[69a - 38 lines; 69b - 54 lines]
1)[line 1]"[וְאִם אֵין לָ]אִישׁ [גֹּאֵל לְהָשִׁיב הָאָשָׁם אֵלָיו...]""[V'IM EIN LA']ISH [GO'EL...]"- "[And if the] man [has no relative to whom to return the debt...]" (Bamidbar 5:8). See Background to Sanhedrin 68:36-37.
2)[line 1]לחזור עליוLA'CHAZOR ALAV- to investigate him
3)[line 4]"[וְ]אִישׁ [כִּי יִשְׁכַּב אֶת אִשָּׁה שִׁכְבַת זֶרַע, וְהִוא שִׁפְחָה נֶחֱרֶפֶת לְאִישׁ...]""V'ISH [KI YISHKAV ES ISHAH SHICHVAS ZERA, V'HI SHIFCHAH NECHEREFES L'ISH...]" - "[And if] a man [lies with a woman, with seed, and she is a maidservant designated to a man...]" (Vayikra 19:20) (SHIFCHAH CHARUFAH)
(a)According to Rebbi Akiva (Kerisus 11a), a Shifchah Charufah is a woman who is half-Shifchah (maidservant) and half-free (e.g. she had been owned by two partners and was freed by one of them) who is Mekudeshes to a Jewish slave. Since she is half-Shifchah, her Kidushin is not complete, and if another man has relations with her, they do not incur the death penalty. Rather, the man brings a Korban "Asham Shifchah Charufah," whether he sinned b'Mezid or b'Shogeg. The Shifchah is punished with Malkus.
(b)Other Tana'im (ibid.) define Shifchah Charufah as a full-fledged Shifchah who is married to either a Jewish slave (according to Rebbi Yishmael) or a non-Jewish one (according to Acherim).
(c)Although normally one is liable for Arayos for Ha'ara'ah, just like for a complete Be'ilah, Shifchah Charufah is an exception to this rule. One is Chayav only for a complete Be'ilah, as the verse states, "Shichvas Zera."
4a)[line 4]בן תשע שנים ויום אחד, שראוי לביאהBEN TESHA SHANIM V'YOM ECHAD, SHE'RA'UY L'VI'AH- a boy age nine years and one day, who is deemed capable of relations... (Nidah 45a)
b)[line 5]מנין?MINAYIN?- ... how do I know (that his relations would also make the Shifchah Charufah liable to punishment)?
5a)[line 6]יש לו, ואינו מולידYESH LO, V'EINO MOLID- he has [seed], but it cannot produce a child
b)[line 6]כתבואה שלא הֵבִיאָה שליש דמיKI'SEVUAH SHE'LO HEVI'AH SHELISH DAMI- it is similar to grain that has not reached a third [of its growth, which will not sprout if planted]
6)[line 8]איש מזיד ומזריעISH MEZID U'MAZRI'A- a man can cause "cooking" (i.e. ripening, development) of his seed
7)[line 10]"וַיָּזֶד יַעֲקֹב נָזִיד; [וַיָּבֹא עֵשָׂו מִן הַשָּׂדֶה, וְהוּא עָיֵף]""VA'YAZED YA'AKOV NAZID..."- "And Yakov cooked a stew; [and Esav came from the field, and he was famished]" (Bereishis 25:29).
8)[line 11]"בן" ולא אב"BEN" V'LO AV- "a [rebellious] son," to exclude [he who is already] a father
9)[line 12]דאיעברIY'ABAR- [whose wife] conceived
10)[line 13]מי איכא שהות כולי האי?MI IKA SHAHUS KULEI HAI?- is there such a long duration [of nine months, after which he could still be tried as a Ben Sorer u'Moreh]?
11)[line 14]כל ימיו של בן סורר ומורהKOL YAMAV SHEL BEN SORER U'MOREH- the entire duration [during which a boy can be tried] as a Ben Sorer u'Moreh
12)[line 19]אמרי במערבאAMREI B'MA'ARAVA- they say in the West (i.e Eretz Yisrael)
13)[line 20]"בן" ולא הראוי לקרותו אב"BEN" V'LO HA'RA'UY LIKROSO AV- Rav Dimi informs us of an alternate version of the statement of Tana d'Vei Rebbi Yishmael (entry #8 above). The verse does not come to exclude an actual father, but rather to exclude a boy who is old enough to be called a father, namely, the point at which his wife would already be showing signs of pregnancy, three months after having conceived. Thus, Tana d'Vei Rebbi Yishmael in fact matches the opinions of Rav Keruspeda'i, that a Ben Sorer u'Moreh is only liable for three months, and of Rabah, that a minor cannot father a child.
