The Daughters of (B'not) Zelophehad Text of Dvar Torah

This year my father’s yahrzeit, the 16^th of Tammuz, falls within the week during which we read Parshat Pinchas. This parsha is always read just before or at the beginning of the 3 Weeks when we mourn the loss of our 2 Temples and other national tragedies. The parsha offers a hopeful contrast in that it tells of preparations to finally enter the Land of Israel after 40 years in the desert . We see the passing of the torch of leadership to the next generation, represented by Pinchas, Joshua and Bnot Zlophchad, the daughters of Zlophchad.

The parsha begins with the reward given by God to Pinchas. His decisive action in the previous parsha ended the plague by which the Israelites were punished for their final acts of rebellion against God. His reward is that he and his descendants will be leaders of the nation as Kohanim, a status he had not previously had though he was Aaron’s grandson. Near the end of the parsha, Moshe, following God’s instructions, appoints Joshua as his successor.

Today in memory of my father, I would like to focus on the five sisters, Bnot Zlophchad. This designation, “the daughters of Zlophchad” by which they have been remembered throughout history seems to downplay their individuality. However, unlike many female characters in Tanach who are nameless, all five of their names are given each time their story appears in the Torah and in the Book of Joshua as well. They come to Moshe asking to be allowed to inherit their dead father’s portion in the Land of Israel in order to perpetuate his name. Moshe immediately brings their claim directly to God. God not only agrees with their position but also introduces the laws of inheritance for all future generations.

The sisters’ love of the land of Israel and their concern for the continuity of their family line in Jewish destiny reflect aspects of my father’s life. Totally on his own initiative, he gave out JNF tzedakah boxes to family, friends and neighbors in his apartment building and he was also very concerned about the next generation of Jews. Two of his favorite charities were Hillel and BBYO. He made no distinction between the importance of girls and boys and enthusiastically encouraged and supported my Jewish learning and development.

We first hear the names- Machla, Noa , Chogla, Milka and Tirtza in the census of the tribal families which will serve as the basis for apportioning the land. At the end of that census, we are told

In the very next verse, Bnot Zlophchad come to Moshe to request that as their father’s only offspring, they be allowed to inherit their father’s portion in the Land so that his name not disappear. Based on a Midrash, Rashi remarks on this juxtaposition.

In another comment, Rashi explains that Bnot Zlophchad had a love for the Land of Israel like their ancestor Joseph who made his brothers promise that his bones would be brought back there for burial. Their connection to Joseph is highlighted when they are introduced by the addition of the phrase “to the families of Menashe ben Yosef” after a long genealogy which already includes Menashe.

Some commentators see an oblique reference to Bnot Zlophchad in the cryptic first verse of the blessing that Jacob gives to Joseph. It reads:

This verse has been interpreted and translated several entirely different ways.

The translation in accordance with the interpretation of Ramban is:

A son, a bough is Joseph; a son, a bough upon a spring, which sends forth daughter branches upon a high wall.

While Ramban associates these daughter branches with the two tribes derived from Joseph’s progeny, Efraim and Menashe, others take the reference to Banot- Daughters- even more literally. Ovadiah Bartenura, a 16^th century rabbi more famous for his commentary on the Mishnah, suggests the verse alludes to Bnot Zlophchad and the double portion they received in Eretz Yisroel. In Bamidbar Rabba 21, the reference in the verse to a wall is interpreted to mean that these daughters will receive an inheritance on both sides of the Jordan River, a barrier that Moshe himself was not allowed to cross.

But the daughters of Zlophchad are not appreciated just for their love of the land of Israel. The Talmud in Baba Batra 119b praises Bnot Zlophchad as being wise, skillful interpreters of Torah and virtuous.

In the very first word of the story, Bnot Zlophchad reveal their wisdom by the manner in which they bring their claim. The verse begins – Vatikravna Bnot Zlophchad . “ The daughters of Zlophchad drew near.” The translation used by Sefaria here is not a nuanced one. The root of the verb is the same as that of “karov” which means “close”. While the verb suggests a dignified non-confrontational approach, it is not a sign of weakness. The very next verse which begins with the verb “V’Taamodna” “and they stood” makes it clear that they are not shrinking violets. Their courage and willingness to forcefully assert their claim is reinforced by the continuation of the verse which tells us that they stood not only before Moshe but also before Elazar the Cohen, the tribal leaders and the entire assembly.

The sisters begin by declaring that the cause of their father’s death in the desert was not because he was part of Korach’s rebellion. This was important because the descendants of those who rebelled were deprived of their portion in the land. They may also mention this to be sure that Moshe will not be biased against them.

The next verse makes their main claim:

Moshe’s reponse is to bring their case to Hashem.

