משנה: הַמַּפֶּלֶת סַנְדָּל אוֹ שִׁילְייָא תֵּשֵׁב לַזָּכָר וְלַנְּקֵיבָה. שִׁילְייָא בַבַּיִת הַבַּיִת טָמֵא. לֹא שֶׁהַשִּׁילְייָא װְלָד אֶלָּא שֶׁאֵין שִׁילְייָא בְּלֹא װְלָד. רִבִּי שִׁמְעוֹן אוֹמֵר. נִימּוֹק הַװְלָד עַד שֶלֹּא יָצָא. MISHNAH: If a woman miscarried a sole81Greek σάνδαλον “sandal; a flat fish (solea)”. The object of the miscarriage was a flat piece, without recognizable face or limbs. or a placenta82Without a body attached to it., she should observe for male and female birth1414 days of impurity as of a female followed by 26 days of purity (the 33 of a male minus 7 days assigned to the impurity of a female birth).. A placenta in the house makes the house impure; not that the placenta is a child but there is no placenta without a child83If there was a placenta, one may assume that it was accompanied by a small dead human embryo. Therefore, the house transmits the impurity of the dead as long as any tissue from this birth is in the house.. Rebbi Simeon says, the child was dissolved before it came out84While no placenta can be formed without a pregnancy, if no child was found at the moment of birth there is none and the house is pure. A stillbirth is not a source of impurity as long as it remains in the womb of a woman..
הלכה: הַמַּפֶּלֶת סַנְדָּל אוֹ שִׁילְיָא כול׳. רִבִּי בָּא בְשֵׁם רַב יְהוּדָה. אֵין סַנְדָּל אֶלָּא שֶׁרְצָמוֹ חַי וְאֵינוֹ יוֹצֵא עִם הַחַי אֶלָּא עִם הַמֵּת. הָתִיב רִבִּי בּוּן בַּר חִייָה. וְהָא תַנִּינָן. הַמַּפֶּלֶת סַנְדָּל אוֹ שִׁילְיָא תֵּשֵׁב לַזָּכָר וְלַנְּקֵיבָה. הֲוֵי װְלָד הוּא. אָמַר רִבִּי הוּנָא. קִייַמְתָּהּ קוֹמֵי רִבִּי יִרְמְיָה. תִּיפְתָּר שֶׁיָּצָא הַװְלָד דֶּרֶךְ הַדּוֹפָן וְסַנְדָּל דֶּרֶךְ הָרֶחֶם. װְלָד בְּתוֹךְ מְלֹאת. סַנְדָּל לְאַחַר מְלֹאת. װְלָד עַד שֶׁלֹּא נִתְגַּייְרָה. סַנְדָּל מִשֶּׁנִּתְגַּייְרָה. װְלָד. וַאֲפִילוּ תֵימַר. זֶה וְזֶה דֶּרֶךְ רֶחֶם. זֶה וְזֶה מִשֶּׁנִּתְגַּייְרָה. תִּיפְתָּר שֶׁיָּצָא הַװְלָד תְּחִילָּה וְהִפְרִישָׁה לוֹ קָרְבָּן. לֹא הִסְפִּיקָה לְהָבִיא אוֹתוֹ הַקָּרְבָּן עַד שֶׁיָּצָא סַנְדָּל וְנִדְחָה קָרְבָּן הָרִאשׁוֹן. וְנִמְצֵאת מֵבִיאָה קָרְבָּן מַחְמַת הַסַּנְדָּל. HALAKHAH: “If a woman miscarried a sole or a placenta,” etc. Rebbi Abba in the name of Rav Jehudah: There only is a sole because it was weighed down by a living [fetus]; it comes out not with a living but with a dead [child]85If one of a pair of twins kills its sibling in the womb, he himself will die in the womb.. Rebbi Abun bar Ḥiyya objected: did we not state, “if a woman miscarried a sole or a placenta, she should observe for male and female birth”? That means, it is a child86It is stated in Keritot 1:3" href="/Mishnah_Keritot.1.3">Mishnah Keritut1:3 that a woman having a miscarriage of a sole or a placenta is obligated to bring a sacrifice (Leviticus.12.6-8">Lev. 12:6–8) which is eaten by the Temple priests. This implies that this miscarriage is a complete birth in the sense of the biblical text. But Rav Jehudah seems to imply that these miscarriages are always accompanied by a regular stillbirth, which requires a sacrifice by the simple wording of the text. It seems that the Mishnah in Keritut is superfluous. The Mishnah here can be justified as informing on the periods of impurity and purity which are changed from those induced by the stillbirth.! Rebbi Huna said, I explained it before Rebbi Jeremiah. Explain it if the child was born through the wall of the womb87A delivery by caesarean section is not a birth; the mother is not impure for the birth and not required to bring a sacrifice (Mishnah Niddah 5:1). If one child is delivered by caesarean section