14a)[line 25]יולדת לשבעהYOLEDES L'SHIV'AH- a woman who usually gives birth during the seventh month of gestation
b)[line 25]אין עוברה ניכר לשליש ימיהEIN UBARAH NIKAR LI'SHLISH YAMEHA- her fetus is not recognizable at a third of her term [but rather at a full three months. This inference, if correct, could be applied in cases when paternity is in doubt - RASHI]
15)[line 26]בתרי ותילתא סגיא!TREI V'SILSA SAGYA!- two-and-a-third months would be sufficient [to exempt a Ben Sorer u'Moreh]
16)[line 27]זיל בתר רובאZIL BASAR RUBA- follow the majority [of women, who have a term of nine months]
17)[line 29]"ושפטו העדה... והצילו העדה""V'SHAFETU HA'EDAH... V'HITZILU HA'EDAH"- "and the assembly shall judge... and the assembly shall vindicate" (Bamidbar 35: 24-25).
18)[line 29]אהדרוהAHADRUHA- they brought it (the discussion) back
19)[line 30]אחד אומר בשנים בחדש...ECHAD OMER BI'SHNAYIM BA'CHODESH...- one [witness] says [that an act was committed] on the second of the month...
20)[line 31]שזה יודע בעיבורו של חדשZEH YODE'A B'IBURO SHEL CHODESH- this one knows whether the previous month was made full [or not]
21a)[line 32]הני דוקא קא מסהדיHANEI DAVKA KA MESAHADEI- these [witnesses] are testifying precisely
b)[line 32]ואכחושי הוא דקא מכחשי אהדדיV'AKCHUSHEI HU D'KA MEKACHASHEI A'HADADEI- and are in fact contradicting each other
22)[line 34]עבדי דטעוAVIDEI D'TA'U- commonly err
23)[line 35]בת שלש שנים ויום אחדBAS SHALOSH SHANIM V'YOM ECHAD- a girl age three years and one day [is deemed capable of Bi'ah, and therefore all of the following Halachos would apply]
24)[line 35]מתקדשת בביאהMISKADESHES B'VI'AH- she can be betrothed though relations (See Background to Sanhedrin 55:9, and Background to Kidushin 2:1:II:b)
25)[line 35]ואם בא עליה יבם, קנאהIM BA ALEHA YAVAM, KAN'AH- if her Yavam had relations with her, he has acquired her [as a wife through Yibum - see Background to Sanhedrin 18:2:
26a)[line 36]ומטמאה את בועלהMETAME'AH ES BO'ALAH- [if she is a Nidah], she makes the man who cohabits with her Tamei (as a Bo'el Nidah - see Background to Sanhedrin 55:10)
b)[line 36]לטמא משכב התחתון כעליוןL'TAMEI MISHKAV HA'TACHTON K'ELYON- ... to the degree that he will make [even] his bottom mattress Tamei like an object placed above [a Zav or Nidah] (i.e. a Rishon l'Tum'ah)
27)[line 37]נישאת לכהן, אוכלת בתרומהNIS'ES L'KOHEN, OCHELES BI'SERUMAH- if she enters the Nisu'in stage of marriage with a Kohen, she may begin to eat Terumah (see Background to Sanhedrin 55:11, and Background to Kidushin 2:1:II:c)
28)[line 37]הפסוליןPESULIN- one of those men who [through marital relations] invalidate a woman (who is the daughter of a Kohen) from eating Terumah (Vayikra 22:12), or who invalidate a woman (even if not the daughter of a Kohen) from marrying a Kohen. These men include a Nochri, Chalal, Nasin, and Mamzer). The woman will only become Pesulah l'Kehunah if she is over the age of three.
