Talmud do Liczb 27:24

MISHNAH: Some inherit and bequeath; inherit but do not bequeath, bequeath but do not inherit, neither inherit nor bequeath¹Among relatives.. The following inherit and bequeath: The father from the sons, and the sons from the father, and the paternal brothers inherit and bequeath²The father inherits from his childless son. The sons inherit from their father. The brothers inherit from their childless brother after the father’s death.. A man from his mother, a man from his wife, and the sons of sisters inherit but do not bequeath³A son inherits from his widowed or divorced mother. A husband inherits from his wife. The sons of sisters inherit from an uncle who died without children or brothers. But women do not inherit except daughters of a man who died without sons.. A woman to her son, a woman to her husband, and the mother’s brothers bequeath but do not inherit³A son inherits from his widowed or divorced mother. A husband inherits from his wife. The sons of sisters inherit from an uncle who died without children or brothers. But women do not inherit except daughters of a man who died without sons.. But the maternal brothers neither inherit nor bequeath⁴Maternal halfbrothers are not considered relatives for the law of inheritance since Num. 26:55 restricts inheritance to “the paternal tribe.”.
The order of inheritances is the following: “If a man die without a son, you shall transfer his estate to his daughter⁵Num. 27:8. Biblical law of inheritance is derived mainly from Num. 27:8–11..” The son precedes the daughter and all the son’s descendants come before the daughter⁶If at the death of the father a daughter is alive and also a predeceased son’s daughter, the granddaughter will inherit but not the daughter. On the other hand, the daughter has a claim on the estate for support or dowry, cf. Mishnah 11, Ketubot 13:3.. The daughter precedes the brothers and all the daughter’s descendants precede the brothers. The brothers precede the father’s brothers and all their descendants precede the father’s brothers. This is the principle: For every one preceding in inheritance, his descendants precede⁷Only agnates inherit; all claims to inheritance are valid per stirpes.. But the father precedes all his descendants⁸But not his grandchildren. If a son dies during his father’s lifetime, the father inherits only if the son left no descendants. Since the brothers only could inherit as their father’s descendants, they cannot inherit if the father is alive..

HALAKHAH: “Some inherit and bequeath,” etc. It is written: “If a man die without a son, you shall transfer his estate to his daughter⁵Num. 27:8. Biblical law of inheritance is derived mainly from Num. 27:8–11..” Rebbi Ismael stated: The verse distinguished this inheritance from all other inheritances mentioned in the Torah, since for all of them it is written “you shall give,¹⁰The inheritance of the agnates, verses Num. 27:9–11.” but here is written: “you shall transfer.” It is an extension of the law¹¹He reads the hiph‘il “to transfer” in the meaning of pi‘el “to be pregnant”, to express an exception to the usual rules. As stated at the end of the paragraph, the inheritance of the daughter implies a transfer of the property to her sons, who belong to her husband’s family, not her father’s. that the daughter shall inherit. The Gentile Sages say, son and daughter are equal¹²This is the rule in Roman and Egyptian native law while in Egyptian Greek law the daughter inherited only if her dowry had not been paid (cf. R. Taubenschlag, The Law of Greco-Roman Egypt in the Light of the Papyri, New York 1944, §11.), for they explain “if he have no son;” therefore, if he has one both are equal. One objected, is it not written “if he have no daughter;¹³Num. 27:10.” therefore, if he has one are both equal¹⁴Would a daughter have to share her inheritance with the agnate uncles?? And you agree, if there is no child¹⁵A man’s brothers only inherit in the absence of stirpes., here also, if there is no son¹⁶A daughter only inherits in the absence of sons.. The Sadducees say, the son’s daughter and the daughter are equal¹⁷Babli 116b., for they explain: Since my son’s daughter who comes by force of her father does inherit from me, would it not be logical that my daughter who comes by force of myself should inherit from me? One told them, no. If you mention the son’s daughter who only inherits by the power of the brothers, what could you say about the daughter who only inherits by the power of the old man¹⁸The deceased son’s daughter inherits her father’s share in her grandfather’s estate; her claim is the same as that of any of her uncles. But a daughter who has brothers has no claim whatsoever on her father’s estate; she only has a lien on the estate for her dowry if at her father’s death she was not yet married. The principles of the claims of a son’s daughter and a daughter are different. Sifry Num.134.? The verse says, “any daughter who is an heiress of the tribes¹⁹Num. 36:8. The verse really reads: Any daughter, heiress of property, of the tribes of the Children of Israel, … But the word מִמַּטּוֹת carries a (minor) dividing accent which may justify the truncation in the quote..” How is it possible for a daughter to inherit from two tribes? But explain it if her father was from one tribe and her mother from another²⁰The same text in Ta‘aniot 4:11, 69c l. 37 and the Babli 111a..