and the other through the vagina, only the second is counted as birth for impurity and sacrifice. and the sole from the womb. The child within fulfilling, the sole after fulfilling88“Fulfilling” refers to Leviticus.12.6">Lev. 12:6: “After fulfilling the days of her purity for son or daughter, she has to bring ..” Immediately after the end of her period of purity, the obligation of a sacrifice starts. Any additional birth occuring between the first and the end of the period of purity does not create a new obligation of sacrifice, but any birth occuring when the mother already is obligated for a sacrifice creates a separate obligation after the observation of its periods of impurity and purity (Keritot 2:4" href="/Mishnah_Keritot.2.4">Mishnah Keritut 2:4).. The child before she converted, the sole after she converted89This is a different case. As a Gentile, the woman is not obligated for anything. If she converts before the miscarriage of the sole, she has to observe the rules of birth for the sole alone, even if it was accompanied by the birth of a recognizable child.. But even you may say, both were born from the womb, both were born after she converted90The constructions of R. Huna are unnecessary.. Explain that the child was born first and she designated a sacrifice for it. Before she could bring the sacrifice, the sole came out91Within the days of “fulfilling”, but after she had designated the sacrifice. She now has to bring one sacrifice dedicated to two births. and the first sacrifice was pushed away92A purification sacrifice which cannot be used for its original purpose cannot be used for any other purpose. Therefore, a sacrifice dedicated to one birth cannot be used for two; the second miscarriage obligates the mother to dedicate a new sacrifice.. It turns out that she brings the sacrifice for the sole.
אֵי זֶהוּ הַסַּנְדָּל שֶׁאָֽמְרוּ. כָּל־שֶׁהוּא דוֹמֶה לְסַנְדָּל דָּג שֶׁבַּיָּם. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. כָּל־שֶׁהוּא דוֹמֶה לִלְשׁוֹנוֹ שֶׁל שׁוֹר. נִמְנוּ עָלָיו רַבּוֹתֵינוּ לוֹמַר. וְהוּא שֶׁיְּהֵא בוֹ מִצּוּרַת אָדָם. מָנוֹ רַבּוֹתֵינוּ. רִבִּי יְהוּדָה הַנָּשִׂיא וּבֵית דִּינוֹ. בִשְׁלֹשָׁה מְקוֹמוֹת נִקְרָא רִבִּי יְהוּדָה הַנָּשִׂיא רַבּוֹתֵינוּ. בְּגִיטִּין בַּשֶׁמֶן וּבַסַּנְדָּל. סַנְדָּל. הָדָא דְאָֽמְרִינָן. בַּשֶׁמֶן. כְּהַאי דְתַנִּינָן תַּמָּן. רִבִּי וּבֵית דִּינוֹ הִתִּירוּ בַשֶּׁמֶן. בְּגִיטִּין. כְּהִיא דְתַנִּינָן תַּמָּן. זֶה גִיטֵּיךְ אִם מֵתִי. זֶה גִיטֵּיךְ מֵחוֹלִי. זֶה גִיטֵּיךְ לְאַחַר מִיתָתִי. לֹא אָמַר כְּלוּם. וְרַבּוֹתֵינוּ אָֽמְרוּ. הֲרֵי זֶה גֵט. מָנוֹ רַבּוֹתֵינוּ. רִבִּי יְהוּדָה הַנָּשִׂיא וּבֵית דִּינוֹ. וְיִקְרְאוּ לוֹ בֵּית דִּין שַׁרְייָא. שֶׁכָּל־בֵּית דִּין שֶׁהוּא מַתִיר שְׁלֹשָׁה דְבָרִים הוּא נִקְרָא בֵּית דִּין שַׁרְייָא. אָמַר רִבִּי יוּדָן. בֵּית דִּינוֹ חָלוּק עָלָיו בְּגִיטִּין. רִבִּי יַנַּאי צָװַח. טִיהַרְתֶּם אַתֶּם אֶת הַיּוֹלְדוֹת. רִבִּי סִימוֹן בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. מֵעֵידוּתוֹ שֶׁלְּרִבִי חוֹנְייָה מִבְּרַת חַװְרָן הִיא. כְּהָדָא רִבִּי זְעִירָא. אִם מֵעֵידוּתוֹ שֶׁלְּרִבִי חוֹנְייָה מִבְּרַת חַװְרָן הִיא רִבִּי חֲנִינָה צָװַח. טִיהַרְתֶּם אֶת הַיּוֹלְדוֹת. “What is the sole which they mentioned? Anything which looks like the sole, a sea fish. Rabban Simeon ben Gamliel says, anything which looks like an ox tongue. Our teachers voted about this to say, only if it exhibits human traits.”93Niddah 4:2" href="/Tosefta_Niddah.4.2">Tosephta 4:6, Niddah.25b">Babli 25b. The last sentence reads in the Babli: Our teachers testified that a sole [to be the source of birth impurity] needs the shape of a