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14

Chullin 24a (citing Sifrei Beha'alotekha 62) notes this contradiction in starting age and reconciles it by saying that Levites entered training at 25 and began to serve at 30. This restriction applied only to the mishkan, because then the job of being a Levite included constructing and assembling the structure. But in the temple, the Levites' duties aren't ...


14

Based on certain midrashim and assuming they're compatible, Naamah was Noach's wife and was born, at the latest, in 129. Noach was born in 1056. That makes her at least 927 years (+/- rounding errors) older than him.


13

Bava Metzia 87a: Until Abraham there was no old age; whoever wished to speak to Abraham would speak to Isaac, and the reverse. Thereupon he prayed, and old age came into existence, as it is written, And Abraham was old and well-stricken in age. So during the age when people lived 200+ years, they showed no signs of age.


13

Tosafot Bechorot 4a: דלא היה אהרן בכור דמרים גדולה ממנו ג' שנים כדאמר במדרש [ריש פ' שמות] כמו שהיה אהרן גדול ממשה ג' שנים Aharon was not the firstborn, because Miriam was three years older than him, as the Midrash states, just like Aharon was three years older than Mosheh. The Midrash that Tosafot refers to seems to be Shemot Rabbah 1:13: וְלֹא ...


12

The lechatchila age minimum, according to Simlah Chadasha (1:30), is 18 years old, because at that point a person is a "בר דעת" and knows how to be careful with things. This minimum can be bypassed if a person is an exceptional ירא שמים, and is considered to be a גדול (adult; see footnote for technical definition). What would happen if a minor* slaughtered? ...


11

The Seder Olam Rabba (ed. Leiner) states (ch. 2) that they were twins and were both 22 when they got married: נמצאו רחל ולאה נשאו בנות כ"ב כ"ב, שהיו תאומות Thus, Rachel and Leah were both married at age 22, for they were twins. According to Rav Chaim Kanievsky's sefer Lamechsa Atik, which gives names and dates and other unspecified details for the ...


11

For example, the posuk (5:32) says that Noach begot Sheim (Chom and Yefes) when he was 500 so I added 500 on to 1056 and got 1556. But it doesn't say what order they were born in. Rashi later on (10:21) points out that Yefet is older since we know (11:10) Shem was 100 years old only 2 years after the flood, whereas we know (7:6) the flood started when Noach ...


10

The Maharam Shik posed this question in the first teshuva on Even Ha'ezer. (See the second and third paragraphs here). He says that the Avot wanted to have holy descendants and therefore delayed the mitzva of 'peru urvu' until the time that they could find the most suitable spouse. Generally, one is allowed to delay the fulfilment of a mitzva if one will ...


10

The question here seems to be based on a problem with the translation. The text of the Rashi in question is: בן ק' כבן ע' ובן ע' כבן ה' בלא חטא There is nothing there about "strength". Rashi simply says that Avraham at the age of 100 was like 70, and at the age of 70 was like 5, without sin. Compare the translation on Chabad.org: one hundred years ...


9

The rationale behind it is that Tehillim describes a lifetime as seventy years in the verse ימי שנותינו בהם שבעים שנה ואם בגבורות שמונים שנה (90:10.) Thus -- the reasoning goes -- 83 is 13 years into your "second lifetime" which is as good an excuse for a kiddush as any. I do not know of any source for it prior to the twentieth century or of any book ...


9

Yaakov was 99 when Rachel died. He outlived her by 48 years. The Talmud (Megilah 17a) says that Yaakov was away from his father for 36 years. The first 14 were at the Yeshiva of Ever, 20 were spent at Lavan's house, and the last two were spent along the way home (at Sukkos and Beis-El), after which Rachel died. Since Yosef was born six years before Yaakov ...


9

Most likely, you're thinking of Yehuda ben Teima in Avot 5:21, which is of the form you describe, though with a different particular list: הוּא הָיָה אוֹמֵר, בֶּן חָמֵשׁ שָׁנִים לַמִּקְרָא, בֶּן עֶשֶׂר לַמִּשְׁנָה, בֶּן שְׁלשׁ עֶשְׂרֵה לַמִּצְוֹת, בֶּן חֲמֵשׁ עֶשְׂרֵה לַתַּלְמוּד, בֶּן שְׁמֹנֶה עֶשְׂרֵה לַחֻפָּה, בֶּן עֶשְׂרִים לִרְדֹּף, בֶּן שְׁלשִׁים ...


8

In Ish HaAshkolos, there is a story of an 11 year old Rabbi Weissmandel. His father brought him to Rabbi Dushinsky to receive a blessing. While he was there, someone asked the young 11 year old if one may suggest a marriage if the bride is older than the groom. He proved the it would be okay from the following sources. Tosafos in Bava Metzia 84a says ...


7

Nitei Gavriel Taspores 2:1:2 says the source of those who do it at 2 is based on Braishis 21:8 "Vayigdal Hayeled" and Rashi says that was at 24 months. Also Shmuel-1 1:22.


7

I'm not aware of a particular source for marrying older -- or younger, for that matter. But I'll throw in a nice quote I heard from a Rabbi Pesach Krohn lecture. Rabbi Samson Raphael Hirsch married someone who was older. He commented -- "there's a lot I'm trying to accomplish in life, I can't do it if my spouse is a baby."


