Question: "Va'Yikach Es Bas Levi" - is a woman 130 years old called a Bas?!

(Rav Chama bar Chanina): The verse discusses Yocheved, who was conceived on the journey to Mitzrayim, and born between the walls (when they entered Mitzrayim. The above verse discusses Amram remarrying her. Six months later she gave birth to Moshe, who was 80 years old at the time of Yetzi'as Mitzrayim, 210 years after Bnei Yisrael entered Mitzrayim. It follows that she was 130 years old when she remarried.)

"Asher Yoldah Osah l'Levi b'Mitzrayim" - Yocheved was born in Mitzrayim, but she was not conceived there.

The question remains, since she was 130, why is she called "Bas"?

Answer (Rav Yehudah bar Zvida): Signs of youth returned to her. Her skin became smooth, even the wrinkles. Her original beauty returned.

Question: Why does it say "va'Yikach"? It should say "he returned"! (Amram remarried her, after separating from her.)

Answer (Rav Yehudah bar Zvida): He acted like one who marries. He sat her in a bride's chair. Aharon and Miryam danced in front of her, and angels said "Em ha'Banim Semechah".

When the Torah discusses Tzelafchad's daughters marrying, it lists them in order of their age. Here (when they asked for an inheritance), it lists them according to their Chachmah!

This supports R. Ami.

(R. Ami): In matters of Torah, we give priority to the greatest Chacham. At a banquet, first priority is to the oldest.

(Rav Ashi): This applies only if he is extremely Chacham or old.

Rejection (of the support for R. Ami - Beraisa - Tana d'Vei R. Yishmael): "Va'Tihyenah (they were)" - Tzelafchad's daughters were equal in Chachmah. (This is why they are listed in different orders.)

(Rav Yehudah): Tzelafchad's daughters were allowed to marry to any tribe - "la'Tov b'Eineihem Tihyenah l'Nashim."

Question: The verse continues "Ach l'Mishpachas Mate Avihem"!

Answer: That is merely good counsel, that they should marry only suitable men.

Question (Rabah - Beraisa): (It says before Aseres ha'Dibros) "Emor Aleihem" - to those that stood on Har Sinai; "l'Doroseichem" refers to generations to come;

Question: If it mentions the fathers (who stood on Har Sinai), why must it mention the children (generations to come)? If it mentions the children, why must it mention the fathers?

Answer: It must say both, because some Mitzvos apply only to the fathers, and others apply only to the children.

It says about the fathers "v'Chol Bas Yoreshes Nachalah" (any daughter who inherits will marry a man of her tribe. This does not apply to the children);

Many Mitzvos apply to the children that did not apply to the fathers (i.e. Mitzvos of Eretz Yisrael).

Therefore, the verse needed to mention fathers and children.

(Summation of Rabah's question): This shows that a daughter (of that generation) who inherited was commanded to marry within her tribe!

Answer (Rabah): All such daughters except for Tzelafchad's were commanded.

Question: The Beraisa says that "v'Chol Bas Yoreshes Nachalah (will marry a man of her tribe)" applied only to the fathers. How do we learn this from the verse?

Answer (Rava): "Zeh ha'Davar" - this matter applies only to this generation.

Question (Rabah Zuti): Regarding slaughtering Korbanos outside the Mikdash, it also says "Zeh ha'Davar." Did this only apply to that generation?!

Answer (Rav Ashi): No. There, it says "l'Dorosom".

Question (Rabah Zuti): Regarding annulment of vows, it also says "Zeh ha'Davar." Did this only apply to that generation?!

Answer (Rav Ashi): We learn a Gezeirah Shavah "Zeh-Zeh" from slaughtering Korbanos outside the Mikdash, that it applies to all generations.

Question: If so, we should also learn "Zeh-Zeh" to a daughter who inherits (that it applies to all generations)!

Answer: If so, there would be no need to say "Zeh ha'Davar" at all! (We normally assume that any Mitzvah applies to all generations.)

The Gezeirah Shavah between slaughtering outside the Mikdash and vows was needed for other laws.

Question: For what was the Gezeirah Shavah needed?

Answer (Beraisa): It says "Zeh ha'Davar" here (regarding vows), and also there (regarding slaughtering outside the Mikdash)l

There it says "Aharon v'El Banav v'El Kol Bnei Yisrael." This applies also to vows.

Question: In what sense does it apply to vows?

Answer (Rav Acha bar Yakov): Three commoners can annul a vow (if the one who vowed regrets it).

Question: It says "Roshei ha'Matos"!

Answer: That teaches like Rav Chisda taught, that one expert may annul a vow.

Here it says "Roshei ha'Matos." This applies also to slaughtering outside the Mikdash.

Question: In what sense does it apply?

Answer (Rav Sheshes): One who made something Hekdesh can retract this (if he regrets it, just like one can retract a vow).

Question: According to Beis Shamai, one cannot retract Hekdesh. What do they learn from "Zeh ha'Davar" said regarding slaughtering outside the Mikdash?

(Mishnah - Beis Shamai): If one made something Hekdesh by mistake, it is Hekdesh;

Beis Hillel say, it is not. (We retract Hekdesh by showing that it was a mistake. According to Beis Shamai, in any case it is Hekdesh!)

Answer: One is liable only for slaughtering (Korbanos outside the Mikdash), but not for Melikah (cutting a bird's neck with the fingernail).

Question: What do Beis Shamai learn from "Zeh ha'Davar" said regarding vows?

Answer: A Chacham permits vows (retroactively, through regret of the one who vowed), but a husband cannot. A husband annuls vows (from now and onwards, without regret), but a Chacham cannot.