HALAKHAH: “Some inherit and bequeath,” etc. It is written: “If a man die without a son, you shall transfer his estate to his daughter⁵Num. 27:8. Biblical law of inheritance is derived mainly from Num. 27:8–11..” Rebbi Ismael stated: The verse distinguished this inheritance from all other inheritances mentioned in the Torah, since for all of them it is written “you shall give,¹⁰The inheritance of the agnates, verses Num. 27:9–11.” but here is written: “you shall transfer.” It is an extension of the law¹¹He reads the hiph‘il “to transfer” in the meaning of pi‘el “to be pregnant”, to express an exception to the usual rules. As stated at the end of the paragraph, the inheritance of the daughter implies a transfer of the property to her sons, who belong to her husband’s family, not her father’s. that the daughter shall inherit. The Gentile Sages say, son and daughter are equal¹²This is the rule in Roman and Egyptian native law while in Egyptian Greek law the daughter inherited only if her dowry had not been paid (cf. R. Taubenschlag, The Law of Greco-Roman Egypt in the Light of the Papyri, New York 1944, §11.), for they explain “if he have no son;” therefore, if he has one both are equal. One objected, is it not written “if he have no daughter;¹³Num. 27:10.” therefore, if he has one are both equal¹⁴Would a daughter have to share her inheritance with the agnate uncles?? And you agree, if there is no child¹⁵A man’s brothers only inherit in the absence of stirpes., here also, if there is no son¹⁶A daughter only inherits in the absence of sons.. The Sadducees say, the son’s daughter and the daughter are equal¹⁷Babli 116b., for they explain: Since my son’s daughter who comes by force of her father does inherit from me, would it not be logical that my daughter who comes by force of myself should inherit from me? One told them, no. If you mention the son’s daughter who only inherits by the power of the brothers, what could you say about the daughter who only inherits by the power of the old man¹⁸The deceased son’s daughter inherits her father’s share in her grandfather’s estate; her claim is the same as that of any of her uncles. But a daughter who has brothers has no claim whatsoever on her father’s estate; she only has a lien on the estate for her dowry if at her father’s death she was not yet married. The principles of the claims of a son’s daughter and a daughter are different. Sifry Num.134.? The verse says, “any daughter who is an heiress of the tribes¹⁹Num. 36:8. The verse really reads: Any daughter, heiress of property, of the tribes of the Children of Israel, … But the word מִמַּטּוֹת carries a (minor) dividing accent which may justify the truncation in the quote..” How is it possible for a daughter to inherit from two tribes? But explain it if her father was from one tribe and her mother from another²⁰The same text in Ta‘aniot 4:11, 69c l. 37 and the Babli 111a..

So far the son [inherits from] the father. The father from the son? Since the son only inherits by the father’s power, is it not logical that the father on whom the son depends inherit from him? The verse says, “close²¹Num. 27:11.”; the closer relative has precedence²²The argument presented would imply that the father has precedence over his grandchildren. Therefore, the argument de minore ad majus has to be rejected and the rules all must be found in the verse. It is asserted that a person’s closest relatives are his children. The verse then also justifies the rule of the Mishnah that the heir is the agnate connected to the bequeather by a minimum of ascents in the genealogical tree..

Joshua received from Moses – as it says (Numbers 27:20), "Give him some of your majesty, so that the whole congregation of the children of Israel will heed him." The Elders received from Joshua – as it says (Judges 2:7), "The people served the Eternal all the days of Joshua and all the days of the Elders who lived on after Joshua and who had seen all the great works that the Eternal had performed for Israel." The Judges received from Joshua – as it says (Ruth 1:1), "And it was in the days that the Judges judged." The [early] Prophets received it from the Judges – as it says (Jeremiah 7:25), "And I sent you all My servants, the prophets, daily and persistently." Haggai, Zechariah, and Malachi received from the Prophets. The Men of the Great Assembly received from Haggai, Zechariah, and Malachi. And they said three things: Be deliberate in judgment, and raise up many students, and make a fence around the Torah.