7

The Da'as Zkeinim (and the Chizkuni) at the beginning of Parshas Noach addresses this issue in a different context - The posuk says תמים by Noach, and the Midrash says (Bereishis Rabba 30:8) that anyone described as such lived to an age the which is the multiple of 7 (full שבוע). Noach's 950 do not add (or divide) up. He answers that he lived this amount ...


7

Tosfos in Chullin 6a cites an opinion that ההוא סבא refers to Eliyahu Hanavi and rejects this assertion. This opinion is apparently found earlier among the Gaonim but is also debated. In נדרים נ ע"א a nearly identical strory is told about חד רשע - a certain evildoer, but these 2 stories may not be referring to the same event. For a full discussion of the ...


7

The implication of the last mishna in Yoma is that the answer is no: האומר, אחטא ואשוב, אחטא ואשוב, אין מספיקין בידו לעשות תשובה. One who says, "I will sin, and then repent, I will sin, and then repent," will not receive an opportunity to repent. This is codified by Maimonides is the Laws of Repentance 4:1: אַרְבָעָה וְעֶשְׂרִים דְּבָרִים ...


6

Perush Yonason asks this question and does not give an answer. I once heard an answer (do not remember from who) which is difficult to accept. Levi lived 137 years in Egypt. The problems with this answer is numerous, and I think this is a question that has no good answer.


6

In Hebrew numbers are written out in their component parts; there's no Hebrew word for "990", for example, but the torah writes instead "90 and 900" (or sometimes "900" and "90") as separate words. Everywhere in the torah that you see numbers in the hundreds or thousands, you'll see this formation. As for "ben", this is a Hebrew convention when talking ...


6

The Babylonian Talmud, in Tractate Chullin (24a), notes this contradiction in starting age and reconciles it by saying that Levites entered training at 25 and began to serve at 30. (From this we learn that if we don't see signs of progress with a student in 5 years, we don't expect him to succeed.) However, this restriction applied only to the mishkan, the ...


6

Yes, you are considered an adult. (Sources in this answer come from "Bar Mitzvah: Maturity of Body or Mind," by R' Yehoshua Pfeffer. I recommend reading the whole essay for a nice overview of how we determine adulthood.) "You travel" implies that there is a persistent entity called "you" that is transplanted from one time to another. If you are persistent, ...


6

Seder Olam Rabbah 2 calculates that they were twins and married Yaakov at 22. I don’t follow the math, myself. It seems to just throw out there that Rachel was 36 when she died; since Yaakov married her after 7 years working for Lavan, and he left Charan after another 7 years after they got married, plus 6 years after all but Binyamin were born, and Rachel ...


6

The Ibn Ezra (8:24) reconciles these contradictory verses by proposing that the age of twenty five was appropriate only for the work of the tent (עבודת אוהל) whereas thirty was appropriate for carrying the equipment (עבודת משא). The Ibn Ezra doesn't elaborate on the subject and leaves us wondering as to what constitutes עבודת אוהל? The interpretation of the ...


6

As mentioned, according to the pure Tanach, he was one year old. The Mefarshim don't really think this is meant to be interpreted factually, and so they have a number of ways to explain this, see Shmuel and Sabbahillel's answers. Edit: Never mind, they've been deleted. See Meafrshim here. Being that no one else seems to be quoting this, I would like to ...


6

We see from the following Gemora, that between 60 and 80 if someone dies suddenly - [without being sick for three days - תוספות שבת כה. ד"ה וכרת], it is somewhat of a Kares. Moed Katan 28a: רב יוסף כי הוה בר שיתין עבד להו יומא טבא לרבנן אמר נפקי לי מכרת א"ל אביי נהי דנפק ליה מר מכרת דשני מכרת דיומי מי נפיק מר א"ל נקוט לך מיהא פלגא בידך The Gemara ...


5

According to the Medrash Sechel Tov - Shemos 6:15 Moshe was 24 years old when his father Amram passed away at the age of 137. That means that Moshe was born when Amram was 113 years old. His mother Yocheved was 130 when she gave birth to Moshe - Abarbanel. That proves that Yocheved was older than Amram. It is also known that the Chofetz Chaim's first wife ...


5

Children in Halachah by Rabbi Simcha Bunim Cohen has a fourteen-page chapter devoted to the laws of yichud. Three quotations that answer your questions: A man may not be alone with a girl who is above three years of age; a woman is prohibited to be [sic] secluded with a boy over nine years of age. However, in the Hebrew footnote he cites Rav Moshe ...


5

This is just a hypothetical thing. He is using a legal definition of "first time" to get around the contradiction. I.e. the first time is when the hymen breaks. If the hymen grew back, then the next time, is actually the firs time. The discussion is more interested in the legal definitions of terms, than an actual practical case.


5

קידושין מ ע"א Kidushin 40:A האיש מקדש את בתו כשהיא נערה: כשהיא נערה אין כשהיא קטנה לא מסייע ליה לרב דאמר רב יהודה אמר רב ואיתימא רבי אלעזר אסור לאדם שיקדש את בתו כשהיא קטנה עד שתגדל ותאמר בפלוני אני רוצה: [R' Yehuda says in the name of Rav or R' Elazar - a man may not give his daughter in marriage until she will grow and say - I want to marry this man]. ...


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