29)[line 37]פסלה מן הכהונהPASLAH MIN HA'KEHUNAH- he has disqualified her from marrying a Kohen
30)[last line]העריותARAYOS- close relatives forbidden by the Torah
31)[last line]מומתין עליה, והיא פטורהMUMASIN ALEHA, V'HI PETURAH- they are put to death because of her, while she is exempt
32)[line 1]איילוניתAILONIS
(a)An Ailonis is a woman who is physically incapable of conception. This word is derived from the word "Ayil," a ram, which is a male sheep that obviously does not have a womb (Kesuvos 11a). If a woman is found to be an Ailonis after she is married, she does not receive the value of a Kesuvah (see Background to Nidah 12:13), or collect any associated payments.
(b)An Ailonis does not develop pubic hairs, the normal signs of Halachic majority (Simanei Gadlus). If she also displays the various symptoms by which an Ailonis may be recognized (which are listed in Yevamos 80b, see Background to Nidah 47:33:c), she is deemed to have reached Halachic majority upon reaching the age of twenty.
33)[line 1]ואדעתא דהכי לא קדיש!A'DA'ATA D'HACHI LO KADISH!- it was not with this in mind that he gave her Kidushin! (i.e. the Kidushin would be deemed invalid retroactively, and she was never considered married)
34)[line 4]קרבןKORBAN- a [Chatas] offering [in a case of Shogeg]
35)[line 5]בבא עליה אביהBA ALEHA AVIHA- it was her father who cohabited with her (whose status as a forbidden relative is not dependent upon the validity of her marriage)
36)[line 7]דקבלה עילויהKIBELAH ILAVEI- the husband accepted her as his wife (i.e. even should she turn out to be an Ailonis)
37)[line 7]המסוללת בבנה קטןHA'MESOLELES BI'VENAH KATAN- a woman who was in intimate contact with her minor son
38)[line 8]והערהV'HE'ERAH- he performed a minimum act of relations (Ha'ara'ah - see Background to Sanhedrin 73:39).
39)[line 15]גמרינן מדורות הראשוניםGAMRINAN MI'DOROS HA'RISHONIM- we derive Halachah based on [conditions that existed during] prior generations
40)[line 17]"[וַיִּשְׁלַח דָּוִד וַיִּדְרֹשׁ לָאִשָּׁה וַיֹּאמֶר] הֲלוֹא זֹאת בַּת שֶׁבַע בַּת אֱלִיעָם אֵשֶׁת אוּרִיָּה הַחִתִּי""[VA'YISHLACH DAVID VA'YIDROSH LA'ISHAH; VA'YOMER], 'HA'LO ZOS BAS SHEVA BAS ELI'AM, ESHES URIYAH HA'CHITI'" - "[And David sent to inquire about the woman; and he was told,] 'Is that not Bas Sheva, daughter of Eli'am, the wife of Uriyah the Chiti?'" (Shmuel II 11:3) (THE STORY OF DAVID AND BAS SHEVA)
(a)David ha'Melech requested that HaSh-m test him, as He had tested Avraham and others, in order to prove his loyalty.
(b)David observed from afar Bas Sheva, the wife of Uriyah ha'Chiti, bathing on her rooftop. He foresaw with Ru'ach ha'Kodesh that he was destined to have a son with her who was to be the next king. She was not technically married at the time, as the custom among David's soldiers was to divorce their wives before going to war in case they should fall in battle and their bodies fail to be recovered. David summoned her and had relations with her. Subsequently, David bought about her husband's death (albeit with justification, see Background to Yoma 22:38a), and David married Bas Sheva.
(c)Nasan ha'Navi came to David and told him a story of two men, one rich and the other poor. The rich man, although he had many animals, stole the lone sheep belonging to the poor man. David was incensed, and he exclaimed that the rich man should receive the death penalty for exhibiting such insolence, in addition to repaying the sheep four-fold.
(d)The Navi then confronted David, explaining that David, who had many wives, was the rich man who had taken Bas Sheva, the lone wife of Uriyah. Overcome with remorse, David could only manage the words "Chatasi La'Sh-m" - "I have sinned to HaSh-m." Nasan informed the king that HaSh-m had accepted his repentance and that he would not die.