I could think that the Anointed for War¹³⁰he one appointed to deliver the exhortations prescribed in Deut. 20:1–15. should bring his tenth of an ephah¹³¹Prescribed for the High Priest in Lev.6:15.. The verse says¹³²Ex. 29:30. The only hereditary office in Divine Service is that of the High Priest. Babli 72b/73a., in his stead, of his sons. One whose son will serve in his stead [brings a tenth of an ephah.] This excludes the Anointed for War whose son will not serve in his stead. From where that the Anointed’s for War son will not serve in his stead? The verse says¹³³Ex. 29:30, seven days shall the priest wear them in his stead, one of his sons. If one officiates in the Tent of Meeting, his son will stand in his stead. This excludes the Anointed for War who does not officiate in the Tent of Meeting, From where that he can be appointed as High Priest? ¹³⁴1Chr. 9:20. The leader of the priests is the High Priest. Phineas was appointed Anointed for War by Moses, Num. 31:6.[As it is said,] Phineas the son of Eleazar was leader over them; in earlier times the Eternal was with him. When Rebbi Yose wanted to needle Rebbi Eleazar ben Rebbi Yose, he said to him, “before, he was with him.” In the days of Zimri¹³⁵Num. 27:1–15., he protested. In the days of the concubine at Gibea¹³⁶Jud. 19–21. In the opinion of Seder Olam, based on the teachings of R. Yose the Tanna (who is the R. Yose quoted here), the affair at Gibea happened at the start of the period of the Judges, when Phineas was High Priest. Cf. the author’s edition of Seder Olam (Northvale NJ 1998), pp. 122–123., he did not protest.

I could think that the one anointed for war¹³⁷The one mentioned in Deut. 20:3 charged with addressing the army. He also is called the priest (Soṭah Chapter 8) and bound by all restrictions imposed on the High Priest in Lev. 21:10–15 (Tosephta 2:1). should (not)¹⁶²Text of L, missing in the two parallels and contradicted by the following text. bring his tenth of an ephah¹³⁹Mishnah 4 mentions the daily offering of a tenth of a ephah as duty of the High Priest clothed in multiple garb [Sifra Ṣaw Pereq 5(1)].. The verse says¹³⁸Lev. 6:15, on the daily flour sacrifice of the High Priest., in his stead, of his sons. One whose son will stand in his stead brings a tenth of an ephah. But one whose sons will not stand in his stead does not bring a tenth of an ephah. From where the anointed’s for war son will not stand in his stead? The verse says¹⁶³Ex. 29:30. As often, the proof is from the part of the verse not quoted: Seven days the priest shall wear them who of his sons will stand in his stead to officiate in the Sanctuary. The only hereditary office in Divine Service is that of the High Priest. Babli Yoma 72b/73a., seven days shall the priest wear them, etc. If one officiates in the Tent of Meeting, his son will stand in his stead. But one who does not officiate in the Tent of Meeting, his son will not stand in his stead. From where that he can be appointed as High Priest¹⁶⁴Since the Anointed for War is under the restrictions valid for the High Priest one has to ascertain that his office be subordinate, not coordinate, to the High Priesthood and that an appointment to High Priesthood does not violate the rule that one may not reduce the holiness of one’s position (Note 151).? [As is written,] ¹⁶⁵1Chr. 9:20. The leader of the priests is the High Priest. Phineas was appointed Anointed for War by Moses, Num. 31:6.Phineas the son of Eleazar was leader over them;in earlier times the Eternal was with him. When Rebbi Yose wanted to needle¹⁶⁶Hebrew verb built on a Greek root; cf. Berakhot 3, Note 96. Rebbi Eleazar ben Rebbi Yose¹⁶⁷R. Yose seems to have complained about a lack of leadership on the part of his son., he said to him, “before, he was with him.” In the days of Zimri¹⁶⁸Num. 27:1–15., he protested. In the days of the concubine at Gibea¹⁶⁹Jud. 19–21. In the opinion of Seder Olam, based on the teachings of R. Yose the Tanna (who is meant here), the affair at Gibea happened at the start of the period of the Judges, when Phineas was High Priest. Cf. the author’s edition of Seder Olam (Northvale NJ 1998), pp. 122–123., he did not protest.

