מדרש אויף במדבר 36:13

(Bamidbar 35:9-10) "And the L-rd spoke to Moses, saying: Speak to the children of Israel … When you cross the Jordan, etc.": What is the intent of this section (on the cities of refuge)? From (Devarim 4:41) "Then Moses set aside three cities on the east side of the Jordan," we know only of these. Whence is it derived that Moses commanded Joshua to set aside cities of refuge (on the other side)? From (Bamidbar 35:11) "then you shall designate cities for yourselves." Scripture speaks of (the time) after inheritance and settlement. — But perhaps, upon their entry to the land? It is, therefore, written (Devarim 12:29) "When the L-rd your G-d has cut down the nations, etc." Scripture speaks of (the time after inheritance and settlement). (Bamidbar 35:10) "When you cross the Jordan to the land of Canaan": From here R. Yonathan derived: The Jordan is not part of the land of Canaan. R. Shimon b. Yochai says (Ibid. 26:3) "at the Jordan. Jericho": Just as Jericho is part of Canaan, so is Jordan. (Ibid. 35:11) "Then you shall call out cities (arim) for yourselves." "Calling out" connotes "designation." "cities": I might think, large cities; it is, therefore, written "arim" (connoting small cities). If so, I might think villages. It is, therefore, written "arim." How was this implemented in effect? They were of such size as to have markets and a food store. "And there shall flee there a slayer": I might think, any slayer. It is, therefore, written "a slayer, one who smites a soul unwittingly." If "one who smites a soul," I would think, even one who wounds his father and mother (unwittingly, viz. Shemot 21:15). It is, therefore, written "a slayer, one who smites a soul," Scripture hereby excluding from exile one who (unwittingly) wounds his father and mother.

Rabbi Yehuda said that Shmuel said: The daughters of Zelophehad were permitted to marry whomever they pleased, as it is stated, "Let them marry whomever is good in their eyes; they shall marry within the clan of their father" (Numbers 36:6). However, how do I reconcile this with the fact that I can only uphold it for their paternal family? The verse gives them good advice, that they should only marry someone suitable for them, and not cause the inheritance to be transferred (as it is written in a hint, Tishrei 5755). Rabbi Yochanan, in the name of Rabbi Yehuda bar Rabbi Shimon, said: According to the Torah, a woman inherits her son. The verse states, "And every daughter who inherits a portion shall marry within the tribe of her father" (Numbers 36:8). Just as the father's tribe, the father inherits his son, so too, the mother's tribe, the mother inherits her son. Rabbi Yochanan presented an objection: A woman inherits her son, and a woman inherits her husband. Yet, we do not inherit through women, but only through men. Rabbi Yochanan replied, "Since we have received the tradition, I do not know the reason for the distinction." Our Tanna, based on the Mishna, says that if we interpret it to mean that a woman inherits her son, then how do we determine which comes first, the son's inheritance or the daughter's inheritance from the mother's estate? Therefore, it is always interpreted that inheritance is through the male line. However, here it is different because it is written, "And every daughter who inherits, but does not inherit" (Numbers 36:8). The Tanna of Rabbi Yishmael's school of thought teaches that the daughters of Zelophehad were equal, as it is written, "And the daughters of Zelophehad were Mahlah, Noah, Hoglah, Milcah, and Tirzah" (Numbers 27:1). These are the mitzvot that a prophet is not authorized to innovate (mentioned at the end of the Book of Kohanim).