Explanation #1 (Rashi): This means cut off, from a downtrodden family.

Question: If so, he should have said "because you are Mulai"!

Explanation #2: Rather, it is the name of a place, like we say in Bereishis Rabah that R. Meir went to Mamla. He saw that [everyone] had black hair. He said "you are from Beis Eli, for it says "Kol Marbis Beisecha..." (they will die young).

Explanation: [Leah] became pregnant from the first Bi'ah. She crushed [her Besulim] with her finger [to enable pregnancy from the first Bi'ah], like it says about Tamar above (34b).

Explanation #1 (Rivan): They cast semen that they received from their husbands [into each other].

Objection: In Shabbos (65a), we say that Shmuel did not allow his daughters to lie with each other due to Rav Huna's teaching, that women ha'Mesulelos...

Inference: They were not yet married, for they were still in Shmuel's house.

Explanation #2 (Rashi, in Shabbos): They are disqualified from marrying a Kohen Gadol;

Even though there was no Kohen Gadol in Shmuel's day, it is repulsive, since through this they become disqualified to a Kohen Gadol.

Rejection: Here it connotes that they are disqualified even to a regular Kohen due to Zonah, since it says that even according to R. Elazar, who says that a bachelor [who have Bi'ah with a single woman makes her a Zonah...]

Inference: Rav Huna disqualifies them due to Zonah.

Implied question: In Avodah Zarah (36a), we ask that the Torah forbids daughters of Nochrim, for it says "Lo Sischaten Bam"!

Answer: There we rely on the end of the verse, which says "Bito Lo Sikach l'Vanecha."

Support: Similarly, in Kidushin (68b) the text does not say "Lo Yehei Lecha Chitun Bahem", for this connotes that we expound from "Lo Sischaten Bam."

R. Tam's text: R. Tam changed the text to read "Lo Yihyeh Lecha Likuchin Bahen", for we expound from Lo Yikach, like I explained;

This discusses while they are Nochrim, like we expound "Ki Yasir" includes all who cause to veer from Hash-m. This does not apply after conversion.

Explanation #1 (Rashi): Even so, it is called Chasanos.

Question: Obviously, Chasanos apply to her, for Kidushin Tofsin Bah!

Explanation #2: Rather, we ask how Shlomo married [Bas Paro]. She was a Mitzris Rishonah, and forbidden to Kehal (Hash-m)!

Explanation: [We suggested that] the nation of Mitzrayim, about which the Torah said that the third generation may marry [Yisre'elim], but not the first two generations, they settled in other lands, and these [people living in Mitzrayim nowadays]. Another nation settled there.

[We reject this, for] R. Yehudah said that Minyamin a Mitzri convert... It was clear to him that Minyamin came from the land of Mitzrayim;

If he was among the Mitzriyim who settled in other lands, he would not call him a Mitzri convert, for they were not known in other lands.

Question: Why wasn't he permitted to marry Yisre'elim? Mitzrayim are not in their place, for Sancheriv already was Mevalbel the entire world (mixed up the nations, and exiled them to other places)!

For this reason R. Yehoshua permitted Yehudah Ger Amoni (Yadayim 4:4, brought in Berachos 28a)! He said "you are permitted, for [Sancheriv already...]"

In Sotah (9a), Rashi explained that in a Tosefta, R. Akiva told Minyamin "you erred, for Sancheriv already was Mevalbel the entire world."

Answer #1 (Bahag): Mitzrayim returned to their place. The verse gave them a limit - "mi'Ketz Arba'im Shanah Ekabetz Es Mitzrayim Min ha'Goyim Asher Nafutzu Sham."

Implied question: Also regarding Amon, it says "v'Achar Ken Ashiv Es Shevus Bnei Amon"!

Answer: No limit was given for them, like R. Yehoshua told R. Gamliel in Yadayim (4:4);

Citation (4:4 - Mishnah - R. Yehoshua): It says "v'Shavti Es Shevus Yisrael vi'Yehudah", and they still did not return!

A Tosefta in Yadayim, after the episode with Yehudah Ger Amoni, in which R. Gamliel admitted to R. Yehoshua, and he was permitted to Yisrael, R. Gamliel said to him "the same applies to a Mitzri convert";

Citation (Tosefta - R. Yehoshua) Rejection: A limit was given for Mitzrayim.

R. Akiva did not realize that a limit was given for Mitzrayim. (Therefore, he told Minyamin that he is permitted.)

Question (Ri): In Berachos and Yadayim, it connotes that Sancheriv was Mevalbel Amon;

It says in Yirmeyah (49:1,3) about Amon, regarding Nevuchadnetzar's destruction of them, "Madu'a Yarash Malkam Es Gad v'Amo b'Arav Yashav... Heilili Cheshbon Ki Shudedah..."

Inference: At that time they were in their place, and in that Parshah it says afterwards "v'Achar Ken Ashiv Es Shevus Bnei Amon"!

Conclusion: Sanhedrin was not Mevalbel them, and [even] if he was Mevalbel them, they returned before Nevuchadnetzar destroyed them!

Support: Also in Sanhedrin (96b) it connotes that they were in their place in the days of Nevuchadnetzar, for it says there "Amon and Mo'av were evil neighbors of Yisrael. They sent to Nevuchadnetzar "come upon them (ravage Yisrael)"!

Answer #2 (Ri): Regarding Yehudah Ger Amoni, [R. Yehoshua] relied on Nevuchadnetzar's destruction. Also Nevuchadnetzar was Mevalbel.

Implied question: In Sotah, it mentions only Sancheriv [regarding Bilbul]! It says [about Luz] "Sancheriv came and was not Mevalbel it. Nevuchadnetzar did not destroy it."

Answer: This is because Sancheriv did not destroy. He merely relocated people to [other] cities, and total exile. Therefore, regarding him it does not say Churban (destruction);

Nevuchadnetzar was Mevalbel and destroyed.

Implied question: In Berachos and Yadayim, why does it attribute Bilbul [of Amon] to Sancheriv?

Answer: It is because he began the Bilbul, and he was Mevalbel [almost] the entire world, and it says there "v'Asir Gevulos Amim", which connotes all the nations;

Primarily, it relies on [the Bilbul of] Nevuchadnetzar.

Question - Citation (Megilah 12b): The Sanhedrin told Achashverosh "go to Amon and Mo'av [for counsel]. They dwell in their place - "Sha'anan Mo'av..."!

Nevuchadnetzar already destroyed them. He was long before Achashverosh!

Answer #1: They gave a mere rebuff [of his request for counsel. It was not true.] The ones who settled there were not Mo'avim, rather, other nations!

Answer #2: Perhaps people from Mo'av were mixed with them [the ones who settled there], and they were called Mo'avim, just like in the days of Chachamim they called Yehudah "Ger Amoni" (even though the Amonim were exiled and did not return).

Answer #3: It was not clear whether or not they returned;

Even though Nevuchadnetzar exiled them, in any case since they were not exiled in the days of Sancheriv, like other nations, they told Achashverosh that Mo'av's reasoning was intact.

Explanation: It says "Shlomo clung to them to love" - it was only in the way of love, but not in the way of marriage.