HALAKHAH: “Both son and daughter are equal for the rules of inheritance,” etc. It is written^76,Deut. 21:17. The entire paragraph only deals with father and son; since the mother is neither required nor empowered to recognize a child as hers, it cannot refer to the mother’s inheritance.
It probably is correct to read פִּי שְׁנַיִם as “double portion” rather than “two thirds” which would read פִּים (1S.13:21); cf. Sifry Deut. #217. The double portion of male first-borns is also found in the Egyptian native law both in Ptolemaic and in Roman times and the Syro-Roman law book.⁷⁸The verse makes it clear that only property actually at hand in the estate at the moment of the father’s death is subject to the double portion privilege of the firstborn son, but not expected income (Sifry Deut. 217).: “Of anything which will be found with him,” etc. How could he inherit the expectancy like existing property? ⁷⁹Tosephta 7:7, Bekhorot 6:18. How? If his father died during his father’s father’s lifetime, he takes a double portion of his father’s estate but not a double portion of his grandfather’s estate. But if his father was a firstborn, just as he takes from his father’s estate so he takes from his grandfather’s estate⁸⁰If the grandfather dies after the father, the grandson can take a double portion of the former’s estate only if he is the only son of a firstborn son. If his father had been a firstborn but has brothers, the rule of Mishnah 1 implies that their father’s estate inherits a double portion in the grandfather’s estate. Since this is future income, all brothers inherit equally. Cf. Babli Bekhorot 52b.. Rebbi Simeon ben Laqish in the name of Abba [Cohen]⁸¹Reading of E; this is the name usually quoted. bar Delaiah: It was said “a rule of law⁷⁶Deut. 21:17. The entire paragraph only deals with father and son; since the mother is neither required nor empowered to recognize a child as hers, it cannot refer to the mother’s inheritance.
It probably is correct to read פִּי שְׁנַיִם as “double portion” rather than “two thirds” which would read פִּים (1S.13:21); cf. Sifry Deut. #217. The double portion of male first-borns is also found in the Egyptian native law both in Ptolemaic and in Roman times and the Syro-Roman law book.” in the matter of a double portion just as it was said “a rule of law⁸²Num. 27:11.” in the matter of a single portion. Since for a single portion one considers the son as if he were alive to take his father’s single portion⁷Only agnates inherit; all claims to inheritance are valid per stirpes. so for a double portion one considers the son as if he were alive to take his father’s double portion⁸³The rule of Mishnah 2 applies to double portions as well as single ones..

HALAKHAH: “He goes to a war of choice,” etc. For it is written¹⁴⁸Num. 27:21. The verse subordinates the political leader, Joshua, to the High Priest, Eleazar. It is presumed that the High Priest act on advice of his Council.: on his saying they shall go out, on his saying they shall return. “He breaches fences on his way,” for it is written: they drove before [this] flock and said, this is David’s booty¹⁴⁹1S. 30:20. What the verse really proves is that the total booty is called “the king’s booty”, implying that he has the right to first select his share..

