Sex with Minors and Talmud

Contents

Summary:

1)      General Minimum Age of Marriage/Engagement:.

2)      Exceptions in Minimum age of Marriage:

3)      Maximum age of Marriage of girls is adolescence  

4)     Biblical personalities 

5) Trivia

6) Other Rabbinic Sources

 

Summary:

According to Talmud, in general, minimum age of marriage or engagement of girl is 3 years and one day and that of boy is 9 years and one day but there are some exceptions. A priest can marry a proselyte girl under 3 years’ age as Moses and his army did in Number 31:18.  If someone has illicit sexual intercourse with a girl of less than 3 years or sodomy with less than 9 years boy(or even with girl), it is neither consider even an intercourse or a crime. Also incest of mother with his minor child is not a big crime. There are some biblical personalities who had begotten at age 8 and 9 and some women had conceived as young as 6 and 7.

  • General Minimum Age of Marriage/Engagement:
  1. A 3 years girl can be engaged through Intercourse:

Reference: Mishnah>> Seder Tahorat>> Mishnah Niddah>> Chapter V>> Verse 4

Read Online: http://www.sefaria.org/Mishnah_Niddah.5.4?lang=en

Original Text: A girl three years and one day old can become sanctified [for marriage, i.e. engaged] through intercourse; and if she had relations with a yavam [one obligated to perform leverite marriage], he has acquired her [as his wife]; and one is liable for [having relations with] a married woman on her account [if she is married]; and she renders one who sleeps with her impure [if she is a niddah] such that he renders impure that which he sits upon, the lower [layer of bedding, even if he does not touch it directly], just like the upper [layer of bedding]. If she marries a priest, she can eat terumah. If someone invalid [for the priesthood] had relations with her, she becomes invalid for the priesthood. If any one of the illicit relatives stated in the Torah had relations with her, they are put to death on her account, but she is exempt. If she is younger than that, it is like putting a finger in an eye

b)              A heathen boy engages in sexual intercourse at 9 while a heathen girl at 3:

Reference: Babylonian Talmud>>Gemara>> Seder Nezikin (Damages)>> Avodah Zarah>> Chapter II>> 36B-37A>> (Page 112-113)

Online Read: http://www.halakhah.com/zarah/zarah_36.html#PARTb

Original Text: What is the meaning of the phrase used above: ‘and against this other matter on account of still another matter’? — R. Nahman b. Isaac said: They decreed in connection with a heathen child that it should cause defilement by seminal emission17 so that an Israelite child should not become accustomed to commit pederasty with him. For R. Zera said: I experienced great trouble with R.Assi,18 and R. Assi with R. Johanan, and R. Johanan with R. Jannai, and R. Jannai with R. Nathan b.Amram, and R. Nathan b. Amram with Rabbi over this question: From what age does a heathen(non jew, gentile) child cause defilement by seminal emission? — He replied to me: From a day old; but when I came to R.Hiyya, he told me: From the age of nine years and one day. When I then came and discussed the matter with Rabbi, he said to me: Abandon my reply and adopt that of R. Hiyya who declared: From what age does a heathen child cause defilement by seminal emission? From the age of nine years and one day,

37A

 for inasmuch as he is then capable of the sexual act he likewise defiles by emission. Rabina said: It is therefore to be concluded that a heathen girl [communicates defilement] from the age of three years and one day, for inasmuch as she is then capable of the sexual act she likewise defiles by a flux. This is obvious! — You might argue that he is at an age when he knows to persuade [a female] but she is not at an age when she knows to persuade [a male, and consequently although she is technically capable of the sexual act, she does not cause defilement until she is nine years and one day old]. Hence he informs us [that she communicates defilement at the earlier age]

c)               A 3 years girl can be married through intercourse:

Reference: Babylonian Talmud>>Gemara>> Seder Nezikin (Damages)>>Sanherdin>> Chapter VII>> 55B>>(Page 248>> Paragraph 2>>Line 7-8)

Online Read: http://www.halakhah.com/sanhedrin/sanhedrin_55.html#PARTb

Original Text: R. Joseph said: Come and hear! A maiden aged three years and a day may be acquired in marriage by coition


 

 

2)           Exceptions in Minimum age of Marriage:

a)   Moses and his army cohabited with girls of age less than 3 and Priests are allowed to marry with girls of age less than 3