(e)Nevertheless, the Navi continued, because David had angered HaSh-m, the baby that Bas Sheva was already expecting would die. Furthermore, the Navi informed David of the terrible troubles that he was now destined to suffer. He prophesied that "the sword would not depart from his house for the rest of his life," and that "his friend, a member of his own household" (i.e., his own son, Avshalom, who would rebel against his father and attempt to usurp the kingdom) would defile his wives before his very eyes. He added that although David sinned in secret, HaSh-m would punish him in public.
(f)As David had foreseen, Bas Sheva later became the mother of Shlomo, who succeeded David to the throne.
41)[line 18]"... אֱלִיעָם בֶּן אֲחִיתוֹפֶל הַגִּילוֹנִי""... ELI'AM BEN ACHISOFEL HA'GILONI"- "Eli'am, son of Achisofel of Giloh" (Shmuel II 23:34). The Gemara derives from this verse that Bas Sheva was the granddaughter of Achisofel.
42)[line 18]"וַיִּשְׁלַח בְּיַד נָתָן הַנָּבִיא וַיִּקְרָא אֶת שְׁמוֹ יְדִידְיָהּ בַּעֲבוּר ה'""VA'YISHLACH B'YAD NASAN HA'NAVI, VA'YIKRA ES SHEMO YEDIDYAH, BA'AVUR HASH-M"- "And HaSh-m sent word though Nasan ha'Navi, and he named him [also] Yedidyah, for HaSh-m" (Shmuel II 12:25). The Gemara cites the verse informing us of the birth of Shlomo, the great-grandson of Achisofel.
43)[line 19]"וַיְהִי לִשְׁנָתַיִם יָמִים, וַיִּהְיוּ גוֹזְזִים לְאַבְשָׁלוֹם [... וַיִּקְרָא אַבְשָׁלוֹם לְכָל בְּנֵי הַמֶּלֶךְ]""VA'YEHI LI'SHNASAYIM YAMIM, VA'YIHEYU GOZEZIM L'AVSHALOM..."- "And it was two years later, and they were shearing [the flock] of Avshalom [... and Avshalom invited all the sons of the king]" (Shmuel II 13:23). The Gemara will now count the years that elapsed between the birth of Shlomo and the death of Achisofel. After Amnon assaulted their sister Tamar, Avshalom waited two years before carrying out his revenge.
44)[line 20]"וְאַבְשָׁלוֹם בָּרַח וַיֵּלֶךְ גְּשׁוּר(ה), וַיְהִי שָׁם שָׁלֹשׁ שָׁנִים""V'AVSHALOM BARACH, VA'YELECH GESHUR; VA'YEHI SHAM SHALOSH SHANIM"- "And Avshalom fled, and went to Geshur, and he was there for three years" (Shmuel II 13:38). Avshalom murdered his brother Amnon, and fled to his paternal grandfather, Talmai, the king of Geshur, and remained there for three years. At least five years have now elapsed since the birth of Shlomo.
45)[line 21]"וַיֵּשֶׁב אַבְשָׁלוֹם בִּירוּשָׁלַיִם שְׁנָתַיִם יָמִים; וּפְנֵי הַמֶּלֶךְ לֹא רָאָה""VA'YESHEV AVSHALOM BI'YRUSHALAYIM SHENASAYIM YAMIM; U'FENEI HA'MELECH LO RA'AH"- "And Avshalom dwelt in Yerushalayim for two years; but he did not appear before the king" (Shmuel II 14:28). After those three years, Yoav convinced David to allow Avshalom to return, but the king refused to see his face. At least seven years have now elapsed since the birth of Shlomo.
46)[line 22]"וַיְהִי מִקֵּץ אַרְבָּעִים שָׁנָה וַיֹּאמֶר אַבְשָׁלוֹם אֶל הַמֶּלֶךְ אֵלְכָה נָּא (ואשלמה) [וַאֲשַׁלֵּם] אֶת נִדְרִי אֲשֶׁר נָדַרְתִּי לַה', בְּחֶבְרוֹן""VA'YEHI MI'KETZ ARBA'IM SHANAH, VA'YOMER AVSHALOM EL HA'MELECH, 'ELECHA NA VA'ASHALEM ES NIDRI ASHER NADARTI LASH-M, B'CHEVRON"- "And it was at the end of forty years, Avshalom said to the king, 'I will go, please, and fulfill my vow that I have vowed unto HaSh-m, in Chevron" (Shmuel II 15:7). At this time, Avshalom proclaimed himself king in Chevron. He was backed by Achisofel, grandfather of Bas Sheva, who had previously advised David. (The forty years are counted since the year that Bnei Yisrael first requested a king, and the Gemara does not use them towards our calculation - RASHI.)