face. Who are “our teachers”? Rebbi Jehudah the Prince and his court94Šabbat 1:1 (3d 1.20), Gittin 7:3:2-6" href="/Jerusalem_Talmud_Gittin.7.3.2-6">Giṭṭin 7:3 (48d 1.17), Avodah zarah 2:8 (41d 1.48); obliquely mentioned in the Gittin.72b">Babli Giṭṭin72b, Gittin.76b">76b; Ketubot.2b">Ketubot 2b, Avodah zarah37a.. At three places is Rebbi Jehudah the Prince called “our teachers”, about bills of divorce, oil, and a sole. About a sole, as we just said. About oil, as we have stated: “Rebbi and his court permitted oil94aMishnah Avodah zarah 2:9. The Mishnah has a list of foods that cannot be taken from Gentiles without kosher supervision since one cannot be sure that no forbidden ingredients were used but which are not forbidden for usufruct. A first group contains milk, bread, and olive oil, with a note that “our teachers permitted olive oil” [to be used without supervision.] In the Babli, this permission is attributed to Rebbi, not his grandson R. Jehudah the Prince. (The chronology of the House of Hillel in the third cent. and the attribution of decrees between Rabbis Jehudah I, II, and III is in dispute.).” About bills of divorce, as we have stated there95Gittin 7:3:1" href="/Jerusalem_Talmud_Gittin.7.3.1">Mishnah Giṭṭin 7:3. From here on there exists a Geniza text; its readings are given by ג.: “This is your bill of divorce if I die, this is your bill of divorce if [I die from this] sickness, this is your bill of divorce after my death; he did not say anything96After his death, no person can perform any legal action. Therefore, a bill of divorce which shall be valid only after the husband’s death is invalid. If the husband is sick or goes on a trip overseas, and he wants to spare his wife (or prevent her from contracting) a levirate marriage to his brother, he can give her a bill of divorce stating “if I die then this shall be your bill of divorce valid from today.” But then he cannot live with her any longer without invalidating the divorce..” But our teachers said, this is a bill of divorce97The Gittin.72b">Babli, Giṭṭin 72b, reports the same but in 76b refers the decision to Mishnah 7:9: “If he says, this is your bill of divorce if I do not return within 12 months; if he dies in the meantime, the bill of divorce is void.” In this case also, he did not specify from today. The Babli explains that in both cases they follow R. Yose who holds that “the date of a document is proof of its validity;” a bill of divorce executed before the husband’s death is valid. The same explanation is tentatively accepted in the Gittin 7:3:2-6" href="/Jerusalem_Talmud_Gittin.7.3.2-6">Yerushalmi, Giṭṭin 7:3 (48d l. 25).. Who are “our teachers”? Rebbi Jehudah the Prince and his court. They should have called him “permissive court” since any court which permits three [previously forbidden] things is called “permissive court.98Eduyot 8:4" href="/Mishnah_Eduyot.8.4">Mishnah Idiut 8:4, the oldest Mishnah on record.” Rebbi Yudan said, his court disagreed with him about the bills of divorce. Rebbi Yannai shouted, you purified the women giving birth99By freeing all miscarriages without a recognizable fetus from the rules of birth impurity.! Rebbi Simon in the name of Rebbi Joshua ben Levi: This is part of the testimony of Rebbi Onias from Hauran100One should read חוֹנְייָה מִבֵּית חַװְרָן, cf. Sevi‘it 1:7, Niddah 3:2:9" href="/Jerusalem_Talmud_Niddah.3.2.9">Note 53.; as from Rebbi Ze‘ira: If this is part of the testimony of Rebbi Onias from Hauran then it was Rebbi Ḥanina101Rebbi Onias’s teacher. who shouted, you purified the women giving birth!
