משנה: הַמַּפֶּלֶת כְּמִין קְלִיפָּה כְּמִין שַׂעֲרָה כְּמִין עָפָר כְּמִין יַבְחוּשִׁין אֲדוּמִין תַּטִּיל לַמַּיִם אִם נִימֹּחוּ טְמֵיאָה. הַמַּפֶּלֶת כְּמִין דָּגִים חֲגָבִים שְׁקָצִים וּרְמָשִׂים אִם יֵשׁ עִמָּהֶן דָּם טְמֵאָה וְאִם לָאו טְהוֹרָה. הַמַּפֶּלֶת כְּמִין בְּהֵמָה חַיָּה וָעוֹף בֵּין טְמֵאִין בֵּין טְהוֹרִין אִם זָכָר תֵּשֵׁב לַזָּכָר וְאִם נְקֵיבָה תֵּשֵׁב לַנְּקֵיבָה וְאִם אֵין יָדוּעַ תֵּשֵׁב לַזָּכָר וְלַנְּקֵיבָה דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים כָּל־שֶׁאֵין בּוֹ מִצּוּרַת הָאָדם אֵינוֹ װְלָד. MISHNAH: If a woman miscarried the form of a membrane, a hair, dust, or red mosquitoes, it should be soaked in water; if it dissolves she is impure10Everybody agrees that these are congealed masses of blood if they dissolve in water; there is menstrual blood but no birth.. If a woman miscarried the form of fishes, grasshoppers, abominable or crawling things; if this was accompanied by bleeding she is impure11Following the rules of menstruation., otherwise pure. If a woman miscarried the form of a domestic or wild animal, or bird, whether pure or impure, if it is a male she should observe the days of a male birth12Seven days of impurity followed by 33 days of purity., if a female of female births1314 days of impurity followed by 66 days of purity., if it cannot be determined then of both males and females1414 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)., the words of Rebbi Meïr. But the Sages say, anything which has no human form is no child15If there was bleeding, she is impure as menstruating, otherwise she remains pure..
הלכה: הַמַּפֶּלֶת כְּמִין חֲתִיכָה כול׳. רִבִּי חֲנִינָה בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. תַּטִּיל לְפוֹשְׁרִין. וְהָתַנִּינָן. הַמַּפֶּלֶת כְּמִין דָּגִים וַחֲגָבִים שְׁקָצִים וּרְמָשִׂים. אִם יֵשׁ עִמָּהֶן דָּם טְמֵיאָה. וְאִם לָאו טְהוֹרָה. וְתַטִּיל לְפוֹשְׁרִין. הָדָא יָֽלְפָה מִן הַהִיא וְהַהִיא יָֽלְפָה מִן הָדָא. הָדָא יָֽלְפָה מִן הַהִיא. שֶׁאִם נִמֹּחוּ טְמֵיאָה וְאִם לָאו טְהוֹרָה. וְהַהִיא יָֽלְפָה מִן הָדָא. שֶׁאִם יֵשׁ עִמָּהֶן דָּם טְמֵיאָה. וְאִם לָאו טְהוֹרָה. וְתַטִּיל לְפוֹשְׁרִין. HALAKHAH: If a woman miscarried in the form of a lump,16Obviously a misquote, from Niddah 3:1:1" href="/Jerusalem_Talmud_Niddah.3.1.1">Mishnah 1.” etc. Rebbi Ḥanina17This must be R. Ḥinena, the student, not R. Ḥanina, the teacher of R. Simeon ben Laqish. in the name of Rebbi Simeon ben Laqish: She has to soak it in lukewarm water18Quoted also in the Niddah.22b">Babli, 22b.. But did we not state: “If a woman miscarried in the form of fishes, grasshoppers, abominable or crawling things; if this was accompanied by bleeding she is impure, otherwise pure.” Can she not put it in lukewarm water19Since the Sages at the end state that the event cannot be considered a birth.? The second learns from the first and the first learns from the second. The second learns from the first, that if they dissolved she is impure, if not, she is pure20There is an alternative way of checking: if the discharge was without blood, the woman would nevertheless be impure if the discharged material dissolved in water.. The first leans from the second, if this was accompanied by bleeding she is impure, otherwise pure, and she has to soak it in lukewarm water.