Reference: Babylonian Talmud>> Gemara>> Seder Nashim>> Yevamoth>> Chapter VI>> 60b>> (Page 275)

Online Read:http://www.halakhah.com/yebamoth/yebamoth_60.html#PARTb

Original Text: It was taught: R. Simeon b. Yohai stated: A proselyte who is under the age of three years and one day is permitted to marry a priest,13 for it is said, But all the women children that have not known man by lying with him, keep alive for yourselves14(Numbers 31), and Phinehas15 surely was with them. And the Rabbis?16 — [These were kept alive] as bondmen and bondwomen.17 If so,18 a proselyte whose age is three years and one day19 should also be permitted! — [The prohibition is to be explained] in accordance with R. Huna. For R. Huna pointed out a contradiction: It is written, Kill every woman that hath known man by lying with him,20 but if she hath not known, save her alive; from this it may be inferred that children are to be kept alive whether they have known or have not known [a man]; and, on the other hand, it is also written, But all the women children, that have not known man by lying with him, keep alive for yourselves,14 but do not spare them if they have known. Consequently21 it must be said that Scripture speaks of one who is fit22 for cohabitation.23 It was also taught likewise: And every woman that hath known man;20 Scripture speaks of one who is fit23 for cohabitation. You say, ‘Of one who is fit for cohabitation’; perhaps it is not so but of one who had actual intercourse? — As Scripture stated, But all women children, that have not known man by lying with him,24 it must be concluded that Scripture speaks of one who is fit for cohabitation.23 Whence did they know?25 — R. Hana26 b. Bizna replied in the name of R. Simeon the Pious: They were made to pass before the frontplate.27 If the face of anyone turned pale28 it was known that she was fit for cohabitation; if it did not turn pale28 it was known that she was unfit for cohabitation. R. Nahman said: Dropsy is a manifestation of lewdness. Similarly, it is said, And they found among the inhabitants of Jabesh-gilead four hundred young virgins, that had not known man by lying with him;29 whence did they know it?30 R. Kahana replied: They made them sit upon the mouth of a wine-cask. [Through anyone who had] had previous intercourse, the odour penetrated; through a virgin, its odour did not penetrate. They should have been made to pass before the frontplate!31 — R. Kahana son of R. Nathan replied: It is written, for acceptance,32 for acceptance but not for punishment. If so, the same should have applied at Midian also!33 R. Ashi replied: It is written, ‘unto them’, implying unto them34 for acceptance but not for punishment; unto idolaters,35 however, even for punishment.36 R. Jacob b. Idi stated in the name of R. Joshua b. Levi: The halachah is in agreement with R. Simeon b. Yohai.37 Said R. Zera to R. Jacob b. Idi: Did you hear this37 explicitly or did you learn it by a deduction? What [could be the] deduction? — As R. Joshua b. Levi related: There was a certain town in the Land of Israel the legitimacy of whose inhabitants was disputed, and Rabbi sent R. Romanos who conducted an enquiry and found in it the daughter of a proselyte who was under the age of three years and one day,38 and Rabbi declared her eligible to live with a priest.

Footnotes:

(14) Num. XXXI, 18.

(15) Who was a priest.

(22) I.e., one who had attained the age of three years and one day.
(23) Not one who had actually experienced it.
(24) Implying that any grown-up woman is not to be spared, even if she hath not known man.
(25) Which of the Midianite women, referred to in the texts quoted, was, or was not fit for cohabitation

(38) And was married to a priest.

(39) I.e., permitted her to continue to live with her husband”

 

  1. Priests are allowed to marry with less than 3 years girls:

 

Reference: Babylonian Talmud>> Gemara>>Seder Nashim>> Kiddushin>> Chapter IV>> 78a>> (Page 261>> Paragraph 2)

Download and Read: http://www.halakhah.com/pdf/nashim/Kiddushin.pdf

Original Text: It was taught: R. Simeon b. Yohai said: A female proselyte less than three years and a day is eligible to the priesthood, as it is said: But all the women children . . . keep alive for yourselves

c)   Intercourse with a girl of less than 3 years is nothing(Permissible?):