Several words in their speech remind us of an incident many years earlier when Moshe had to bring the petitioners’ claim to God. In Parshat Behaalotcha, during the second year they were in the desert, men who had been in contact with a dead body were not allowed to bring the Korban Pesach. They complained to Moshe that it was unfair that they lose Nigara the opportunity to bring this important sacrifice, among the rest of Bnei Yisroel. Bitoch Bnei Yisroel . Their appearance before Moshe and Aharon is also described as a drawing close Vayikrivu. God’s answer is to establish a second chance to bring the Korban on Pesach Sheni, the 14^th of Iyar. In both situations, God responds not just with an answer to the specific question asked but also lays out the rules for how the matter should be handled in future generations. The civility and reasonableness of those protesting unfairness in these two incidents stands in sharp contrast to the events that occur in the chapters in between. The harsh complaints and laments of the Israelites delay the entrance into Eretz Yisroel by 38 years and cause all but 2 of the men of the generation that left Egypt to die in the desert

In the story of Bnot Zlophchad, the laws of inheritance are presented by Hashem for the very first time in the Torah. Chazal in the Gemarra and later commentators ask why these important laws were given in this way? We see several approaches to this question reflected in Rashi’s commentary on the phrase:

As I mentioned earlier, the Talmud in Baba Batra 119b attributes some of the sisters’ merit to their wisdom and their understanding of the subtleties of the Torah. The Gemarra adds some context to demonstrate their intelligence and ability to interpret Torah law. To paraphrase the Gemarra, it tells us that Bnot Zlophchad approached Moshe at the very time that he was teaching the laws of Yibum. Yibum is the mitzvah by which the brother of a man who dies childless is expected to marry the widow so that their first child will perpetuate the name of the deceased brother. The sisters apparently know that even though the verse itself says “Ben” normally translated as son, Yibum is not required even if the original couple has had only a daughter. Thus, they argue that if we as daughters are not the equals of a male child for purposes of inheritance, we should also not suffice to relieve our mother of the requirement of Yibum.

The particular wording of God’s response suggests that the merit of Bnot Zlophchad goes beyond their erudition and the respectful manner in which they present their claim. I believe it is the motivation behind their request that causes God to respond, in verse 7: Keyn Bnot Zlophchad Dovrot “ “ the daughters of Zlophchad speak correctly”. The sisters are not focused on themselves but on their concern for preserving their father’s name through the generations by having it linked to a portion in the Land of Israel.

Their motivation and desire are aligned with God’s will. Indeed, this is a fairly unusual usage of the word “Keyn” or Cheyn, which usually describes not a speech or an idea but rather an action. In many contexts, the word suggests that what is being done is in consonance with a previously indicated desire or direction. There is a theory that to understand the meaning of a word it is helpful to look at where it is first used in the Torah. The first six appearances of the word Keyn or Cheyn are in the first chapter of the book of Genesis. On many of the days of Creation, after God speaks his intention to have some aspect of Creation appear, the description is followed by the words “Vayehi-cheyn” “and it was so”.

Rashi comments that the word Keyn indicates that Bnot Zlophchad have understood the matter as it is written before God on high and their eye saw what Moshe’s eye did not see.

In his commentary on Parshat Mishpatim, the Akeidat Yitzchak, Rabbi Yitzhak Arama, a 15^th century Spanish rabbi, also points to Bnot Zlophchad as examples of individuals who intuited the fundamental law underpinning the universe when even Moshe was unclear about it. He explains that the Torah, the blueprint for Creation, instructs humanity in this fundamental law so that humanity will be able serve its purpose as a partner with Hashem in sustaining Creation.

In the same passage, he links the adherence by humanity to this fundamental law to the coming of the Messiah. Commenting on the name of this parsha, the Lubavitcher Rebbe opines that Pinchas “achieved a somewhat messianic transformation of the Jewish people of his time” enabling them to make preparations in this parsha for a future in the Land of Israel.

I think that the episode of Bnot Zlophchad reinforces these allusions to the Messiah. In a fascinating book The Moon’s Lost Light: A Deeper Torah Perspective on Geula and Feminine Equality, Devorah Fastig posits that at the time of the future redemption there will no longer be a hierarchical distinction between men and women. She bases this idea on the Targum Yonatan’s translation, and later commentaries that cite, Jeremiah’s prophecy that Ki Vara Chadasha BaAretz Nikeva tisovayv gaver “For the Lord has created something new on earth: a woman courts (or “encircles”) a man." This adds an extra dimension to the perspicacity of Bnot Zlophchad who recognize the equality of men and women in God’s eyes, despite the differentiation in the society of their time.

The Sifrei Bamidbar, interprets the phrase that begins our story:

But Bnot Zlophchad also are willing to live in the reality of the world as it is. Their acceptance of a less than ideal compromise closes the entire book of Bamidbar. In Parshat Masei, their kinsmen come to Moshe distressed that if any of the sisters marry men from another tribe, their inheritance will go to the tribe of their husband. Moshe responds that their kinsmen have also spoken correctly, using that same word Keyn. Moshe then either mandates or suggests that each woman marry within the tribe, and so they do.

Two of the last 4 verses of the Book of Bamidbar, the Book of Numbers, tell us:

And so their names, as well as the name of their father, are memorialized in the Torah itself.

Bnot Zlophchad are models for all of us, not just women. They are models of how we should not be afraid to seek ways that are personally meaningful to us to perpetuate the wonderful heritage and connection to our Jewish forebearers that we have received from our parents. They show us how this must be done respectfully and with a deep grounding in the intricacies of Jewish law and tradition.

I am very grateful that my father lived a long life in which he was able to impart to me his love of Judaism, the Jewish people and his extended family. My memories of him will continue to inspire me throughout my life.