REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Bava Basra 119
(a) Initially, we establish that the Beraisa, which rules that the children
of the Meraglim and the Mislonenim (not the Adas Korach, who were Levi'im,
and did not receive a portion in Eretz Yisrael anyway) received a portion
via their paternal or maternal grandparents holds 'le'Yotz'ei Mitzrayim
Nischalkah', whereas the Beraisa which maintains that they received it on
their own merit, holds 'le'Ba'ei ha'Aretz Nischalkah'.
How is this
possible, bearing in mind that the Reisha of the latter Beraisa ('Meraglim,
Yehoshua ve'Kalev Natlu Chelkan') holds 'le'Yotz'ei Mitzrayim Nischalkah'?
(b) How is it possible to establish even the first Beraisa like those who
hold 'le'Ba'ei ha'Aretz Nischalkah'?
(c) From whom did the 'B'nei ha'Mislonenim really inherit? Why can they not
have been literally the sons of the Mislonenim?
(d) How would they have then inherited from their great-grandfathers,
assuming the author to be ...
- ... Rebbi Shimon ben Elazar (as we just suggested)?
- ... Rebbi Yonasan?
(a) We established that the daughters of Tz'lofchad inherited their father's
Cheilek Bechorah in the property of his father. We already cited Rabah's
answer to the Kashya ('Eretz Yisrael Muchzekes Hi'), that since neither
Chefer nor Tz'lofchad had yet received their portion in Eretz Yisrael, it
ought to have been considered Ra'uy, and a Bechor does not inherit a double
portion in Ra'uy.
How does Rav Yehudah Amar Shmuel initially answer it?
(b) Does this mean that the entire Beraisa is talking about the inheritance
(c) What do we ask on this from Rebbi Yehudah in the Beraisa regarding the
ten Batei Avos of Menasheh (that we discussed earlier)?
(d) Why does the Pasuk refer to the portions of land of the ten Batei Avos
as "Chevlei Menasheh"?
(a) If Eretz Yisrael was indeed Muchzekes from the time they left Egypt (as
Rabah explains), then why was Moshe in doubt whether the daughters of
Tz'lofchad were entitled to the Cheilek Bechorah of Tz'lofchad in Chefer's
property, or not?
(b) This is based on a Beraisa of Rebbi Chidka, who quotes Rebbi Shimon
Who was Rebbi Shimon ha'Shikmoni?
(c) If, as we just explained, the Tana interprets Moshe's doubt concerning
the B'nos Tz'lofchad's Cheilek ha'Bechorah, then what did Moshe hold with
regard to their right to their father's Cheilek Pashut? Why did he have no
doubts about that?
(d) From where would Moshe have known the Dinim of inheritance, even though
they were not yet recorded?
(a) What does Rebbi Shimon ha'Shikmoni say about ...
Answers to questions
(b) If Moshe knew that a Mechalel-Shabbos earns the death-sentence, why did
he need to ask Hashem?
- ... Parshas Nachalos? Why did it have to come about through the B'nos Tz'lofchad (why did Moshe not teach it straight, like he did the major part of the Torah)?
- ... Parshas Mekoshesh? Why did it have to come about through the episode with the Mekoshesh Eitzim?
(c) What important lesson can we learn from these statements?
(a) Why did Moshe doubt whether we learn from the Pasuk in Va'eira
"ve'Nasati Lachem Morashah, Ani Hashem" teaches us that 'Eretz Yisrael
Muchzekes Hi' or not? What else might the Pasuk be coming to imply?
(b) How do we know that it *can* also be synonymous with 'Yerushah'?
(c) And from where do we learn that it ...
(d) According to the other meaning of the word, which similar D'rashah do we
make from the Pasuk in the Shirah "Tevi'emo ve'Sita'emo be'Har Nachalascha"?
- ... *is*?
- ... in any event, implies "Morashah", 've'Lo Yerushah'?
What should the Torah otherwise have written?
(a) What appears strange with the Pasuk (in connection with the B'nos
Tz'lofchad) "va'Ta'amodnah Lifnei Moshe, ve'Lifnei Elazar ha'Kohen ve'Lifnei
ha'Nesi'im ve'Chol ha'Eidah"?
(b) Rebbi Yashiyah answers 'Sareis ha'Mikra ve'Darsheihu'.
What does he
mean by that?
(c) Then why did the Pasuk invert the order?
(a) How does Aba Chanan in the name of Rebbi Eliezer answer the Kashya?
(b) What is the basis of their Machlokes?
(c) How do we reconcile the ruling 'Cholkin' with the ruling 'Ein Cholkin'?
(d) In which case do the Tana'im argue?
(a) The Beraisa concludes that the daughters of Tz'lofchad were
Chochmaniyos, Darshaniyos and Tzidkaniyos. We learn 'Chochmaniyos' from the
fact that they spoke up at the right moment.
What does this mean? What did
(b) They were Darshaniyos, because they knew that if Tz'lofchad had had a
son, they would have remained silent.
How did Rebbi Yirmiyah react when he
learned the Beraisa which states 'Bas'?
(c) How did Abaye explain the Beraisa?
(d) From where did they know this? What then, was their She'eilah?
(a) From where do we know that they were Tzidkaniyos?
Answers to questions
(b) What does Rebbi Eliezer ben Ya'akov in a Beraisa comment on this point?
(c) According to Rav Chisda, a woman who marries before the age of twenty,
can have children until she is sixty.
What does he say about a woman who
(d) In that case, how were the B'nos Tz'lafchad able to have children?
- ... after she is twenty?
- ... from the age of forty?