(ט) וּבַת֙ אִ֣ישׁ כֹּהֵ֔ן כִּ֥י תֵחֵ֖ל לִזְנ֑וֹת אֶת־אָבִ֙יהָ֙ הִ֣יא מְחַלֶּ֔לֶת בָּאֵ֖שׁ תִּשָּׂרֵֽף׃ {ס}
(9) When the daughter of a priest defiles herself through harlotry, it is her father whom she defiles; she shall be put to the fire.
(ח) וְאֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל תְּדַבֵּ֣ר לֵאמֹ֑ר אִ֣ישׁ כִּֽי־יָמ֗וּת וּבֵן֙ אֵ֣ין ל֔וֹ וְהַֽעֲבַרְתֶּ֥ם אֶת־נַחֲלָת֖וֹ לְבִתּֽוֹ׃
(8) “Further, speak to the Israelite people as follows: ‘If a householder*householder Typically, a man. Lit. “participant whose involvement defines the depicted situation.” Trad. “man.” See the Dictionary under ’ish. dies without leaving a son, you shall transfer his property to his daughter.
(ח) וְכׇל־בַּ֞ת יֹרֶ֣שֶׁת נַחֲלָ֗ה מִמַּטּוֹת֮ בְּנֵ֣י יִשְׂרָאֵל֒ לְאֶחָ֗ד מִמִּשְׁפַּ֛חַת מַטֵּ֥ה אָבִ֖יהָ תִּהְיֶ֣ה לְאִשָּׁ֑ה לְמַ֗עַן יִֽירְשׁוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אִ֖ישׁ נַחֲלַ֥ת אֲבֹתָֽיו׃
(8) Every daughter among the Israelite tribes who inherits a share must become the wife of someone from a clan of her father’s tribe, in order that every Israelite [heir] may keep an ancestral share.
(יב) אֲשֶׁ֤ר בָּנֵ֨ינוּ ׀ כִּנְטִעִים֮ מְגֻדָּלִ֢ים בִּֽנְעוּרֵ֫יהֶ֥ם בְּנוֹתֵ֥ינוּ כְזָוִיֹּ֑ת מְ֝חֻטָּב֗וֹת תַּבְנִ֥ית הֵיכָֽל׃
(12) cThe meaning of several phrases in vv. 12–14 is uncertain.For our sons are like saplings,
well-tended in their youth;
our daughters are like cornerstones
trimmed to give shape to a palace.
well-tended in their youth;
our daughters are like cornerstones
trimmed to give shape to a palace.
ואלא משום דכתיב בת לאביה מטמונת שוא מפחדה לא יישן בלילה בקטנותה שמא תתפתה בנערותה שמא תזנה בגרה שמא לא תינשא נישאת שמא לא יהיו לה בנים הזקינה שמא תעשה כשפים הא רבנן נמי אמרוה אי אפשר לעולם בלא זכרים ובלא נקבות אשרי מי שבניו זכרים אוי לו למי שבניו נקבות
Rather, perhaps the book poses a difficulty because it is written there: A daughter is for her father false treasure; due to fear for her he will not sleep at night: During her minority, lest she be seduced; during her young womanhood lest she engage in licentiousness; once she has reached her majority, lest she not marry; once she marries, lest she have no children; once she grows old, lest she engage in witchcraft (Ben Sira 42:11–14). Perhaps you believe that one should not say this to the father of daughters. Didn’t the Sages also say it with regard to women? They said: It is impossible for the world to exist without males and without females; nevertheless, happy is one whose children are males and woe unto him whose children are females.
בן ולא בת: תניא אמר רבי שמעון בדין הוא שתהא בת ראויה להיות כבן סורר ומורה
§ The mishna teaches that the penalty for rebelliousness is imposed upon a son, but not upon a daughter. It is taught in a baraita: Rabbi Shimon says: It would be reasonable that a daughter should be fit to be treated like a stubborn and rebellious son, and to be punished like him if she sins in the same way as he does.
תָּנוּ רַבָּנַן: לֹא יִמְכּוֹר אָדָם סֵפֶר תּוֹרָה אַף עַל פִּי שֶׁאֵינוֹ צָרִיךְ לוֹ. יָתֵר עַל כֵּן אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל: אֲפִילּוּ אֵין לוֹ מַה יֹּאכַל וּמָכַר סֵפֶר תּוֹרָה אוֹ בִּתּוֹ — אֵינוֹ רוֹאֶה סִימַן בְּרָכָה לְעוֹלָם.
On the same topic, the Sages taught in a baraita: A person may not sell a Torah scroll, even if he does not need it. Furthermore, Rabban Shimon ben Gamliel said: Even if a person has nothing to eat, and out of his need he sold a Torah scroll or he sold his daughter to be a maidservant, he never sees a sign of blessing from the proceeds of either sale. Clearly, it is never appropriate to sell a Torah scroll for any purpose.
אִם יֵשׁ לָהּ זְכוּת — הָיְתָה תּוֹלָה לָהּ. יֵשׁ זְכוּת תּוֹלָה שָׁנָה אַחַת, יֵשׁ זְכוּת תּוֹלָה שְׁתֵּי שָׁנִים, יֵשׁ זְכוּת תּוֹלָה שָׁלֹשׁ שָׁנִים. מִכָּאן אוֹמֵר בֶּן עַזַּאי: חַיָּיב אָדָם לְלַמֵּד אֶת בִּתּוֹ תּוֹרָה, שֶׁאִם תִּשְׁתֶּה תֵּדַע שֶׁהַזְּכוּת תּוֹלָה לָהּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר: כׇּל הַמְלַמֵּד בִּתּוֹ תּוֹרָה — (כְּאִילּוּ) לוֹמְּדָהּ תִּפְלוּת.
The mishna limits the scope of the previous statement: If she has merit, it delays punishment for her and she does not die immediately. There is a merit that delays punishment for one year, there is a larger merit that delays punishment for two years, and there is a merit that delays punishment for three years. From here Ben Azzai states: A person is obligated to teach his daughter Torah, so that if she drinks and does not die immediately, she will know that some merit she has delayed punishment for her. Rabbi Eliezer says: Anyone who teaches his daughter Torah is teaching her promiscuity [tiflut].
תָּנוּ רַבָּנַן: הָאוֹהֵב אֶת אִשְׁתּוֹ כְּגוּפוֹ, וְהַמְכַבְּדָהּ יוֹתֵר מִגּוּפוֹ, וְהַמַּדְרִיךְ בָּנָיו וּבְנוֹתָיו בְּדֶרֶךְ יְשָׁרָה, וְהַמַּשִּׂיאָן סָמוּךְ לְפִירְקָן — עָלָיו הַכָּתוּב אוֹמֵר: ״וְיָדַעְתָּ כִּי שָׁלוֹם אׇהֳלֶךָ״. הָאוֹהֵב אֶת שְׁכֵינָיו, וְהַמְקָרֵב אֶת קְרוֹבָיו, וְהַנּוֹשֵׂא אֶת בַּת אֲחוֹתוֹ,
§ The Sages taught: One who loves his wife as he loves himself, and who honors her more than himself, and who instructs his sons and daughters in an upright path, and who marries them off near the time when they reach maturity, about him the verse states: And you shall know that your tent is in peace. As a result of his actions, there will be peace in his home, as it will be devoid of quarrel and sin. One who loves his neighbors, and who draws his relatives close, and who marries the daughter of his sister, a woman he knows and is fond of as a family relative and not only as a wife,