Reference: Mishnah>> Seder Tahorat>> Mishnah Niddah>> Chapter V>> Verse 4

Online Read: http://www.sefaria.org/Mishnah_Niddah.5.4?lang=en

Original Text: A girl three years and one day old can become sanctified [for marriage, i.e. engaged] through intercourse; and if she had relations with a yavam [one obligated to perform leverite marriage], he has acquired her [as his wife]; and one is liable for [having relations with] a married woman on her account [if she is married]; and she renders one who sleeps with her impure [if she is a niddah] such that he renders impure that which he sits upon, the lower [layer of bedding, even if he does not touch it directly], just like the upper [layer of bedding]. If she marries a priest, she can eat terumah. If someone invalid [for the priesthood] had relations with her, she becomes invalid for the priesthood. If any one of the illicit relatives stated in the Torah had relations with her, they are put to death on her account, but she is exempt. If she is younger than that, it is like putting a finger in an eye

 

Reference: Babylonian Talmud>> Gemara>> Seder taharoth>> Nidah>> Chapter V>> 45a>> (Page 210>> Paragraph 1>> Line 7-12)

Read Online: http://www.halakhah.com/niddah/niddah_45.html

Original Text: R. Hisda replied, Come and hear: IF ONE WAS YOUNGER THAN THIS AGE, INTERCOURSE WITH HER IS LIKE PUTTING A FINGER IN THE EYE; what need was there to state, LIKE PUTTING A FINGER IN THE EYE’ instead of merely saying: IF ONE WAS YOUNGER THAN THIS AGE,INTERCOURSE WITH HER IS of no consequence’? Does not this then teach us that as the eye tears and tears again so do the features of virginity disappear and reappear again.

 

Reference: Babylonian Talmud>> Gemara>> Seder Nashim>> Kethuboth>> Chapter I>> 7b>>(Page 40>> Paragraph 2)

Online Read: http://www.halakhah.com/kethuboth/kethuboth_7.html#PARTb

Original Text: Raba said. It means5 this: When a grown-up man has intercourse with a little girl it is nothing, for when the girl is less than this,6 it is as if one puts the finger into the eye;7

Footnotes:

(6) Lit ‘here’, that is, less than three years old.
(7) I.e., tears come to the eye again and again, so does virginity come back to the little girl under three years. Cf. Nid.45a.”

d)  No guilt in sodomy with less than 9-year child:

Reference: Babylonian Talmud>> Gemara>> Seder Nezikin (Damages)>>Sanherdin>> Chapter VII>> 54B>> (Page 244>> Last 2 Paragraphs)

Online Read: http://www.halakhah.com/sanhedrin/sanhedrin_54.html#PARTb

Original Text: Our Rabbis taught: In the case of a male child, a young one is not regarded as on a par with an old one; but a young beast is treated as an old one.23 What is meant by this? — Rab said: Pederasty with a child below nine years of age is not deemed as pederasty with a child above that. Samuel said: Pederasty with a child below three years is not treated as with a child above that.24 What is the basis of their dispute? — Rab maintains that only he who is able to engage in sexual intercourse, may, as the passive subject of pederasty throw guilt [upon the active offender]; whilst he who is unable to engage in sexual intercourse cannot be a passive subject of pederasty [in that respect].25 But Samuel maintains: Scripture writes, [And thou shalt not lie with mankind] as with the lyings of a woman.26 It has been taught in accordance with Rab: Pederasty at the age of nine years and a day;

Footnotes:

(24) I.e., Rab makes nine years the minimum; but if one committed sodomy with a child of lesser age, no guilt is incurred. Samuel makes three the minimum.

(25) At nine years a male attains sexual matureness.

(26) Lev. XVIII, 22. Thus the point of comparison is the sexual matureness of woman, which is reached at the age of three.”

 

e)   A mother Incest with his minor son is not a real connection and (if it is) will cause her only Unfit to marry a priest:

Reference: Babylonian Talmud>> Gemara>> Seder Nezikin (Damages)>>Sanherdin>> Chapter VIII>> 69B

Online Read: http://www.halakhah.com/sanhedrin/sanhedrin_69.html#PARTb

Original TextOur Rabbis taught: If a woman sported lewdly with her young son [a minor], and he committed the first stage of cohabitation with her, — Beth Shammai say, he thereby renders her unfit to the priesthood.4 Beth Hillel declare her fit. R. Hiyya the son of Rabbah b. Nahmani said in R. Hisda’s name; others state, R. Hisda said in Ze’iri’s name: All agree that the connection of a boy aged nine years and a day is a real connection; whilst that of one less than eight years is not:5 their dispute refers only to one who is eight years old, Beth Shammai maintaining, We must base our ruling on the earlier generations, but6 Beth Hillel hold that we do not.