The Rabbis taught:⁴⁹Shab. 33b (Sonc. ed., p. 155). What reason did the righteous Isaiah see for saying, The righteous perisheth? It means to say that the righteous man is made responsible⁵⁰i.e. suffer. for the sins of his generation; as R. Gorion said: When there are righteous in a generation, they are made responsible for the sins of their generation; when there are no righteous in a generation the schoolchildren are made responsible for the generation. The master said: ‘The righteous man is made responsible for the sins of his generation’. He abandoned the [plain] interpretation of the verse and gave it his own interpretation! This is what he meant: People say that [the righteous man] was punished for his own sins, because although he perishes no man layeth it to heart; nevertheless he returned and contradicted⁵¹Adopting the reading of H. them through the Holy Spirit, as it is stated, The righteous is taken away from the evil to come.⁵²Isa. 57, 1. The meaning is that the righteous is removed from the world to be saved from the punishment destined upon his evil generation. [Taken away:] this refers to Aaron, as it is written, As Aaron thy brother was taken away.⁵³Num. 27, 13. E.V. was gathered. The Heb. verb is the same. What evil was there? And the Canaanite, the king of Arad … heard.⁵⁴ibid. XXI, 1, referring to the attack of the Canaanites on Israel. Aaron’s death saved him from witnessing this misfortune. And godly men are taken away:⁵⁵Isa. 57, 1. this refers to Samuel and the elders of his generation who were associated with him. None considering:⁵⁶ibid. this refers to Saul and Abner, as it is stated, And no man saw it,⁵⁷How near Saul and Abner were to death. nor knew it, neither did any awake; for they were all asleep.⁵⁸1 Sam. 26, 12. After this verse⁵⁹The homily now reverts to the interpretation of Isa. 57, 1, and also cites the next verse to prove the statement that the righteous through their death are saved from the punishment of their sinful contemporaries and rest in peace. it is written, They rest in their beds, each one that walketh in his uprightness.⁶⁰Isa. 57, 2.
Raba said: The story is told of a general against whom the people under his authority⁶¹For the correct reading, cf. Krauss, Lehnwörter, p. 425. rebelled. Among them were some of his friends; so what did he do? He took them one by one and hid them. Next day he sat in judgment and said, ‘Bring before me the people of the province’. He sentenced some to imprisonment, some to be killed, some to be lashed and some to be hanged.⁶²The translation follows the better text of H. So, too, is it with the Holy One, blessed be He. When He sees the sins of the generation are grievous upon them, He removes the righteous and after that [commands], But draw near hither, ye sons of the sorceress, the seed of the adulterer and the harlot⁶³Isa. 57, 3.—that is, those of them who are sorcerers and adulterers—and then He gives a respite to that generation. The Rabbis taught:⁶⁴For other sharp criticisms of Isaiah, cf. Yeb. 49b (Sonc. ed., p. 324). Isaiah was punished for three things: because he called [Israel] a seed of evil-doers,⁶⁵Isa. 1, 4. sons of the sorceress and the seed of the adulterer; as it is stated, But draw near hither ye sons of the sorceress, the seed of the adulterer and the harlot. And whence do we know that he was forgiven? As it is stated, And he touched my mouth with it, and he said: Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin is expiated.⁶⁶ibid. VI, 7.

I could think that the one anointed for war⁴¹⁵The one mentioned in Deut. 20:3 charged with addressing the army. He also is called the priest (Soṭah Chapter 8) and bound by all restrictions imposed on the High Priest in Lev. 21:10–15 (Tosephta 2:1). should bring his tenth of an ephah⁴¹⁶Lev. 6:15, on the daily flour sacrifice of the High Priest.. [The verse says⁴⁴⁰Ex. 29:30. As often, the proof is from the part of the verse not quoted: Seven days the priest shall wear them, who of his sons will stand in his stead to officiate in the Sanctuary. The only hereditary office in Divine Service is that of the High Priest. Babli Yoma72b/73a., in his stead, of his sons. One whose son will serve in his stead brings his tenth of an ephah.] This excludes the one anointed for war whose sons will not serve in his stead does not bring a tenth of an ephah. From where that the son of the anointed for war will not serve in his stead? The verse says⁴⁴⁰Ex. 29:30. As often, the proof is from the part of the verse not quoted: Seven days the priest shall wear them, who of his sons will stand in his stead to officiate in the Sanctuary. The only hereditary office in Divine Service is that of the High Priest. Babli Yoma72b/73a., seven days shall the priest wear them, etc. If one officiates in the Tent of Meeting, his son will stand in his stead. This excludes the one anointed for war who does not officiate in the Tent of Meeting, [his son will not stand in his stead.] From where that he can be appointed as High Priest⁴⁴¹Since the Anointed for War is under the restrictions valid for the High Priest, one has to ascertain that his office be subordinate, not coordinate, to the High Priesthood and that an appointment to High Priesthood does not violate the rule that one may not reduce the holiness of one’s position (Note 151).? [As is written,] ⁴⁴²1Chr. 9:20. The leader of the priests is the High Priest. Phineas was appointed Anointed for War by Moses, Num. 31:6.Phineas the son of Eleazar was leader over them; in earlier times the Eternal was with him. When Rebbi Yose wanted to needle⁴⁴³Hebrew verb built on a Greek root; cf. Berakhot 3, Note 96. Rebbi Eleazar ben Rebbi Yose⁴⁴⁴R. Yose seems to have complained about a lack of leadership on the part of his son., he said to him, “before, he was with him.” Before, he was with him. In the days of Zimri⁴⁴⁵Num. 27:1–15., he protested. In the days of the concubine at Gibea⁴⁴⁶Jud. 19–21. In the opinion of Seder Olam, based on the teachings of R. Yose the Tanna (who is meant here), the affair at Gibea happened at the start of the period of the Judges, when Phineas was High Priest. Cf. the author’s edition of Seder Olam (Northvale NJ 1998), pp. 122–123., he did not protest.