47)[line 23]"וַאֲחִיתֹפֶל רָאָה כִּי לֹא נֶעֶשְׂתָה עֲצָתוֹ וַיַּחֲבֹשׁ אֶת הַחֲמוֹר וַיָּקָם וַיֵּלֶךְ אֶל בֵּיתוֹ אֶל עִירוֹ וַיְצַו אֶל בֵּיתוֹ וַיֵּחָנַק...""VA'ACHISOFEL RA'AH KI LO NE'ES'SAH ATZASO, VA'YACHAVOSH ES HA'CHAMOR, VA'YAKAM VA'YELECH EL BEISO EL IRO, VA'YTZAV EL BEISO VA'YECHANAK..."- "Achisofel saw that his advice was not carried out, he saddled his donkey, got up and went back to his house, to his town, he instructed his family, and strangled himself..." (Shmuel II 17:23). Achisofel committed suicide soon after the onset of Avshalom's rebellion. See Background to Bava Basra 147:11.
48)[line 25]"[וְאַתָּה אֱ-לֹקִים תּוֹרִדֵם לִבְאֵר שַׁחַת,] אַנְשֵׁי דָמִים וּמִרְמָה לֹא יֶחֱצוּ יְמֵיהֶם, [וַאֲנִי אֶבְטַח בָּךְ]""... ANSHEI DAMIM U'MIRMAH LO YECHETZU YEMEIHEM..."- "[And You, HaSh-m, shall bring them down to the Well of Destruction (i.e., Gehinom, see Background to Berachos 28:33),] men of bloodshed and treachery shall not live out half of their days; [but I shall trust in You]" (Tehilim 55:24).
49a)[line 25]כל שנותיו של דואגDO'EG
Doeg ha'Adomi informed Sha'ul that Achimelech, the Kohen Gadol, had aided David by providing him with bread and a sword, as recorded in Shmuel I 21:2-9. As a result, King Shaul charged Achimelech and all of the Kohanim of the city of Nov with treason, and had them killed by Do'eg (ibid. 22:9-19). The Mishnah (90a) informs us that both Do'eg and Achisofel forfeited their share in Olam ha'Ba.
b)[line 26]אינם אלא שלשים וארבעEINAM ELA SHELOSHIM V'ARBA- were merely thirty-four
50)[line 27]דל שבע, דהוה שלמהDAL SHEVA, D'HAVAH SHLOMO- subtract the seven years that Shlomo had [already lived, see above, entries #43-45]
51)[line 27]פש להו עשרים ושיתPASH LEHU ESRIM V'SHIS- twenty-six remain (i.e., Achisofel was at most 26 years old when his great-grandson Shlomo was born)
52)[line 27]דל תרתי שני לתלתא עבוריDAL TARTEI SHNEI, LI'SELASA IBUREI- subtract two years for the three pregnancies
53)[line 28]אשתכח דכל חד וחד בתמני אולידISHTAKACH D'CHOL CHAD V'CHAD B'SAMNEI OLID- we find that each one conceived a child at eight years old
54a)[line 28]דלמא תרוייהו בתשע אולידDILMA TARVAIHU B'TESHA OLID- perhaps the two [men, namely, Achisofel and Eli'am] fathered children at nine years old
b)[line 29]ובת שבע אולידא בשיתU'VAS SHEVA OLIDA B'SHIS- and Bas Sheva conceived at age six
c)[line 29]משום דאיתתא בריאMI'SHUM D'ITESA BARYA- for a woman has more vitality
55)[line 29]דהא הוי לה ולד מעיקראD'HA HAVEI LAH VELAD ME'IKARA- for Bas Sheva had a child [even] before [Shlomo; see entry #40 above]
56)[line 32]"וַיִּקַּח אַבְרָם וְנָחוֹר לָהֶם נָשִׁים; [שֵׁם אֵשֶׁת אַבְרָם שָׂרָי, וְשֵׁם אֵשֶׁת נָחוֹר מִלְכָּה בַּת הָרָן אֲבִי מִלְכָּה וַאֲבִי יִסְכָּה]""VA'YIKACH AVRAM V'NACHOR LAHEM NASHIM; [SHEM EISHES AVRAM SARAI, V'SHEM EISHES NACHOR MILKAH BAS HARAN AVI MILKAH VA'AVI YISKAH]"- "And Avram and Nachor took wives for themselves; [the name of Avram's wife was Sarai, and the name of Nachor's wife was Milkah, daughter of Haran, the father of Milkah and of Yiskah" (Bereishis 11:29).
