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BAVA BASRA 151
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BAVA BASRA 151 (4 Shevat) - Dedicated by Chaim and Gedalyah Feder (of Efrat and Har Nof) in memory of their father, Reb Menachem Mendel ben Reb Yisrael Elazar Feder.

[151a - 39 lines; 151b - 45 lines]

1) [line 2] KEIVAN SHE'HECHEZIK - when he has taken possession [of the land, then the Shtar, wherever it is, also becomes his]; see Background to Bava Basra 149:18

2)
[line 6] HA'MAKDISH NECHASAV - one who sanctifies his property to be the property of the Beis ha'Mikdash
3a)
[line 7] ZECHARIM [YIMACHRU L'TZORCHEI] OLOS - the male animals shall be sold for the purposes of being brought as Olah offerings [and the money the seller receives for them shall be given to the Beis ha'Mikdash] (Girsa of the BACH, based on the Girsa of the Mishnah in Shekalim 4:7). The Gemara proves from this Mishnah that animals are included in the term "Nechasim."
  b)
[line 8] NEKEVOS YIMACHRU L'TZORCHEI ZIVCHEI SHELAMIM - the female animals shall be sold for the purposes of being brought as Shelamim offerings

4)
[line 7] OLOS... SHELAMIM
(a) A person may offer a Korban in the Beis ha'Mikdash as a voluntary sacrifice (Olas Nedavah), as it states in Vayikra 1:2. Voluntary Korbanos may be Olos (which are burned entirely on the Mizbe'ach, see Vayikra 1:2-17, 6:1-6), Shelamim (parts of which are eaten, see Vayikra 3:1-17, 7:11-21, 7:28-37) or Menachos (flour offerings, see Vayikra 2:1-13, 6:7-11, 7:9-10).
(b) See Background to Kidushin 55:2 and Bava Kama 13:1 for the details of each type of Korban.

5)
[line 9] OFOS - birds

6)
[line 10] YEINOS, SHEMANIM - wines, oils (NESACHIM)
(a) The Nesachim are wine libations that are brought together with a Korban Shelamim or Olah, whether the Korban is offered by the Tzibur (Bamidbar 28:11-15, 20-21) or by an individual (Bamidbar 15:3-16). They are brought along with the Minchas Nesachim, a meal offering that is offered with these Korbanos.
(b) See Background to Kidushin 37:12 for the details of the Nesachim.

7)
[line 12] MA'ALIN LO TEFILIN - (a) We assess for him the value of his Tefilin (and, instead of taking them away as a result of his sanctifying all of his property to Hekdesh, we let him keep his Tefilin and we let him borrow money in the amount of the value of the Tefilin and give the money to Hekdesh) (RASHI to Bava Kama 102b); (b) We give him his Tefilin and let him redeem them for money (RASHBAM here, RASHI to Erchin 23b); (c) We remove his Tefilin from [upon] him (RAMBAM, Perush ha'Mishnayos, Erchin 6:4; RABEINU GERSHOM here); (d) We sell his Tefilin for the highest amount ("Iluy") that one will pay for it, and we require him to give that money to Hekdesh (TIFERES YISRAEL to Erchin 6:4)
8)
[line 14] ASUR LI'ZEVUNEI - it is forbidden to sell it
9)
[line 18] IMEI D'... - the mother of...
10)
[line 19] KASVINHU L'NICHSAH - she wrote (as a gift) her property to...
11)
[line 20] BA'AYA L'INSUVEI LEI L'... - she wanted to get married to...
12a)
[line 22] MISHUM (D'ASU) [D'ASISU] MI'MULA'EI - (a) since you come from a family with a permanent, incurable blemish (RASHI to Kesuvos 85a); (b) i. since you come from a severed (short-lived) family (the House of Eli, whose male members were cursed to die young - see Shmuel I 2:27-35) (RASHI to Yevamos 76a and to Bava Metzia 109a); ii. since you come from the town of Memula, the residence of the House of Eli (RASHBAM here, TOSFOS to Yevamos ibid.); (c) since you are a great person (ARUCH)
    b)
[line 22] AMRISU MILEI MULYASA - (a) you say blemished words (RASHBAM here, RASHI to Bava Metzia 109a); (b) you say severed words (that have no foundation) (RASHBAM 137a, second explanation, and RASHI to Eruvin 25b); (c) you say great (impossible) words (ARUCH)
13a)
[line 25] B'URSA - at night
    b)
[line 25] B'TZAFRA - in the morning
14)
[line 27] UKMEI B'NICHSEI - he set him up with his property (i.e. he ruled in his favor)
15)
[line 29] V'HA SHECHIVA - but she died (and a Shechiv Mera can retract her gift only if she recovers (Mishnah 146b); if she dies, then the original recipient of the gift should acquire it)!
16)
[line 30] KOL SHE'ILU OMED CHOZER, CHOZER B'MATANASO - in any case in which the Shechiv Mera may retract the gift if he or she recovers, the Shechiv Mera may retract the gift (and give it to a second person, and the second person acquires it even if the Shechiv Mera does not recover and dies)
17)
[line 30] L'ATZMO - for himself (i.e. a Shechiv Mera may retract his gift, even if he does not recover, and keep the property for himself)
18)
[line 32] MELUGA D'SHTAREI - a bag of documents (of debt)
19)
[line 34] ACHATEI - his sister
20)
[line 35] L'FANYA - in the evening
21)
[line 36] BACHAH LAH - he cried to her
22)
[line 36] MAR TZURBA D'RABANAN, U'MAR LAV TZURBA D'RABANAN - [when people see that you gave me nothing, they will say,] "That master is a Torah scholar, and that master (i.e. me) is not a Torah scholar"
23)
[last line] PISKETA D'FARDEISA - a piece of land of an orchard
24a)
[last line] KOL EIMAS D'HAVAS CHALSHA - whenever she would become sick
    b)
[last line] HAVAH MEKANYA LEI NIHALEI - she would transfer [ownership of] it to him