תַּמָּן תַּנִינָן. וְכַמָּה הִיא שְׁרִייָתָן. בְּפוֹשְׁרִין מֵעֵת לְעֵת. יְהוּדָה בֶּן נְקוֹסָה אוֹמֵר. צְרִיכִין שֶׁיְּהוּ פוֹשְׁרִין מֵעֵת לְעֵת. כֵּיצַד הוּא עוֹשֶׂה. נוֹתְנָן בְּרֶמֶץ אוֹ נוֹתֵן לְתוֹכָן חַמִּין כָּל־שֶׁהֵן. There, we have stated22Mishnah 7:1, speaking of body fluids other than blood, which transmit impurity only if moist, not when dry. There it is stated that dry matter becomes a carrier of prior impurity if it becomes moist after 24 hours of soaking in lukewarm water.: How long does it have to be soaked? In lukewarm water, 24 hours.”23By analogy, that is the time of soaking in lukewarm water accepted here and in the Niddah.22b">Babli, 22b. “Jehudah ben Neqosa says, if has to be lukewarm for 24 hours”24Before being used; Niddah 6:8" href="/Tosefta_Niddah.6.8">Tosephta 6:11.. How does one proceed? One puts it into hot ashes or adds any amount of hot water.
הַמַּפֶּלֶת דָּם יָבֵשׁ. רִבִּי לָֽעְזָר אוֹמֵר. טְמֵיאָה. רִבִּי יוֹסֵי בֶּן חֲנִינָה אָמַר. טְהוֹרָה. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹסֵי בֶּן חֲנִינָה. דַּם הַנִּידָּה וּבְשַׂר הַמֵּת מְטַמִין לַחִין וּמְטַמְּאִין יְבֵישִׁין. פָּתַר לָהּ בְּשֶׁהָיוּ לַחִין וְיָֽבְשׁוּ. מַתְנִיתָא פְלִיגָא עַל רִבִּי לָֽעְזָר. הַמַּפֶּלֶת כְּמִין חֲתִיכָה כְּמִין שַׂעֲרָה כְּמִין עָפָר כְּמִין יַבְחוּשִׁין אֲדוּמִין תַּטִּיל לַמַּיִם. וְאִם נִמֹּחוּ טְמֵיאָה. פָּתַר לָהּ מִשֵּׁם בִּרְייָה. אָמַר רִבִּי זְעִירָה. וַאֲפִילוּ תֵתִיב עָפָר. עָפָר מִשֵּׁם בִּירְייָה. אָמַר רִבִּי בָּא. וַאֲפִילוּ תֵימַר עָפָר עָפָר אִיתְּתָא עָֽבְרָת וְקָמַת מִשֵּׁם בִּירְייָה. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹסֵי בֶּן חֲנִינָה. מַעֲשֶׂה בְאִשָּׁה אַחַת שֶׁהָֽיְתָה מַפֶּלֶת כְּמִין קְּלִיפִּין אֲדוּמוֹת. וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְשָֽׁלְחוּ וְקָֽרְאוּ לָרוֹפְאִין וְאָֽמְרוּ לָהֶן. מַכָּה יֵשׁ לָהּ מִבִּפְנִים. שׁוּב מַעֲשֶׂה בְאִשָּׁה אַחַת שֶׁהָֽיְתָה מַשְׁרָת כְּמִין שְׂעָרוֹת אֲדוּמוֹת. וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְשָֽׁלְחוּ וְקָֽרְאוּ לָרוֹפְאִין וְאָֽמְרוּ לָהֶן. שׁוּמָא יֵשׁ לָהּ מִבִּפְנִים. מִפְּנֵי שֶׁיֵּשׁ בָּהּ שׁוּמָה וּמִפְּנֵי שֶׁיֵּשׁ בָּהּ מַכָּה. הָא אֵין בָּהּ שׁוּמָא וְאֵין בָּהּ מַכָּה לֹא בְדָא. פְּלִיגִין עֲלֵיהּ וְלֵית לָהּ קִיּוּם. If a woman miscarried dry blood, Rebbi Eleazar says, she is impure; Rebbi Yose ben Ḥanina said, she is pure25In the Niddah.22">Babli, 22a/b, this is formulated as a discussion between R. Yose ben Ḥanina and R. Eleazar, with only R. Eleazar’s position fully articulated.. A Mishnah disagrees with Rebbi Yose ben Ḥanina: “Menstrual blood and flesh from a corpse make impure moist and dry.26Mishnah 7:1. Blood contrasts with all other body fluids which are carriers of impurity only when moist.” He explains it that it was moist and then became dry27Blood keeps its impurity once it has acquired it. This implies nothing for blood which never was moist when it left the body. The same answer is given in the Niddah.22a">Babli, 22a.. A Mishnah disagrees with Rebbi Eleazar: “If a woman had a miscarriage in the form of a lump28Since one speaks of a lump of dry blood, this probably is an intentional misquote of the Mishnah, instead of “membrane”., a hair, dust, or red mosquitoes, it should be soaked in water; if it dissolves she is impure.” He explains it, because of a creature29The reference is to the part of the Mishnah which was not quoted: “If it does not dissolve, she is pure.” Then something had grown in her body, but since it is not human, it cannot make her impure, following the Sages at the end of the Mishnah. (Niddah 22b" href="/Rashi_on_Niddah.22b">Rashi on 22b).. Rebbi