Set a plan for yourself to study Torah. How so? When Moses our teacher saw [that his children] were not learned enough (in Torah) to be able to rise to leadership after him, he wrapped himself up and arose to pray. He said before God: Master of the World! Let me know who should come in and go out as the head of this people, as it says (Numbers 27:15–17), “Moses spoke to the Eternal, saying, Let the Eternal, the God of the spirits of all flesh, appoint a man over the congregation who will go out before them and come in before them.” The Holy Blessed One replied to Moses: Moses, [take Joshua for yourself. Then the Holy Blessed One said to Moses]: Go and find a disseminator for him, and have him give a teaching at the head of the great men of Israel.¹The disseminator transmits the words of the teacher to the multitude. By being told to establish a disseminator, Moses was being asked to appoint Joshua in his lifetime as a teacher of the nation. Immediately, Moses said to Joshua: Joshua, these that I turn over to you are not goats but kids, (and not sheep) but lambs. For they still have not taken on the mitzvot. They still have not become fully grown goats, as it says (Song of Songs 1:8), “If you do not know, most beautiful of women, go out and follow the footsteps of the flock, and graze your kids by the shepherd’s dwellings.”

Set a plan for yourself to study Torah. How so? When Moses our teacher saw [that his children] were not learned enough (in Torah) to be able to rise to leadership after him, he wrapped himself up and arose to pray. He said before God: Master of the World! Let me know who should come in and go out as the head of this people, as it says (Numbers 27:15–17), “Moses spoke to the Eternal, saying, Let the Eternal, the God of the spirits of all flesh, appoint a man over the congregation who will go out before them and come in before them.” The Holy Blessed One replied to Moses: Moses, [take Joshua for yourself. Then the Holy Blessed One said to Moses]: Go and find a disseminator for him, and have him give a teaching at the head of the great men of Israel.¹The disseminator transmits the words of the teacher to the multitude. By being told to establish a disseminator, Moses was being asked to appoint Joshua in his lifetime as a teacher of the nation. Immediately, Moses said to Joshua: Joshua, these that I turn over to you are not goats but kids, (and not sheep) but lambs. For they still have not taken on the mitzvot. They still have not become fully grown goats, as it says (Song of Songs 1:8), “If you do not know, most beautiful of women, go out and follow the footsteps of the flock, and graze your kids by the shepherd’s dwellings.”

And he does not become agitated and respond too quickly.
This is Elihu ben Berakhel HaBuzi, as it says (Job 32:7), “I said to myself: Let age speak first.” This teaches that they were sitting in silence before Job. When he would stand up, they would stand up. When he would sit down again, they would sit down again. When he ate, they would eat. When he drank, they would drink. Finally, he asked permission to speak, as it says (Job 3:1, 3), “Afterward, Job began to speak, and cursed the day of his birth.” And he said, “Perish the day on which I was born, and the night it was announced: A male has been conceived!” Perish the day that my father came to my mother and she told him: I am pregnant. And how do we know that they did not all start speaking at the same time? For it says (Job 3:2), “Job answered and said…” and then (Job 4:1), “Elifaz HaTeimani answered and said…” and then (Job 8:1), “Bildad HaShukhi answered and said…” and then (Job 11:1), “Tzofar HaNa’amati answered and said…” and then (Job. 32:6), “Elihu ben Berakhel HaBuzi answered and said….” The book lays them out one at a time (however), to let everyone know that a wise person does not speak before someone who is greater in wisdom. And does not interrupt his fellow. And does not become agitated and respond quickly.
He asks appropriately. This is Judah, as it says (Genesis 43:9), “I will pledge myself for him.”
He asks inappropriately. This is Reuben, as its says (Genesis 42:3), “Reuben said to his father: Let my two sons die!”
He speaks of first things first. This is Jacob. And some say this is Sarah.
And last things last. These are the men of Haran.
And he admits to what is true. This is Moses, as it says (Deuteronomy 5:25), “The Eternal said to me…they did well to speak thus.” So, too, did the Holy Blessed One admit to what was true, as it says (Numbers 27:7), “The daughters of Tzelophechad have spoken correctly.”