151b----------------------------------------151b


25)
[line 1] V'CHI KAIMA HAVAS HADRA BAH - and when she would recover, she would retract it (the gift)
26)
[line 2] TA KENI - come, acquire it
27)
[line 2] LO BA'INA - I do not want [to come to acquire it, because when you recover you will just retract the gift]
28)
[line 3] KOL HEICHA D'VA'IS - in whatever manner you want
29)
[line 4] SHAIRAH V'KANU MINAH - [he made sure that] she left some property [in her own possession] and he made a Kinyan to acquire [the rest of the property] from her
30)
[line 6] MAI EISI? - Why should I come?
31)
[line 7] MACHINA LACH B'SILVA D'LO MABA DAMA - I will torture (lit. hit) you with a thorn or barb that does not let blood when it pierces the skin; i.e. I will excommunicate you (RASHBAM)
32)
[line 8] AMAR LEHU L'SAHADEI - he (Rav Nachman) said to witnesses
33)
[line 9] AMRAH HACHI, "VAI D'KA MEISAH HACH ITESA" - [the witnesses replied that] she said this, "Woe that this woman (i.e. me) is dying!"
34)
[line 11] METZAVEH MACHMAS MISAH CHOZER - [in a case in which a Shechiv Mera gives away only a part of his property, but] he commands [to give it] because of [his impending] death, he may retract [the gift if he recovers]
35)
[line 12] MATNAS SHECHIV MERA B'MIKTZAS - a gift of a Shechiv Mera in which he gives away only part of his property (see Background to Bava Basra 138:9, and see Chart #9)
36)
[line 19] LO TEISLU BUKEI SERIKEI B'RAV NACHMAN - (lit. do not suspend empty bottles from Rav Nachman) do not attribute empty statements to Rav Nachman
37)
[line 30] IMAN SHEL BENEI ROCHEL - the mother of the sons of Rochel (the name of their father)
38)
[line 31] TINASEN KEVINASI L'VITI - (O.F. nosche) my brooch shall be given to my daughter
39)
[line 31] SHNEIM ASAR MANEH - twelve Maneh, equal to twelve hundred silver Dinerin

40)
[line 34] SHTAR SHICHRUR ZEH L'AVDI - [one who says, "Give] this bill of release to my slave" (GET SHICHRUR)
(a) A Jew who owns a Nochri slave (an Eved Kena'ani) may release the slave from bondage in one of two ways: by accepting payment for the slave's release, or by giving the slave a "Get Shichrur," or bill of release (Kidushin 22b). If the slave is not released in one of these two ways, he is still considered to be a slave for all Halachic matters (such as with regard to whom he is allowed to marry and what Mitzvos he is obligated to keep.)
(b) Like a Get given to a woman to divorce her, a Get Shichrur must be given during the lifetime of the master, and it is not effective after the master's death (rather, the heirs inherit the slave).

41)
[line 37] MAH GET LAV BAR KINYAN - just like a Get does not need an act of Kinyan (in order for the woman to acquire it and be divorced)
42a)
[line 41] HANEI MASNAISA - these Beraisos (quoted above, which imply that one does not need to make a Kinyan when one specifically states that he is giving the gift because he thinks he is going to die)
    b)
[line 41] B'MECHALEK KOL NECHASAV - are discussing a case in which the Shechiv Mera is distributing all of his property (and thus it is clear beyond any doubt that he is giving the gift only because he thinks he is going to die, since he is leaving nothing for himself)

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