אֵי זוֹ הִיא שִׁילְייָה שֶׁאָֽמְרוּ. כָּל־שֶׁהִיא דוֹמָה לְחוּט עָרֵב וְרֹאשָׁהּ תָּפוּחַ כְּתוֹרְמוֹס. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. כָּל־שֶׁהוּא דוֹמֶה לְדַקִּים שֶׁל תַּרְנוֹגַלִּין וְרֹאשָׁהּ תָּפוּחַ כְּקֻרְקְבָן וַחֲלוּלָה כְחַצּוֹצֶרֶת. וְאֵין שִׁילְייָה פְחוּתָה מִטֶּפַח. 102The Babylonian version has slightly different attributions: Niddah.26a">Babli 26a, Niddah 4:3" href="/Tosefta_Niddah.4.3">Tosephta 4:9.“What is the placenta they mentioned? Anything looking like a thread of woof and its head is blown up like a lupine. Rabban Gamliel says, anything looking like chicken intestines and its head is blown up like a crop and it is hollow like a trumpet. No placenta is shorter than a hand-breadth.”
רַב יְהוּדָה שָׁלַח שָׁאַל לְרִבִּי לָֽעְזָר. שִׁילְיָה שֶׁיָּֽצְתָה מִקְצָתָהּ הַיּוֹם וּמִקְצָתָהּ לְמָחָר. אָמַר לֵיהּ. אִם לְדַם טוֹהַר מוֹנָה מִיּוֹם הָרִאשׁוֹן. וְאִם לְדָם טָמֵא מוֹנָה מִיּוֹם הַשֵּׁינִי. אָמַר רִבִּי מַתַּנְייָה. הָדָא דְאַתְּ אָמַר בְּשֶׁלֹּא יָצָא עִמָּהּ װְלָד. אֲבָל אִם יָצָא עִמָּהּ װְלָד בֵּין לְדַם טוֹהַר בֵּין לְדָם טָמֵא אֵינָהּ מוֹנָה אֶלָּא מִשְׁעַת יְצִיאַת הַװְלָד. 103The same text is in Kiddushin 1:4:2-14" href="/Jerusalem_Talmud_Kiddushin.1.4.2-14">Qiddušin 1:4 (60b 1. 43), ק. A different version is in the Babli, Baba qama 11a. Rav Jehudah sent and asked Rebbi Eleazar: If a placenta came out partially today and partially tomorrow? He told him, for pure blood she counts from the first day, for impure blood she counts from the second day104She has only 25 days of purity since the 14th day of her impurity is the 15th day of her count for purity. In the version of the Babli, during the first day she would make pure food impure but the count, including 26 days of purity, starts only on the second day.. Rebbi Mattaniah said, this refers to the case that there was no child born with it. But if a child was born with it, then both for pure and for impure blood she counts only from the moment the child was born.
