7) click for question
(a) The Beraisa cites a Machlokes Tana'im in the case of 'ha'Mesuleles bi'Venah Katan ve'He'erah Bah'. 'Ha'ara'ah is the first stage of Bi'ah (though its exact definition is subject to a Machlokes). 'ha'Mesuleles bi'Venah Katan' - means that the woman was playing indecently with her young son.
(b) According to Beis Shamai in the Beraisa, this disqualifies her from the Kehunah - because she is a Zonah. She is not Chayav Misah - because the Tana is speaking where the witnesses failed to warn her.
(c) Beis Hillel validate her however. According to Rav Chisda (or Ze'iri), Beis Shamai and Beis Hillel are arguing over - a boy between the ages of eight and nine, but as far as a boy of nine is concerned, Beis Hillel will agree with Beis Shamai, that his Bi'ah is considered a Bi'ah (as we learned on the previous Amud).
(d) The basis of their Machlokes is - whether we learn from the earlier generations (Beis Shamai), where the Bi'ah of a boy of eight was a Bi'ah or whether we say that the nature of people changed (Beis Hillel).
8) click for question
(a) Bas-Sheva was the daughter of Eli'am, whose father was - Achitofel.
(b) The Pasuk in Tehilim assures us that men of bloodshed and trickery will not live half their life-span, which is seventy years.
(c) That is why ...
1. ... Do'eg ha'Adomi died at - thirty-four ...
2. ... Achitofel, at - thirty-three.
(d) Avshalom ...
1. ... killed his half-brother, Amnon - two years after Shlomoh was born.
2. ... returned to Yerushalayim from his exile - three years after that.
(e) He remained in Yerushalayim without seeing his father - for two years.
9) click for question
(a) That is when Avshalom's rebellion began. And that was when - Achitofel committed suicide because his advice was not accepted.
(b) We initially prove from here that they would have children at the age of eight in those days - because if we deduct the seven years of Shlomoh from the thirty-three of Achitofel (his great-grandfather), that leaves twenty-six years for the three births (Eli'am, bas-Sheva and Shlomoh). And if we allow two years for the combined pregnancies (seven months plus one month for the respective mothers month-long period of Tum'ah and Taharah), that will mean that Achitofel, Eli'am and bas-Sheva were each eight years old when their babies were born.
(c) We refute this proof however - on the grounds that on the assumption that girls were able to have children at an earlier age than boys, bas-Sheva may have given birth to Shlomoh when she was six, in which case Achitofel and Eli'am were both nine at the birth of birth of their respective children.
(d) We prove that in any event, bas-Sheva must have given birth before the age of eight because even if all three gave birth at eight, the Pasuk already recorded earlier that bas-Sheva had a child who died within a few days of birth.
10) click for question
(a) Avram and Nachor married the daughters of their brother Haran, Yiskah and Milkah respectively. 'Yiskah' was better-known as Sarah.
(b) She may have been called by that name, says Rebbi Yitzchak, because 'she saw with the Divine Spirit' - which explains why Hash-m once told Avraham to listen to whatever she said.
(c) Alternatively, says Rebbi Yitzchak, she was called 'Yiskah' - because everyone would gaze at her beauty.
(d) The age gap between ...
1. ... Avraham and Sarah was - ten years (as the Torah specifically writes in Vayeira).
2. ... Avraham and Haran (assuming that the three brothers were born in the order that the Torah records them 'Avraham, Nachor and Haran') was - two years (one year between each brother). In that case, Haran must have been eight when Sarah was born.
11) click for question
(a) We refute the proof from here that a man could father a child at the age of eight in biblical times - by ascribing the order of the three brothers (not according to age), but according to wisdom (see Tosfos DH 'Ela'), in which case Avraham may have been younger than Haran (so Haran could have been more than eight when Sarah was born).
(b) And we prove the concept of the Pasuk going after wisdom, from the sons of No'ach. The problem with the Pasuk "Shem ben Me'as Shanah va'Yoled es Arpachshad Shenasayim Achar ha'Mabul" is - that assuming that Noach's sons were born in the order that they are recorded in the Torah (Shem, Cham and Yafes), and based on the Pasuk that No'ach had his first son when he was five hundred (and the flood began when he was six hundred), when Shem bore Arpachshad, two years after the Flood, he would have been a hundred and two, and not a hundred ...
(c) ... a proof - that sometimes, the Torah lists people (not according to their age, but) according to their wisdom.
(d) When Rav Kahana repeated the above to Rav Z'vid from Neherda'a - he replied that he proved that Shem was not the oldest - from the Pasuk "Achi Yefes ha'Gadol".
12) click for question
(a) At the episode with the spies - Kalev was forty.
(b) He was ...
1. ... the husband of Efrat (better known as Miriam).
2. ... Chur's - father.
(c) Chur was Betzalel's grandfather.
(d) When Betzalel built the Mishkan (a year before the spies were sent) - he was thirteen.
13) click for question
(a) We ultimately prove from here that men were able to father children at the age of eight in those days - because, if Betzalel was fourteen (when they sent the Spies) when his great-grandfather Kalev was forty, it means that Kalev was twenty-six when he was born. If we deduct two years for the three pregnancies (Chur, Uri and Betzalel), that means that each of the three men was eight when his son was born.
(b) We learned in our Mishnah "Ben", 've'Lo Bas'. Rebbi Shimon in a Beraisa comments on this - that really it would be most appropriate to have a bas Sorer u'Moreh, because if a girl eats and drinks in the same way as a ben Sorer u'Moreh, she too will stand by the crossroads, plying her wares and luring people to sin. Only the Torah precludes her.
Index to Review Questions and Answers for Maseches Sanhedrin