Footnotes:

(4) I.e., she becomes a harlot, whom a priest may not marry (Lev. XXI, 7).
(5) So that if he was nine years and a day or more, Beth Hillel agree that she is invalidated from the priesthood; whilst if he was less that eight, Beth Shammai agree that she is not.

 

 

3)           Maximum age of Marriage of girls is adolescence:

a)   Marriage of a girl before Puberty is praised:

Reference: Babylonian Talmud>> Gemara>> Seder Nezikin (Damages)>>Sanherdin>> Chapter IX>> 76B>>(Page 336>> First Paragraph)

Online Read: http://www.halakhah.com/sanhedrin/sanhedrin_76.html#PARTb

Original Text: An objection was raised: He who loves his wife as himself and honours her more than himself,5 and leads his children in the right path, and marries them just before they attain puberty — of him Scripture saith, And thou shalt know that thy tabernacle shall be in peace and thou shalt visit thy habitation, and shalt not sin.6 — If just before puberty, it is different.

Foot Note:

(6) Job. V. 24. This proves that it is meritorious to marry off one’s children whilst minors.”

b)  Delaying Marriage of pubescent Daughter is Wickedness and is causing her to be a whore:

Reference: Babylonian Talmud>> Gemara>> Seder Nezikin (Damages)>>Sanherdin>> Chapter IX>>76A-76B>>(Page 334-335)

Online Read: http://www.halakhah.com/sanhedrin/sanhedrin_76.html

Original Text: Now, how do Abaye and Raba utilize the verse, Do not profane thy daughter to cause her to be a whore? — R. Mani said: [According to them] this refers to one who marries his [young] daughter to an old man.32 As it has been taught: Do not profane thy daughter to cause her to be a whore; R.Eliezer said: This refers to marrying one’s [young] daughter to an old man. R. Akiba said: This refers to the delay in marrying off a daughter who is already a bogereth (Pubescent see footnote 33).33 R. Kahana said on R. Akiba’s authority: The only poor in Israel is the subtly wicked and he who delays in marrying off his daughter, a bogereth(Pubescent see footnote 33).34 But is not one who thus delays himself subtly wicked?35 Abaye answered: This is its meaning: Which poor man is subtly wicked? He who delays marrying off his daughter, a Bogereth(pubescent see footnote 33).

Foot Note:

(33) Having attained puberty, she may become unchaste if not married. Marriage, of course, was then at a far earlier age than now”

  1. A priest should marry only a Pre-Adolescent girl but some sages say that he can marry an adolescent virgin girl:

Reference: Mishnah>> Seder Nashim>> Yevamot>> Chapter VI>> Verse 4

Read Online: http://www.sefaria.org/Mishnah_Yevamot.6.4?lang=en&with=all&lang2=en

Original Text: The High Priest may not marry a widow, either a widow from marriage or a widow from betrothal, and he may not marry a bogeret [a girl past the age of twelve years and six months]. Rabbi Elazar and Rabbi Shimon allow him [to marry] a bogeret. He may not marry a woman [who is not a virgin due to being] wounded by a piece of wood [in her vagina]. [If] he has betrothed a widow and [subsequently] is elected High Priest, he may marry [her]. It once happened that Yehoshua ben Gamla betrothed Marta bat Baytos, and the king appointed him High Priest, and he married her. If a woman who was a Shomeret Yavam [the widow of a childless man whose brother-in-law has not yet married her nor released her from the obligation of Levirate marriage] was awaiting [Yibum – Levirate marriage wherein a man weds his childless brother’s widow] from a common priest and he was appointed High Priest, he may not marry her even if he’s performed Ma’amar [semi-betrothal of a Yevama widow through money or a document]. [If] the brother of a High Priest dies he undergoes Chalitzah but does not perform Yibum.

