לְאֵלּוּ וּלְאֵלּוּ נִתְחַלְּקָה הָאָרֶץ כְּדֵי לְקַיֵּים שְׁנֵי מִקְרָאוֹת הַלָּלוּ הָא כֵּיצַד הָיָה מִיּוֹצְאֵי מִצְרַיִם נוֹטֵל חֶלְקוֹ עִם יוֹצְאֵי מִצְרַיִם הָיָה מִבָּאֵי הָאָרֶץ נוֹטֵל חֶלְקוֹ עִם בָּאֵי הָאָרֶץ מִכָּאן וּמִכָּאן נוֹטֵל חֶלְקוֹ מִכָּאן וּמִכָּאן Eretz Yisrael was divided to these and to those, so as to uphold these two verses. How so? If one was from among those who left Egypt, he takes his portion along with those who left Egypt. If one was from among those who entered Eretz Yisrael, he takes his portion along with those who entered Eretz Yisrael. If one was from both here and there, i.e., he was among those who left Egypt and also entered Eretz Yisrael himself, he takes his portion from here and there, as he is entitled to two portions.
מְרַגְּלִים יְהוֹשֻׁעַ וְכָלֵב נָטְלוּ חֶלְקָם מִתְלוֹנְנִים וַעֲדַת קֹרַח לֹא הָיָה לָהֶם חֵלֶק בָּאָרֶץ הַבָּנִים נָטְלוּ בִּזְכוּת אֲבִי אֲבִיהֶן וּבִזְכוּת אֲבִי אִמּוֹתֵיהֶן The baraita continues: With regard to the twelve spies sent to survey Eretz Yisrael prior to the Jewish people’s entry into the land, Joshua and Caleb took all of the spies’ portions of the land. Additionally, the protesters and the assembly of Korah did not have a portion of Eretz Yisrael. Nevertheless, their sons took portions of the land in the merit of their paternal grandfathers and in the merit of their maternal grandfathers if they were among those who left Egypt. This concludes the Gemara’s citation of the baraita.
מַאי מַשְׁמַע דְּהַאי לִשְׁמוֹת מַטּוֹת אֲבֹתָם בְּיוֹצְאֵי מִצְרַיִם כְּתִיב דִּלְמָא לִשְׁבָטִים קָאָמַר לַהּ דִּכְתִיב וְנָתַתִּי אֹתָהּ לָכֶם מוֹרָשָׁה אֲנִי ה׳ יְרוּשָּׁה הִיא לָכֶם מֵאֲבוֹתֵיכֶם וּלְיוֹצְאֵי מִצְרַיִם קָאָמַר לְהוּ: The Gemara asks: From where may it be inferred that this verse, which states: “According to the names of the tribes of their fathers they shall inherit” (Numbers 26:55), is written with regard to those who left Egypt; perhaps the verse was stated in reference to the progenitors of the tribes, and teaches that the land should be divided among the twelve tribes? The Gemara answers: The inference is from a verse, as it is written: “And I will bring you in to the land, concerning which I lifted up My hand to give it to Abraham, to Isaac, and to Jacob; and I will give it to you for a heritage: I am the Lord” (Exodus 6:8). This verse states that Eretz Yisrael is an inheritance for you from your forefathers, and this verse was told to those who left Egypt, indicating that those who left Egypt inherit the land.
(סִימָן לָרַב צְלָפְחָד וְיוֹסֵף אִיכְּפַל מְנַשֶּׁה יְחַשֵּׁב): The Gemara presents a mnemonic device for the following series of questions posed by Rav Pappa to Abaye relating to the division of Eretz Yisrael: To the more; Zelophehad; and Joseph; contested; Manasseh; will count.
אֲמַר לֵיהּ רַב פָּפָּא לְאַבָּיֵי בִּשְׁלָמָא לְמַאן דְּאָמַר לְיוֹצְאֵי מִצְרַיִם נִתְחַלְּקָה הָאָרֶץ הַיְינוּ דִּכְתִיב לְרַב תַּרְבֶּה נַחֲלָתוֹ וְלַמְעַט תַּמְעִיט נַחֲלָתוֹ The Gemara presents the first question. Rav Pappa said to Abaye: Granted, according to the one who says that Eretz Yisrael was divided among those who left Egypt, this is the meaning of that which is written: “To the more you shall give the more inheritance, and to the fewer you shall give the less inheritance” (Numbers 26:54). The verse may be understood as teaching the novelty that even though the number of Jewish people entering Eretz Yisrael differed from the number who left Egypt, the land is nevertheless divided according to the numbers at the time of the Exodus, not according to the count at the time they received the land.