57)[line 33]שסוֹכָה ברוח הקודשSOCHAH B'RU'ACH HA'KODESH- she perceived with Divine Spirit
58)[line 33]"[וַיֹּאמֶר אֱ-לֹקִים אֶל אַבְרָהָם, אַל יֵרַע בְּעֵינֶיךָ עַל הַנַּעַר וְעַל אֲמָתֶךָ,] כֹּל אֲשֶׁר תֹּאמַר אֵלֶיךָ שָׂרָה שְׁמַע בְּקֹלָהּ; [כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע]""[VA'YOMER EL-KIM EL AVRAHAM, AL YERA B'EINECHA AL HA'NA'AR V'AL AMASECHA,] KOL ASHER TOMAR EILECHA SARAH, SHEMA B'KOLAH; [KI V'YITZCHAK YIKAREI LECHA ZARA]"- "[And HaSh-m said to Avraham, do not feel bad about the lad and about your maidservant;] whatever Sarah tells you to do, listen to her voice; [for it is through Yitzchak that will be called your offspring]" (Bereishis 21:12). Sarah is listed in Megilah (14a) as one of the seven prophetesses that arose for Bnei Yisrael.
59)[line 34]שהכל סכים ביופיהHA'KOL SOCHIM B'YOFYAH- all would gaze at her beauty
60)[line 35]"וַיִּפֹּל [אַבְרָהָם] עַל פָּנָיו וַיִּצְחָק; וַיֹּאמֶר בְּלִבּוֹ, [הַלְּבֶן מֵאָה שָׁנָה יִוָּלֵד, וְאִם שָׂרָה הֲבַת תִּשְׁעִים שָׁנָה תֵּלֵד]""VA'YIPOL [AVRAHAM] AL PANAV VA'YITZCHAK; VA'YOMER B'LIBO, [HA'LEVEN ME'AH SHANAH YIVALED, V'IM SARAH, HAVAS TISH'IM SHANAH TELED]"- "And [Avraham] fell upon his face and laughed; and he said to himself, ['Will a child be born to a one hundred-year-old man, and regarding Sarah, will a ninety-year old woman give birth?']" (Bereishis17:17)
61)[line 35]כמה קשיש אברהם משרה?KAMAH KASHISH AVRAHAM MI'SARAH?- how much older was Avraham than Sarah?
62)[line 37]דלמא אברהם זוטא דאחוה הוהDILMA AVRAHAM ZUTA DA'ACHUHA HAVAH- perhaps Avraham was younger than his brother
63)[line 37]ודרך חכמתן קא חשיב להוDERECH CHACHMASAN KA CHASHIV LEHU- the verse lists them (the sons of Terach) in order of their wisdom (and not of their age)
64a)[line 42]בן מאה שנה?BEN ME'AH SHANAH?- would Shem then have been] one hundred years old?
b)[line 42]בר מאה ותרתין שנין הוה!BAR ME'AH V'SARTEIN SHENIN HAVAH!- he would have been 102!
65)[line 43]אלא, דרך חכמתן קא חשיב להוELA, DERECH CHACHMASAN KA CHASHIV LEHU- rather, that verse lists them (the sons of Noach) in order of their wisdom
66a)[line 45]אתון מהכא מתניתוATUN ME'HACHA MASNISU- you learn this from that source
b)[line 45]ואנן מהכא מתנינן להVA'ANAN ME'HACHA MASNINAN LAH- but we learn it based on this source
67)[line 45]"וּלְשֵׁם יוּלַּד גַּם הוּא; אֲבִי כָּל בְּנֵי עֵבֶר, אֲחִי יֶפֶת הַגָּדוֹל""UL'SHEM YULAD GAM HU; AVI KOL BENEI EVER, ACHI YEFES HA'GADOL"- "And children were born also to Shem; the father of all who lived on the other side [of the river], brother of Yefes the eldest" (Bereishis 10:21).