רִבִּי יוֹסֵי בֶּן שָׁאוּל בְּעָא קוֹמֵי רִבִּי. מָהוּ לִתְלוֹת שִׁילְייָא בְּדָבָר שֶׁאֵינוֹ װְלָד. אָמַר לֵיהּ. אֵין תּוֹלִין שִׁילְייָא בְּדָבָר שֶׁאֵינוֹ װְלָד. יָצָאת קְשׁוּרָה לוֹ מָהוּ. אָמַר לֵיהּ. אֵין שׁוֹנִין דָּבָר שֶׁאֵי אֶיפְשַׁר. תַּנָּא רִבִּי חָנִין דִּשְׁמוּאֵל. אֵין תּוֹלִין שִׁילְיָא בְּדָבָר שֶׁאֵינוֹ װְלָד. יָצָאת קְשׁוּרָה לוֹ תּוֹלִין אוֹתָהּ בוֹ. שְׁמוּאֵל שָׁאַל לְתַלְמִידוֹי דְרַב. מָהוּ לִתְלוֹת שִׁילְייָא בִּנְפָלִים. אָֽמְרִין לֵיהּ. תּוֹלִין שִׁילְיָא בִּװְלָד וְתוֹלִין שִׁילְייָא בִּנְפָלִים. וּקְלָסוֹן שְׁמוּאֵל. דְּאִינּוּן אָֽמְרִין שִׁיטָּתֵיהּ דְּר׳ בון. תַּנָּא רִבִּי חָנִין דִּשְׁמוּאֵל. תּוֹלִין שִׁילְייָא בִּװְלָד וְאֵין תּוֹלִין שִׁילְייָא בִּנְפָלִים שֶׁאֵינָהּ פּוֹרֶשֶׁת מִמֶּנּוּ עַד שֶׁיִּגְמוֹר. רִבִּי זְעִירָא בְשֵׁם דְּרַבָּנִן. הֵן דְּאַתְּ אָֽמְרָת. תּוֹלִין שִׁילְיָא בִּװְלָד שֶׁאֵין הָאִשָּׁה מִתְעַבֶּרֶת וְחוֹזֶרֶת וּמִתְעַבֶּרֶת. וְיִתְלוּ אוֹתָהּ בִנְפָלִים שֶׁאֵין הָאִשָּׁה מַפֶּלֶת וְחוֹזֶרֶת וּמַפֶּלֶת. אֲנִי אוֹמֵר. עִיבְּרָה תְאוֹמִים וְנִימוֹקָה שִׁילְייָתוֹ שֶׁלִּשְׁפִיר מִשְּׁפִירָהּ שֶׁלְּשִׁלְייָתָהּ. רִבִּי זְעִירָה רַב יְהוּדָה בְשֵׁם רַב. תּוֹלִין שִׁילְייָא בִּװְלָד עַד שְׁלֹשָׁה יָמִים וְאֵין הַװְלָד מִשְׁתָּהֵא לְאַחַר חֲבֵירוֹ שְׁלֹשָׁה יָמִים. אָמַר רִבִּי זְעִירָא. מָאן דָּמַר הָדָא אָמַר הָדָא וְאִינּוּן פְּלִיגִין הָדָא עַל הָדָא. אָמַר רִבִּי בָּא. אוּקְמָהּ רַב יְהוּדָה בְשֵׁם רַב. הֵן דְּאַתְּ אָמַר. תּוֹלִין שִׁילְייָה בִּװְלָד עַד שְׁלֹשָׁה יָמִים בְּשֶׁיָּצָא הַװְלָד תְּחִילָּה. וְהֵן דְּאַתְּ אָמַר. אֵין הַװְלָד מִשְׁתָּהֵא לְאַחַר חֲבֵירוֹ שְׁלֹשָׁה יָמִים כְּשֶׁיָּצָא הַסַּנְדָּל תְּחִילָּה. אָמַר רִבִּי מָנָא. וְיֵאוּת. אִילֵּין לַהַטָייָה נַפְקִין קַדְמַאי. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. נִפְתַּח לְגָדוֹל נִפְתַּח לְקָטָן. נִפְתַּח לְקָטָן לֹא נִפְתַּח לְגָדוֹל. Rebbi Yose ben Shaul asked before Rebbi: Can one refer a placenta to something which is not a child105If a woman is delivered of a placenta without a baby, does one have to assume that this represents a stillbirth or could she have developed a tumor in the form of a placenta which then was expelled from her body?? He said to him, one does not refer a placenta to anything which is not a child. If it came out attached to it, what then? He said to him, one does not discuss anything impossible. Rebbi Ḥanin stated from Samuel106The reading of the Geniza: R. Ḥanina was the student of R. Samuel bar Isaac.: One does not refer a placenta to something which is not a child, if [nevertheless] it came out attached to something else, one refers to it. Samuel asked the students of Rav: Can one refer a placenta to stillbirths? They said to him, one refers a placenta to a child and one [does not] refer(s) a placenta to stillbirths107After the birth of a live child, the placenta will be expelled separately; a placenta not followed by birth cannot be considered placenta praevia of a stillbirth.. Samuel praised them because they follow the argument [of their teacher]108Translation of the Genizah text. Leiden ms: “The argument of Rebbi Abun” (who lived several generations after Rav and Samuel and is never mentioned in this connection.). Rebbi Ḥanin stated from Samuel: One refers a placenta to a child but one does not refer a placenta to stillbirths since it does not separate until it [was completed]109He holds