Ze‘ira said, even there you can object about dust. Is dust a creature? Rebbi Abba said, You even may mention dust. The dust from a pregnant woman exists as a creature30The Mishnah does not say “dust” but “in the form of dust”; this can represent microscopic creatures.. A baraita disagrees with Rebbi Yose ben Ḥanina31In a different formulation this is Niddah 4:1" href="/Tosefta_Niddah.4.1">Tosephta 4:3–4, quoted in the Niddah.22b">Babli, 22b.: “It happened that a woman miscarried with a kind of red membranes32Rashi explains as scar tissue.. The case came before the Sages who sent and called the doctors who told them, she has an internal wound33There cannot be any question of menstrual blood; the woman is pure.. Also it happened that a woman miscarried with a kind of red hairs. The case came before the Sages who sent and called the doctors who told them, she has an internal wart33There cannot be any question of menstrual blood; the woman is pure..” Only because of a wart and a wound. Therefore, if there is no wart or no wound, it does not apply34In the absence of a sufficient medical reason, the woman has to be declared impure.. This disagrees with him and [his opinion] cannot be upheld.
אָמַר רִבִּי יוֹחָנָן. הַלֵּידָה הַזֹּאת כְּכָל־הַלֵּידוֹת שֶׁבַּתּוֹרָה. מַה הַלֵּידוֹת שֶׁבַּתּוֹרָה עַד שֶׁיֵּצֵא רֹאשׁוֹ וְרוּבּוֹ. וְזוֹ עַד שֶׁיֵּצֵא רֹאֹשׁוֹ וְרוּבּוֹ. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. מְשׁוּנָּה הִיא הַלֵּידָה הַזֹּאת מִכָל־הַלֵּידוֹת שֶׁבַּתּוֹרָה. כָּל־הַלֵּידוֹת שֶׁבַּתּוֹרָה עַד שֶׁיֵּצֵא רֹאשׁוֹ וְרוּבּוֹ. וְזוֹ עַד שֶׁתֵּצֵא הַכָּרַת פָּנָיו. מַה נְפִיק מִבֵּינֵיהוֹן. יָצָא מְחוּתָּךְ אוֹ מְסוּרָס. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן. עַד שֶׁיֵּצֵא רֹאשׁוֹ וְרוּבּוֹ. עַל דַּעְתֵּיהּ דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. עַד שֶׁתֵּצֵא הַכָּרַת פָּנָיו 35Here starts the discussion of the positions of R. Meïr, who declares that a still-birth of an animal-shaped body is counted as a human birth, and the Sages who deny this. In a later paragraph, R. Joḥanan defines the human or animal character of a chimera or hybrid by its human or animal face. Rebbi Joḥanan said, this birth is like all other births mentioned in the Torah. Just as all other births mentioned in the Torah [are counted] from the appearance of either head or most of the body36Mishnah Ahilot7:7: “If a woman has difficulty giving birth, one dissects the fetus in her womb and removes it in pieces because her life has precedence over his life. If the greater part of his body came out one may not touch him since one does not choose between lives.” Commentary of Maimonides: This is obvious and true and does not need a commentary. Similarly, the impurity of birth starts with the appearance of the forehead (head first) or most of the body (feet first)., this also [is counted] from the appearance of either head or most of the body. Rebbi Simeon ben Laqish said, this birth is different from all other births mentioned in the Torah. All other births mentioned in the Torah [are counted] from the appearance of either head or most of the body, this one once the face is recognized37Since the face of a chimera defines its human charater, there can be no recognition of human birth before that character is recognizable.. What is the difference between them? If he came cut or stunted. In the opinion of Rebbi Joḥanan, until the appearance of either head or most of the body. In the opinion of Rebbi Simeon ben Laqish, until the face is recognized38There is no human birth if there is no face even if there is a forehead and a body..
