him even the slightest amount less that what was stipulated, the seller must deduct the difference from the purchase price of the field and return money to the buyer. If he gave him even the slightest amount more than what was stipulated, the buyer must return the difference to the seller.

Parashat Kedoshim that lay the framework for a life of honest business dealings: those on falsely denying money owed, lying for monetary benefit, and swearing falsely to support illegitimate monetary claims. However, in guiding man to a life of holiness, Parashat Kedoshim does not suffice with a general discussion of the need for honest monetary dealings but goes into specific requirements.

We explore these moral requirements then delve into the moral quandary expressed by the actions in the last chapter of the book of Esther.

Bava Batra 102: וְהָכָא בְּמַאי עָסְקִינַן – בְּנִיפְלֵי

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The Gemora says that they would make special graves inside the burial chamber especially designed for nefalim (stillborns). This would indicate that there is in fact a mitzvah to bury a neifel.

The Rema in Hilchos Yom Tov (526:10) writes that one is not allowed to bury a neifel on Yom Tov, rather he should be buried the next day. The source is from the Hagahos Maiomonies who holds that there is no mitzvah to bury a neifel. However, the Magen Avrohom (20) says that in his opinion, there is a mitzvah to bury a neifel.

The Hagahos Maimonides cites the Gemora in Pesachim (9a) which implies that there was a pit that was designated to throw nefalim into, implying that there isn't any mitzvah of kevurah (burial).

The Gr"a also takes this approach - that the fact that they were thrown into a pit indicates that there isn't a mitzvah of kevurah.

We explore the status of stillborns in antiquity.

Bava Batra 101: וּפוֹתֵחַ לְתוֹכָהּ שְׁמוֹנָה כּוּכִין κατάτύμβος

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During the time of the Mishna, common burial practice was for families to arrange for burial caves. Every family would purchase a rocky area that they would dig out, creating an entrance area surrounded by a series of caves, one for each household in the family. In each cave, burial niches – called kukhin – were chiseled out of the rock.

Each of the kukhin would open into the cave, and the dead body would be placed in it after which the kukh would be sealed with rocks, plaster, etc.

The Mishna on our daf discusses the sale of an ordinary burial cave, which is meant to serve as a family burial plot or catacomb. The Tanna Kamma of the Mishna teaches that an ordinary cave must offer enough room to build a chamber of four amot wide by six amot long, with room for eight kukhin, three on either side and two opposite the entrance. Each of these kukhin must be four amot long, six tefaḥim wide and seven tefaḥim high.

We explore the world of catacombs in antiquity especially those under Herod’s Temple.