Bava Batra

how could she be called 'daughter'  when she was a hundred and thirty years old; for R. Hama b. Hanina said:  It was Jochebed who was conceived on the way  and born between the walls [of Egypt] for so it is written, Who was born  to Levi in Egypt,  [which implies that] her birth was in Egypt but her conception was not in Egypt.  Why, then, was she called, 'daughter'? — R. Judah b. Zebida said: This teaches that marks of youth reappeared on her. The flesh [of her body] was again smooth, the wrinkles [of old age] were straightened out and [her] beauty returned. [Instead of], and he took,  it should have read, 'and he took again'!  — R. Judah b. Zebida said: [This] teaches that he arranged for her a ceremonial of [a first] marriage; placing her in a [bridal] litter while Aaron and Miriam sang in her honour, and ministering angels recited: The joyful mother of the children. Further on,  Scripture enumerates them  according to their age  and here  according to their wisdom, — this [is evidence] in support of R. Ammi. For R. Ammi said: At a session,  priority is to be given to  wisdom; at a festive gathering.  age takes precedence.  R. Ashi said: This,  [only] when one is distinguished in wisdom; and that,  [only] when one is distinguished in old age. The school of R. Ishmael taught: The daughters of Zelophehad were [all] alike,  for it is said, and they were  [implying], 'all of them possessed the same status'. Rab Judah said in the name of R. Samuel: The daughters of Zelophehad were given permission to he married to any of the tribes,  for it is said, Let them be married to whom they think best.  How, then, may one explain [the text]. Only into the family of the tribe of their father shall they be married?  — Scripture gave them good advice,  [namely], that they should he married only to such as are worthy of them. Rabbah raised an objection: 'Say unto them,  [means] to those who stood on Mount Sinai; throughout your generations,  [refers] to the coming generations. If fathers were mentioned, why were sons [also] mentioned; and if sons were mentioned, why should fathers be mentioned? — Because some [precepts] which apply to the fathers  are inapplicable to the sons,  and some which apply to the sons are inapplicable to the fathers. In [the case of] the fathers it is said: And every daughter that possesseth an inheritance;  while many precepts were given  to the sons  and not to the fathers.  Since, [therefore.] certain precepts apply to the fathers and not to the sons while others apply to the sons and not to the fathers, it was necessary to specify the fathers and it was [also] necessary to specify the sons.' At all events, it was taught, 'In the case of the fathers it is said: And every daughter that possesseth an inheritance'?  — He raised the objection and he [also] replied to it: 'With the exception' [he said] 'of the daughters of Zelophehad'. The Master said: 'In the case of the fathers it is said: And every daughter that possesseth an inheritance,  [etc.]' What evidence is there that this applied 'to the fathers and not to the sons'? — Raba said: Scripture states: This is the thing.  [which implies], 'this thing shall he applicable only to this generation'. Rabbah Zuti said to R. Ashi: If this is the case,  does This is the thing,  [said in connection] with [animals] slaughtered outside [the Temple], also [imply] that [that Jaw] was to apply to that generation only?  — There, [the case is] different, for it is written, throughout their generations.