וְאֵין יָדוּעַ. תֵּשֵׁב לַזָּכָר וְלַנְּקֵיבָה. דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים. כָּל־שֶׁאֵין בּוֹ מִצּוּרַת הָאָדם אֵינוֹ װְלָד. כָּל־הֵן דְּתַנִּינָן. תֵּשֵׁב לַזָּכָר וְלַנְּקֵיבָה. י"ד טְמֵאִין וכ"ו טְהוֹרִין. נוֹתְנִין עָלֶיהָ חוֹמְרֵי זָכָר וְחוֹמְרֵי נְקֵיבָה. הָדָא דְתֵימַר. לְבֵיתָהּ. אֲבָל לְטַהֳרוֹת תֵּשֵׁב לַנְּקֵיבָה. “If it cannot be determined then she shall observe for both male and female, the words of Rebbi Meïr. But the Sages say, anything which has no human form is no child.” Everywhere we stated “she shall observe for male and female, fourteen [days] impure and 26 pure1414 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).; one puts upon her the restrictions of the male and of the female. That means, for her house39The 26 days of purity are applicable only to her relations with her husband. For preparations of pure food, she can consider the full 66 days of a female birth as pure.. But for pure food, she shall observe for a female [birth].
אָמַר רִבִּי חֲנִינָה בְּרֵיהּ דְּרִבִּי אַבָּהוּ. טַעֲמָא דְרִבִּי מֵאִיר. מִפְּנֵי שֶׁכָּתוּב בָּהֶן יְצִירָה כָאָדָם. וִיִּיצֶר יי֨ אֱלֹהִים אֶת הָאָדָם עָפָר מִן הָאֲדָמָה. רִבִּי אִמִּי בָעֵי. מִפְּנֵי שֶׁכָּתוּב בָּהֶן יְצִירָה כַּבְּהֵמָה. וַיִּיצֶר יי֨ אֱלֹהִים מִן הָאֲדָמָה כָּל־חַיַּת הַשָּׂדֶה וְכָל־עוֹף הַשָּׁמַיִם. וְהָא כְתִיב כִּי הִנֵּה יוֹצֵר הָרִים וּבוֹרֵא רוּחַ. מֵעַתָּה הִפִּילָה דְּמוּת הָר תְּהֵא טְמֵיאָה לֵידָה. שַׁנְייָא הִיא. שֶׁאֵין כָּתוּב בָּהֶן יְצִירָה מִתְּחִילַּת בִּרְייָתוֹ שֶׁל עוֹלָם. רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. מִפְּנֵי שֶׁסּוֹקְרִין לִפְנֵיהֶן כְּאָדָם. אַבָּא בַּר בַּר חָנָה בְשֵׁם רִבִּי יוֹחָנָן. מִפְּנֵי שֶׁמְּהַלְּכִין לִפְנֵיהֶן כְּאָדָם. הָתִיב רִבִּי בּוּן בַּר חִייָה. וְהָתַנִּינָן. שֶׁגַּלְגַּל עֵינוֹ עָגוּל כְּשֶׁלְּאָדָם. הֲוֵי מוּם הוּא. אָמַר רִבִּי יוֹסֵי. מַה תַנִּינָן. סוֹקְרִין. מַה תַנִּינָן. מְהַלְּכִין. מַאי כְדוֹן. גַּלְגַּלֵּי אָדָם עֲגוּלִין וְגַלְגַּלֵּי בְהֵמָה אֲרוּכִין. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. בָּאָדָם לָבָן רָבָה עַל הַשָּׁחוֹר וּבַבְּהֵמָה שָׁחוֹר רָבָה עַל הַלָּבָן. Rebbi Ḥanina the son of Rebbi Abbahu said, Rebbi Meïr’s reason is that “shaping” is written for them as for humans40In the Niddah.22b">Babli, 22b, this is attributed to Rav Jehudah in the name of Samuel.. “The Eternal God shaped man as dust from the earth.41Genesis.2.7">Gen. 2:7.” Rebbi Immi asked, because “shaping” is written for them as for animals, “the Eternal God shaped from the earth all animals of the field and the birds of the sky42Genesis.2.19">Gen. 2:19. The masoretic text is slightly different from the text quoted.”? But is it not written “for behold the Shaper of mountains and Creator of wind43Amos.4.13">Am. 4: 13. The same question is asked in the Niddah.23a">Babli, 23a.”