68)[line 46]אלא מנלן?ELA MINA'LAN?- rather, from where do we derive [that in prior generations, men could father children at the age of eight]?
69)[line 47]"וּבְצַלְאֵל בֶּן אוּרִי בֶן חוּר לְמַטֵּה יְהוּדָה [עָשָׂה אֵת כָּל אֲשֶׁר צִוָּה ה' אֶת מֹשֶׁה]""U'VETZAL'EL BEN URI VEN CHUR L'MATEH YEHUDAH, [ASAH ES KOL ASHER TZIVAH HASH-M ES MOSHE]"- "And Betzalel, son of Uri, son of Chur, of the Tribe of Yehudah, [carried out all that HaSh-m had commanded Moshe]" (Shemos 38:22). This verse is from the Torah's description of the construction of the Mishkan, in the first year after leaving Mitzrayim.
70)[line 47]"וַתָּמָת עֲזוּבָה (אשת כלב); וַיִּקַּח לוֹ כָלֵב אֶת אֶפְרָת, וַתֵּלֶד לוֹ אֶת חוּר""VA'TAMAS AZUVAH; VA'YIKACH LO CHALEV ES EFRAS, VA'TELED LO ES CHUR"- "And Azuvah died; and Kalev married Efras, and she bore him Chur" (Divrei ha'Yamim I 2:19). We now know that Kalev was the great-grandfather of Chur.
71)[line 50]"בֶּן אַרְבָּעִים שָׁנָה אָנֹכִי בִּשְׁלֹחַ מֹשֶׁה עֶבֶד ה' [אֹתִי מִקָּדֵשׁ בַּרְנֵעַ לְרַגֵּל אֶת הָאָרֶץ; וָאָשֵׁב אֹתוֹ דָּבָר כַּאֲשֶׁר עִם לְבָבִי]""BEN ARBA'IM SHANAH ANOCHI BI'SHELO'ACH MOSHE EVED HASH-M [OSI MI'KADESH BARNE'A L'RAGEL ES HA'ARETZ...]"- "I was forty years old when Moshe, servant of HaSh-m, sent [me from Kadesh Barnea to spy out the Land; and I returned word to him as was with my heart]" (Yehoshua 14:7).
72)[line 51]"[... זֶה אַרְבָּעִים וְחָמֵשׁ שָׁנָה מֵאָז דִּבֶּר ה' אֶת הַדָּבָר הַזֶּה אֶל מֹשֶׁה...] וְעַתָּה הִנֵּה אָנֹכִי הַיּוֹם בֶּן חָמֵשׁ וּשְׁמֹנִים שָׁנָה""[ZEH ARBA'IM V'CHAMESH SHANAH ME'AZ DIBER HASH-M ES HA'DAVAR HA'ZEH EL MOSHE...] V'ATAH HINEH ANOCHI HA'YOM BEN CHAMESH U'SHEMONIM SHANAH"- "[... It is forty-five years since when HaSh-m spoke this matter to Moshe...] and now, behold I am today eighty-five years old" (ibid. v. 10). It should be noted that the Gemara assumes that Kalev ben Chetzron, the subject of the above verse from Divrei ha'Yamim, and Kalev ben Yefuneh of the Meraglim, were one and the same. See, however, Radak to Divrei ha'Yamim I 2:18.
73)[line 52]דל ארביסר דהוה בצלאלDAL ARBESAR D'HAVAH BETZALEL- subtract the fourteen years that Betzalel was [already living, in the second year after leaving Mitzrayim ,when the spies were dispatched]
74)[line 52]פשא להו עשרים ושיתPASHA LEHU ESRIM V'SHIS- there remain twenty-six [years old, at most, for Kalev at the time Betzalel was born]
75)[last line]בדין הואB'DIN HU- it would be logical