that the stillbirth of an incomplete gestation is always expelled together with its placenta.. Rebbi Ze‘ira in the name of the rabbis: What you say, that one refers a placenta to a child, is because a pregnant woman does not become pregnant110While pregnant (with one or several simultaneous children), a woman will not start a later pregnancy. This is asserted as certain truth in the Niddah.27a">Babli, 27a.. Why does one not refer it to stillbirth, can a woman not have a stillbirth followed by a stillbirth111Can a woman not be pregnant with twins and lose them at different times?? I say that she was pregnant with twins when the placenta of one amnion was crushed by the amnion of the other placenta. Rebbi Ze‘ira, Rav Jehudah in the name of Rav: One refers a placenta to a child for up to three days112After the birth of a child it can take up to three days before the placenta is expelled; the count of impurity starts with the birth of the child. If the placenta is expelled later that three days one considers this as a later stillbirth and starts the count of impurity for an indeterminate stillbirth from the later date. The same opinion in the Niddah.26b">Babli, 26b., and no child remains after another child for three days. Rebbi Ze‘ira said, he who said this also said the other, but they disagree with one another113If twins can be born three days apart, then the placenta could be expelled after 6 days, not three as asserted in the first part of the statement.! Rebbi Abba said, Rav Jehudah explained it following Rav: You say that one refers a placenta to a child for up to three days if the child was born first, and you say that no child remains after another child for three days if the sole appeared first. Rebbi Mana said, is that correct? The active ones come out first114He denies that in the case of twins a live birth can happen three days after a stillbirth.. Rebbi Yose ben Rebbi Abun said, if [the womb] opened for the large, it opened for the small; if it opened for the small it did not open for the large115A fetus whose development was arrested cannot stay in the womb after the birth of its live twin; the live child can stay in the womb after the dead was expelled. This sentence is missing in the Genizah text..
אָמַר רִבִּי יוֹחָנָן. דְּרִבִּי שִׁמְעוֹן הִיא. דְּרִבִּי שִׁמְעוֹן אוֹמֵר. נִימּוֹק הַװְלָד עַד שֶׁלֹּא יָצָא. אָמַר רִבִּי יוֹחָנָן. מוֹדֶה רִבִּי שִׁמְעוֹן שֶׁהוּא מוֹשִׁיב אֶת אִמּוֹ יְמֵי לֵידָה. מֵעַתָּה יְהֵא הַבַּיִת טָמֵא. אָמַר רִבִּי בּוּן בַּר חִייָה. תִּיפְתָּר שֶׁיָּצָא כָּל־שֶׁהוּא נִימּוֹק. אָמַר לָהֶן רִבִּי שִׁמְעוֹן לַחֲכָמִים. אֵין אַתֶּם מוֹדִין לִי בְּמוֹצִיא אֶת הַסֵּפֶל מִבַּיִת הַפְּנִימִי לַחִיצוֹן שֶׁהוּא טָהוֹר. אָֽמְרוּ לוֹ. מִפְּנֵי שֶׁהוּא כְטָרוּף. אָמַר לָהֶן. אַף זֶה כְטָרוּף הוּא. כֵּלִים שֶׁהָיוּ שָׁם בִּשְׁעַת יְצִיאָה מָה הֵן. נִישְׁמְעִינָהּ מִן הָדָא דְּתַנִּינָן תַּמָּן. רִבִּי לִיעֶזֶר בֵּן יַעֲקֹב אוֹמֵר. בְּהֵמָה גַסָּה שֶׁשָּׁפְעָה חֲרֶרֶת דָּם הֲרֵי זוֹ תִיקָּבֵר וְנִפְטְרָה מִן הַבְּכוֹרָה. וְתַנֵּי עֲלָהּ. אֵינָהּ מְטַמָּא בְמַשָּׂא. אָמַר רִבִּי יוֹחָנָן. רִבִּי שִׁמְעוֹן וְרִבִּי לִיעֶזֶר בֵּן יַעֲקֹב שְׁנֵיהֶן אָֽמְרוּ דָבָר אֶחָד. הָדָה אָֽמְרָה. כֵּלִים שֶׁהָיוּ שָׁם בִּשְׁעַת יְצִיאָה טְהוֹרִין. Rebbi Joḥanan said, this116The entire Mishnah follows R. Simeon’s reasoning that there must have