? Then, if she has a miscarriage in the shape of a mountain, she should be impure because of birth! There is a difference, for shaping is not written for them in the Creation story. Rebbi Yasa in the name of Rebbi Joḥanan: Because they look forward as humans do. Abba bar bar Ḥana said in the name of Rebbi Joḥanan: Because they walk forward as humans do44In the Niddah.23a">Babli, 23a, Rabba bar bar Ḥana in the name of R. Joḥanan gives the explanation attributed here to R. Yasa.. Rebbi Abun bar Ḥiyya objected: Did we not state, “if his eyeball is round like that of a human,” is that not a defect45Bekhorot 6:8" href="/Mishnah_Bekhorot.6.8">Mishnah Bekhorot 6:8. A firstling whose eyes look human is not acceptable as sacrifice.? Rebbi Yose said, did we not state, look forward; did we not state, walk46R. Joḥanan only spoke about functions, not about looks. (But human eyes are forward looking as eyes of predators; the eyes of kosher animals are sideways looking eyes of prey. In the Niddah.23a">Babli, 23a, Abbai restricts the rule of R. Meïr about birds to owls who have forward-looking quasi-human eyes.)? What about it47Which features make animal eyes a bodily defect by being like human eyes?? Human eyeballs are round, animal eyeballs are elongated. Rebbi Yose ben Rebbi Abun said, human eyes have more white than black, animal eyes have more black than white.
רִבִּי חַגַּי אָמַר רִבִּי חֲנִינָה. חֲבֵרִין דְּרַבָּנִין מַקְשֵׁי לָהּ עַל דְּרִבִּי מֵאִיר. הִפִּילָה דְּמוּת עוֹרֵב עוֹמֵד בְּרֹאשׁ הַדֶּקֶל. וְאוֹמֵר לוֹ. בּוֹא וַחֲלוֹץ אוֹ יְיַבֵּם. אָמַר לֵיהּ רִבִּי מָנָא. עַד דְּאַתְּ מַקְשֵׁי לָהּ עַל דְּרִבִּי מֵאִיר קְשִׁיתָהּ עַל דְּרַבָּנִן. דָּמַר רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. כּוּלּוֹ אָדָם וּפָנָיו בְּהֵמָה אֵינוֹ װְלָד. כּוּלּוֹ בְהֵמָה וּפָנָיו אָדָם װְלָד הוּא. כּוּלּוֹ אָדָם וּפָנָיו בְּהֵמָה עוֹמֵד וְקוֹרֵא בַתּוֹרָה. וְאוֹמֵר לוֹ. בּוֹא לְשָׁחֲטָךְ. כּוּלּוֹ בְהֵמָה וּפָנָיו אָדָם עוֹמֵד וְחוֹרֵשׁ בַּשָּׂדֶה. וְאוֹמֵר לוֹ. בּוֹא וַחֲלוֹץ אוֹ יַבֵּם. Rebbi Ḥaggai said in the name of Rebbi Ḥanina: A colleague of the rabbis objected to the position of Rebbi Meïr: If she miscarried the likeness of a raven48The hiph‘il of the root נפל means “to miscarry, to abort (actively or passively)”. נֶפֶל is the stillborn. The questioner here presumes that if a woman can give birth to a stillborn chimera, she can also give birth to a live chimera. Then R. Meïr must hold that there are animals which are counted as human, with paradoxical consequences. and he stands on the top of a tree, can one say to him, come and give ḥalîṣah or marry in levirate? Rebbi Mana told him, instead of objecting to Rebbi Meïr, object to the rabbis49Since the Sages disagree with R. Meïr only in the definition of what makes a woman impure as consequence of a birth, if R. Meïr accepts living chimeras so do the Sages. The implied conclusion is that the language of the Mishnah, the term “miscarried”, was chosen judiciously to teach that chimeras by their nature are stillborn. The cases constructed here cannot happen; a conclusion stated explicitly in the Niddah.23a">Babli, 23a.! Since Rebbi Yasa said in the name of Rebbi Joḥanan50In the Niddah.23b">Babli, 23b, a statement of Rav Jeremiah bar Abba in the name of Rav., if his entire body is human and only his face is animal, he is not counted as a child. If his entire body is animal and only his face is human, he is counted as a child. If his entire body is human and only his face is animal, when he is standing reading the Torah one may tell him, come to be slaughtered51If his face is that of a kosher animal.. If his entire body is animal and only his face is human, when he is ploughing the field52An ox harnessed to the plough. one may tell him, come and give ḥalîṣah or marry in levirate!