 

Reference: Babylonian Talmud>> Gemara>> Seder Nashim>> Yevamot>> Chapter VI>> 59A>> (Page 269>> Paragraph 4)

Online Read: http://www.halakhah.com/yebamoth/yebamoth_59.html

Original Text: HE SHALL NOT MARRY ONE WHO IS ADOLESCENT. Our Rabbis taught: And he shall take a wife in her virginity26 excludes one who is adolescent, whose virginity is ended; so R. Meir. R. Eleazar and R. Simeon permit the marriage of one who is adolescent. On what principle do they differ? — R. Meir is of the opinion that virgin27 implies even [one who retains] some of her virginity; her virginity28 implies only one who retains all her virginity;29 in her virginity30 implies only [when previous intercourse with her took place] in the natural manner,31 but not when in an unnatural manner.32 R. Eleazar and R. Simeon, however, are of the opinion that virgin would have implied a perfect virgin; her virginity implies even [one who retains] only part of her virginity;33 in her virginity implies only one whose entire virginity is intact,34 irrespective of whether [previous intercourse with her was] of a natural or unnatural character.35

 

 

  • Biblical personalities begetting at age 8 and 9:

Reference: Babylonian Talmud>> Gemara>> Seder Nezikin (Damages)>>Sanherdin>> Chapter VIII>> 69B

Online Read: http://www.halakhah.com/sanhedrin/sanhedrin_69.html#PARTb

  1. Ahitophel, Eliam son of Ahitophel and the wife of Uriah the Hittite each begot (and conceived in case of Bath Sheba) at 9:

Original Text: (Page 306>> Final Paragraph) Now, whence do we know that in the earlier generations [a boy of eight years] could beget children? Shall we say since it is written: [i] [And David sent and inquired after the woman, And one said:] Is not this Bath Sheba, the daughter of Eliam, the wife of Uriah the Hittite?7 And it is written, [ii] Eliam, the son of Ahitophel the Gilonite;8 and it is written, [iii] And he sent by the hand of Nathan the prophet; and he called his name Jedidiah [afterwards Solomon] because of the Lord;9 and it is written, [iv] And it came to pass, after two full years [after Solomon’s birth], that Absalom had sheepshearers;10 and it is written, [v] So Absalom fled and went to Geshur and was there three years;11 and it is written [vi] So Absalom dwelt two full years in Jerusalem, and saw not the king’s face;12 and it is written, [vii] And it came to pass after forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto the Lord in Hebron; and it is written,13 [viii] And when Ahitophel saw that his counsel was not followed, he saddled his ass, and arose, and got him home to his house, to his city and put his household in order, and hanged himself;14 and it is written, [ix] Bloody and deceitful men shall not live out half their days.15 And it has been taught: Doeg lived but thirty-four years, and Ahitophel thirty-three. Hence deduct seven years, Solomon’s age when [Ahitophel] committed suicide,16 which leaves [Ahitophel] twenty-six years old at his birth. Now deduct two years for the three pregnancies, leaving each eight years old when he begot a child.17 But why so? Perhaps both [Ahitophel and Eliam] were nine years old [at conception], Bath Sheba being only six years when she conceived, because a woman has more [generative] vitality; the proof being that she bore a child before Solomon?18

b)              Haran begot Sarah, the wife of Abraham at age 8:

Original text: (Page 307) But it is deduced from the following: Now these are the generations of Terah: Terah begat Abram, Nahor and Haran.19 Now Abraham must have been [at least] one year older than Nahor, and Nahor one year older than Haran;20 hence Abraham was two years older that Haran. And it is written, And Abram and Nahor took them wives: the name of Abram’s wife was Sarai,’ and the name of Nahor’s wife Milcah, the daughter of Horan, the father of Milcah, and the father of Iscah.21 Whereon R. Isaac observed: Iscah was Sarai, and why was she called Iscah? Because she foresaw [the future] by holy inspiration;22 hence it is written, In all that Sarah hath said unto thee, hearken unto her voice.23 Another reason is, that all gazed at her beauty. It is also written. Then Abraham fell upon his face, and laughed and said in his heart, shall a child be born unto him that is on hundred years old? and shall Sarah, that is ninety years old bear?24 Hence, Abraham was ten years older than Sarah, and two years older than her father [Haran]. Therefore, Sarah must have been born when Haran was eight years old.

