Chasidut for Bava Batra 316:1

<big>גמ׳</big> בחזקת מי ר' יוחנן אמר בחזקת יורשי הבעל ור' אלעזר אמר בחזקת יורשי האשה

GEMARA. In whose established right of ownership?1 — R. Johanan said: In the right of the ownership of the heirs of the husband.<span class="x" onmousemove="('comment',' Since the husband is entirely responsible for loss or profit and is also entitled to sell it, it is regarded as his possession and, consequently, on his death, it passes over into that of his heirs, ');">2 R. Eleazar said: In the right of ownership of the heirs of the wife;3

Kedushat Levi

Rashi explains that G’d took the Jewish people out of ‎Egypt in order for them to inherit it by arriving there. Their ‎arrival in the land constitutes their achieving their objective, ‎שלימות‎, much as the branches of the tree producing fruit achieve ‎their objective. In Leviticus 25,38 we read: ‎הוצאתי אתכם מארץ מצרים ‏לתת לכם את ארץ כנען להיות לכם לאלוקים‎, “I have taken you out of the ‎land of Egypt to give you the land of Canaan to become your ‎G’d.” According to our author, Rashi explains the words ‎לתת לכם‎, as “in order for you to achieve your ‎שלימות‎, maturity ‎there by performing My commandments.” According to Baba ‎Batra 158 the very air of the Holy Land confers wisdom on its ‎people. The reason why even walking in the Holy Land [by ‎Israelites, of course, Ed.] adds to one’s wisdom is illustrated by an ‎example of Rabbi Zeyrah who left Babylon in order to settle in the ‎Holy Land again, changed his mind on a Halachic point ‎involving the laws of inheritance, accepting the view of a local ‎scholar, whereas a sage who moved from the land of Israel, ‎adopted the former view of Rabbi Zeyrah when he came to ‎Babylon.
Since the generation who left Egypt as adults did not ‎get to the land of Israel, only their sons, it follows that the ‎parents did not achieve their ‎שלימות‎, “maturity” until their sons ‎had made the Land of Israel their ancestral heritage. This is the ‎meaning of “the dead inherited the living.”
This statement in ‎the Talmud about the dead inheriting the living, also explains ‎another statement in the Talmud Sanhedrin 104, according ‎to which a son [while alive Ed.] can confer spiritual merits on his ‎‎[deceased] father, whereas his deceased father cannot confer ‎merits on his surviving son. The Talmud bases this on the ‎example of the second generation of the Israelites bestowing ‎merits on their fathers after they carried out the task set by G’d ‎for this people of settling in the Holy land and observing the ‎Torah there. Avraham after his death, or Yitzchok, after his ‎death, could not confer merits on their respective sons that these ‎had not acquired during their respective lifetimes.

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