וְאָמַר רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. לֹא סוֹף דָּבָר כָּל־הַסֵּימָנִין אֶלָּא אֲפִילוּ אֶחָד מִן הַסֵּימָנִין. וְאֵילּוּ הֵן הַסֵּימָנִין. הַמֶּצַח וְהַגְּבִינִין וְהָעַיִן וְהָאוֹזֶן וְהַלֶּסֶת וְהַחוֹטֵם וְהַזָּקָן וְגוּמַת הַזָּקָן. וְאָמַר רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. לֹא סוֹף דָּבָר כָּל־הַסֵּימָנִין אֶלָּא אֲפִילוּ אֶחָד מִן הַסֵּימָנִין. רִבִּי בָּא רִבִּי יִרְמְיָה בְשֵׁם רַב. דִּבְרֵי רִבִּי. עַד שֶׁיְּהוּ כָל־הַפָּנִים דוֹמִין לָאָדָם. וְדִבְרֵי חֲכָמִים. אֲפִילוּ אֶחָד מִן הַסֵּימָנִין. וְדִבְרֵי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. אֲפִילוּ צִפָּרְנָיו. רִבִּי פִינְחָס בָּעֵי. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי שִׁמְעוֹן בֶּן יוֹחַי. תַּמָּן הוּא אוֹמֵר. עַד שֶׁיְּהוּ רֹאשׁוֹ וְרוּבּוֹ דּוֹמִין לְאִמּוֹ. וְהָכָא הוּא אָמַר הָכֵין. כָּאן בָּאָדָם כָּאן בַּבְּהֵמָה. אָמַר רִבִּי בָּא. רִבִּי חִייָה רוֹבָה אֲזַל לִדְרוֹמָא. שָׁאֲלוֹן לֵיהּ רִבִּי חָמָא אָבוֹי דְּרִבִּי הוֹשַׁעְיָה וּבַר קַפָּרָא. כּוּלּוֹ אָדָם וּפָנָיו בְּהֵמָה מָהוּ. אָתָא וְשָׁאַל לְרִבִּי. אָמַר לֵיהּ. צֵא וּכְתוֹב לָהֶן. אֵינוֹ װְלָד. אָמַר רִבִּי יִרְמְיָה. נְפַק זוּגָא לְבַר. שָׁאֲלוֹן לֵיהּ רִבִּי חָמָא אָבוֹי דְּרִבִּי הוֹשַׁעְיָה וּבַר קַפָּרָא. שְׁתֵּי עֵינָיו טוּחוֹת מָהוּ. אָתָא וּשְׁאִיל לְרִבִּי. אָמַר לֵיהּ. צֵא וּכְתוֹב לָהֶן. אֵינוֹ װְלָד. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. רִבִּי כְדַעְתֵּיהּ. דְּרִבִּי אָמַר. עַד שֶׁיְּהוּ כָל־הַפָּנִים דוֹמִין לָאָדָם. פָּנָיו מְמוּסְמָסוֹת מָהוּ. רִבִּי יָסָא אָמַר. אִיתְפַּלְּגוֹן רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. רִבִּי יוֹחָנָן אָמַר. אֵינוֹ װְלָד. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. װְלָד הוּא. אָמַר רִבִּי זְעוּרָה. לֹא דְּרִבִּי יוֹחָנָן אָמַר. אֵינוֹ װְלָד כָּל־דָּכֵן. אֶלָּא אֵינוֹ װְלָד לְהוֹשִׁיב אֶת אִמּוֹ יְמֵי טוֹהַר. אֲבָל װְלָד הוּא לְהוֹשִׁיב אֶת אִמּוֹ יְמֵי לֵידָה. רִבִּי יוֹחָנָן אָמַר בְּשֵׁם רִבִּי יַנַּאי. וְיַרְכָתוֹ אֲטוּמָה אֵינוֹ װְלָד. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי יוֹסֵי בֵּירִבִּי יְהוֹשֻׁעַ. טִּיבּוּרוֹ אָטוּם אֵינוֹ װְלָד. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי זַכַּאי. נְקוּבָתוֹ אֲטוּמָה אֵינוֹ װְלָד. רִבִּי זְעִירָה בְשֵׁם גִּידּוּל. גּוּלְגּוֹלְתּוֹ אְטוּמָה אֵינוֹ װְלָד. And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. The following are the criteria: The forehead, the eyebrows, the eye, the ear, the mandible, the nose, the beard, and the dimple. And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. Rebbi Abba, Rav Jeremiah in the name of Rav: The words of Rebbi: Only if the entire face has human traits; but the words of the rabbis: Even one of the criteria53In the Niddah.23b">Babli, 23b, one baraita states that one criterion is sufficient except for the ear but all Amoraim hold that all criteria together have to be fulfilled for a human birth.; and the words of Rebbi Simeon ben Ioḥai: Even its fingernails. Rebbi Phineas asked: Are not the statements of Rebbi Simeon bar Ioḥai inverted? There54Bekhorot 1:5" href="/Tosefta_Bekhorot.1.5">Tosephta Bekhorot 1:9: “R. Simeon says, why