been a fetus which failed to develop; the only difference between R. Simeon and the majority relates to the impurity of the dead. The same statement in the Niddah.27b">Babli, 27b. follows Rebbi Simeon, since Rebbi Simeon said, the child was dissolved before it came out. Rebbi Joḥanan said, Rebbi Simeon agrees that he causes his mother the days of birth117R. Simeon agrees with the first statement in the Mishnah. The same statement in the Niddah.27b">Babli, 27b.. Then the house should be impure118A complete human fetus (older than 40 days after conception) is a human corpse and causes the impurity of the dead, in particular the impurity of a “tent” which applies to all the vessels in the “tent” (Numbers.19">Num. 19).? Rebbi Abun bar Ḥiyya said, explain it if it came out partially dissolved119R. Simeon holds that a fetus whose existence can only be inferred from the existence of a placenta will never be born intact.. Rebbi Simeon said to the Sages: Do you not agree with me that if the basin is carried from the inner to an outer room it is pure120Niddah 4:6" href="/Tosefta_Niddah.4.6">Tosephta 4:13. The Sages, who hold that the room in which the woman is delivered from the empty placenta becomes a “tent” containing human remains, will agree that, if the placenta and all that remains is carried out from there in a basin, the next room is no longer a “tent” and remains pure. The same argument in made the Niddah.27a">Babli, 27a.? They said to him, because it becomes scrambled121By the delivery and the motion, the undeveloped fetus will no longer be complete in one piece.. He said to them, this one is already scrambled. What is the rule about vessels which were there at the time of delivery? Let us hear from the following which we stated there122Bekhorot 3:1" href="/Mishnah_Bekhorot.3.1">Mishnah Bekhorot 3:1. If a cow is pregnant the first time and has a miscarriage, what she is delivered of is “opening of the womb” (Exodus.34.19">Ex. 34:19) and must be treated as holy. While a calf born afterwards may be her firstling, it is no longer “opening the womb” and, therefore, not a sacrifice.: “Rebbi Eliezer ben Jacob says, if a cow brought forth a cake of blood, that should be buried and she is freed from the rule of firstlings.” It was stated on this: It does not bring impurity by being carried123If somebody carries the cadaver of a kosher animal (even without touching it), he and his clothing become impure (Leviticus.11.40">Lev. 11:40). If the stillbirth does not have any features which make it recognizable as an animal, it does not induce the impurity of cadavers.. Rebbi Joḥanan said, Rebbi Simeon and Rebbi Eliezer ben Jacob said the same thing124The same statement is in the Bekhorot.22a">Babli, Bekhorot 22a.. This implies that vessels which were there at the time of delivery are pure125For R. Simeon, the room in which the woman was delivered is not a “tent” transmitting the impurity of the dead. This argument also establishes that practice follows R. Simeon. In the Niddah.27a">Babli, 27a quoting Niddah 4:6" href="/Tosefta_Niddah.4.6">Tosephta 4:13, this is clear since it identifies the anonymous Mishnah as R. Meïr’s and states that R. Jehudah and R. Yose support R. Simeon. In the Bekhorot.21b">Babli, Bekhorot 21b, this is a baraita ascribed to R. Ḥiyya (the Elder.).