 

  1. Another Example:

Original text: (Page 307>> 2nd Last Paragraph of 69B) Then [the difficulty remains,] whence do we know it?30 — From this; [i] And Bezaleel the son of Uri, the son of Hur, of the tribe of Judah;31 and it is written, [ii] And when Azubah [Caleb’s wife] was dead, Caleb took unto him Ephrath, which bore him Hur.32 Now, how old was Bezaleel when he made the Tabernacle? Thirteen years, for it is written, [iii] And all the wise men, that wrought all the work of the Sanctuary, came every man from his work which they made.33 And it has been taught: [iv] In the first year after the Exodus, Moses made the Tabernacle; in the second, he erected it and sent out the spies. And it is written, [v] [And Caleb . . . said . . .] Forty years old was I when Moses the servant of the Lord sent me from Kadesh-barnea to espy out the land,34 . . . and now lo, I am this day fourscore and five years old.35 Now, how old was he when sent as a spy? Forty. Deduct fourteen, Bezaleel’s age at the time,36 this leaves twenty-six [as Caleb’s age at Bezaleel’s birth]. Now, deduct two years for the three pregnancies; hence each must have begotten at the age of eight.37

Footnote:

(37) i shews that Caleb was Bezaleel’s great-grandfather, and iii and iv shew that he was twenty-six at Bezaleel’s birth,within which three generations were born.

  1. A woman conceived child at age 7:

Reference: Babylonian Talmud>> Gemara>> Seder taharoth>> Nidah>> Chapter V>> 45a>> (Page 210>> 2nd Paragraph)

Online Read: http://www.halakhah.com/niddah/niddah_45.html

Original Text: Our Rabbis taught: It is related of Justinia17 the daughter of ‘Aseverus son of Antonius that she once appeared before Rabbi ‘Master’, she laid to him, ‘at what age may a woman marry?’. ‘At the age of three years and one day’, he told her. ‘And at what age is she capable of conception?’ ‘At the age of twelve years and one day’, he replied. ‘I’, she said to him, ‘married at the age of six and bore a child at the age of seven; alas for the three years that I have lost at my father’s house’.

 

 

5)           Trivia:

  1. Contratry to other rabbis, R. Meir says girl can be betrothed by intercourse at age 2 years:

Reference: Babylonian Talmud>> Gemara>> Seder taharoth>> Nidah>> Chapter V>> 45a>> (Page 208>> Last Paragraph)

Online Read: http://www.halakhah.com/niddah/niddah_45.html

Original Text: An objection was raised: A girl of the age of three years and even one of the age of two years and one day may be betrothed by intercourse; so R. Meir. But the Sages say: Only one who is three years and one day old.

b)              A 9-year boy coition with his brother’s widow makes him her husband and he can’t divorce her till adulthood:

Reference: Mishnah>> Seder Tahorat>> Mishnah Niddah>> Chapter V>> Verse 5

Read Online: http://www.sefaria.org/Mishnah_Niddah.5.5?lang=en

Original Text: If a boy of nine years and one day has relations with his yevamah [a widow of his childless brother], he acquires her [as his wife]. And he does not [need to] give her a bill of divorce until he grows up. And he can be rendered impure by a niddah, such that he renders impure that which hes sits upon, the lower [layer, even if he does not touch it directly], just as the upper [layer]; and he can render one [with whom he had relations] invalid [from being able eat terumah]; and he cannot feed one terumah [i.e. cause someone to be permitted to eat it on his account]; and he can render an animal invalid from [being able to be sacrificed] upon the alter [i.e. if he had relations with it, that is sufficient to render it invalid as a sacrifice], and it is stoned on his account. And if he had relations with any of the illicit relatives stated in the Torah, they are killed on his account, and he is exempt.

 

Reference: Babylonian Talmud>> Gemara>> Seder Nezikin (Damages)>>Sanherdin>> Chapter VII>> 55B>>(Page 248>> Paragraph 3)

OnlineRead: http://www.halakhah.com/sanhedrin/sanhedrin_55.html#PARTb

Original Text: Raba said: Come and hear! A male aged nine years and a day who cohabits with his deceased brother’s wife [the former having left no issue] acquires her [as wife]. But he cannot divorce her until he attains his majority.

Other Rabbinic Text:

According to Seder Olam(History book of Judaism) and Rashi, Isaac married Rebekah when she was 3 years old while he himself was 40 years old.

Rashi on Genesis 25:20

https://www.sefaria.org/Rashi_on_Genesis.25.20?lang=en

For when Abraham came from Mount Moriah he received the news that Rebecca was born (22:20). Isaac was then thirty-seven years old, because at that time Sarah died and from the birth of Isaac until the Binding — when Sarah died — there were 37 years since she was 90 years old when Isaac was born and 127 when she died, as it is said, (23:1) “And the life of Sarah was [one hundred and twenty seven years]” — thus Isaac was then 37 years old. At that period Rebecca was born and he waited until she was fit for marriage — 3 years — and then married her (Seder Olam).

 

 

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