does the verse say ‘camel, camel’ two times (Leviticus.11.4">Lev. 11:4, Deuteronomy.14.7">Deut. 14:7) to add a camel born from a cow as if it were born from a she-camel but if its head and most of its body are similar to its mother it is permitted as food. But the Sages say that what comes from an impure animal is impure, from a pure animal is pure, since no pure animal can be impregnated from an impure animal and vice versa, nor cattle from sheep and goats and vice versa, nor a human from an animal and vice versa.” Here R. Simeon requires that most of the animal be similar to its mother to accept it as animal birth., he says, “only if its head and most of its body are like its mother,” and here, he says so? Here about humans, there about animals55In Sifra Šemini Pereq 4(6), the fact that a camel is not kosher is brought as proof that one criterion for a kosher animal is not sufficient; all criteria must be satisfied. Since that statement is obvious from the verses, one may see in it a veiled attack on the position that one criterion is sufficient to determine a human birth.. Rebbi Abba said, the Elder Rebbi Ḥiyya went South. Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its entire body is human and only its face is animal? He returned and asked Rebbi, who told him, go and write to them, it is no birth. Rebbi Jeremiah said, Zeugos went out, Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its eyes are shapeless56According to Rashi in the Babli, 24a, the skull has no sign of indenture where the eyes should be. In the Babli, R. Hiyya’s sons were asked and gave the wrong answer.? He returned and asked Rebbi, who told him, go and write to them, there is no child. Rebbi Yose ben Rebbi Abun said, Rebbi follows his own opinion since Rebbi says, only if the entire face has human traits. What if its face was crushed57The face is barely recognizable (Rashi in Babli 24a).? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish differ. Rebbi Joḥanan says, it is no child; Rebbi Simeon ben Laqish says, it is a child. Rebbi Ze‘ira said, not that Rebbi Joḥanan said it is no child in every respect but it is no child to provide the mother with days of purity; it is a child to require the mother to observe the days of birth5814 days of impurity for a female birth (Rashi in Babli 24a).. Rebbi Joḥanan in the name of Rebbi Yannai: If its hip is unformed59A stillbirth whose legs are not movable. This is a birth defect which is not mentioned in the Babli., it is not a child. Rebbi Joḥanan in the name of Rebbi Yose ben Rebbi Joshua: If the navel is unformed60Since the navel is the point where the fetus is connected to the placenta, an absence of an indication of the place of the navel is proof that there is no human fetus. The Niddah.24a">Babli agrees, 24a., it is no child. Rebbi Joḥanan in the name of Rebbi Zakkai: If its holes are unformed61Neither bladder nor intestines have an outlet. The Niddah.24a">Babli agrees, 24a., it is no child. Rebbi Ze‘ira62In the Niddah.24a">Babli, 24a: R. Joḥanan. in the name of Gidul: If its skull is unformed there is no child.