משנה: הַמַּפֶּלֶת טוּמְטוּם וְאַנְדְרוֹגִינוֹס וְזָכָר תֵּשֵׁב לַזָּכָר וְלַנְּקֵיבָה. טוּמְטוּם וְזָכָר וְאַנְדְרוֹגִינוֹס וְזָכָר תֵּשֵׁב לַזָּכָר וְלַנְּקֵיבָה. טוּמְטוּם וּנְקֵיבָה אַנְדְרוֹגִינוֹס וּנְקֵיבָה תֵּשֵׁב לַנְּקֵיבָה בִּלְבַד. יָצָא מְחוּתָּךְ אוֹ מְסוֹרָס לִכְשֶׁיָּצָא רוּבּוֹ הֲרֵי הוּא כְּיָלוּד. יָצָא כְדַרְכּוֹ עַד שֶׁיֵּצֵא רוֹב רֹאשׁוֹ. וְאֵי זֶה הוּא רוֹב רֹאשׁוֹ מִשֶּׁתֵּצֵא פַדַחְתּוֹ. הַמַּפֶּלֶת וְאֵין יָדוּעַ מַה הוּא תֵּשֵׁב לַזָּכָר וְלַנְּקֵיבָה. אֵין יָדוּעַ אִם װְלָד הָיָה תֵּשֵׁב לַזָּכָר וְלַנְּקֵיבָה וְלַנִּידָּה. הַמַּפֶּלֶת לְיוֹם אַרְבָּעִים אֵינָהּ חוֹשֶׁשֶׁת לִװְלָד. לְיוֹם אַרְבָּעִים וְאֶחָד תֵּשֵׁב לַזָּכָר וְלַנְּקֵבָה וְלַנִּדָּה. רִבִּי יִשְׁמָעֵאל אוֹמֵר יוֹם אַרְבָּעִים וְאֶחָד תֵּשֵׁב לַזָּכָר וְלַנִּידָּה יוֹם שְׁמוֹנִים וְאֶחָד תֵּשֵׁב לַזָּכָר וְלַנְּקֵיבָה וְלַנִּידָּה שֶׁהַזָּכָר נִגְמַר לְאַרְבָּעִים וְאֶחָד וְהַנְּקֵיבָה לִשְׁמוֹנִים וְאֶחָד. וַחֲכָמִים אוֹמְרִים אֶחָד בְּרִייַת הַזָּכָר וְאֶחָד בְּרִייַת הַנְּקֵיבָה זֶה וְזֶה לְאַרְבָּעִים וְאֶחָד. MISHNAH: If a woman miscarries126The rules of this Mishnah are valid also for live births. It is formulated for a miscarriage since it is part of a series speaking mostly of miscarriages. a sexless, or a hermaphrodite127A child without either male or female sex characteristics. The child could be either a male with an ingrown penis or an undeveloped female., and a male128This word is missing in the Halakhah, the Babli, and the independent Mishnah mss.; it is a scribal error., she shall observe for a male and a female129The restrictions for male and female, cf. Note 14.. If it was a sexless and a male, or a hermaphrodite and a male, she shall observe for a male and a female130Since the second child could be a female. While the mother of live twins, one a male and one a female, observes only the rules for a female, in this case the male is certain but the female uncertain. Therefore, the mother has to observe the rules for a male and only those rules of a female which are restrictive, not those which are permissive.. A sexless and a female, or a hermaphrodite and a female, she shall observe for a female exclusively131This is not different from the rules for twins of different sexes since the days of impurity and purity for a male are contained, respectively, in those for a female.. If it came out in pieces or defective, it is born as soon as most of its body came out132This is the point in time from which the impurity of birth is counted.. If it was a regular birth, when most of its head came out. When is it most of its head? If the forehead came out133From this moment on, the child is a person in law and cannot be killed even if the birth endangers the life of the mother..
If a woman miscarries and it is not known what it was, she shall observe for a male and a female. If it is not known whether there was a fetus, she shall observe for a male, a female, and menstruation134If there was no child, there are no days of purity. She is impure like a menstruating woman for 14 days. It is traditional that 11 days after the menstrual period, i. e., days 8 to 19 in the menstrual cycle, no menstruation can occur. Therefore, if the woman has a bloody discharge after day 8, she is impure in the impurity of flow (Lev.15:25–30). For this, one follows the rules of the male, not the female.. If she miscarries on the 40th day, she gives no thought to a child135The human character of a fetus starts at the end of the 40th day after conception. A termination of pregnancy before this time is no abortion.. On the 41st day, she shall observe for a male, a female, and menstruation136Since so early in the pregnancy it falls under the rules of a miscarriage whose nature cannot be determined.. Rebbi Ismael says, on the 41st day, she shall observe for a male and menstruation, on the 81st day, she shall observe for a male, a female, and menstruation for the male is fully formed by the 41st day and the female by the 81st. But the Sages say, the creation of males and females is identical, both on the 41st.
הלכה: הַמַּפֶּלֶת טוּמְטוּם וְאַנְדְרוֹגִינוֹס כול׳. כָּל־הֵן דְּתַנִּינָן תֵּשֵׁב לַזָּכָר וְלַנְּקֵיבָה. י"ד טְמֵאִין וכ"ו טְהוֹרִין. נוֹתְנִין עָלֶיהָ חוֹמְרֵי זָכָר וְחוֹמְרֵי נְקֵיבָה. הָדָא דְאַתְּ אָמַר. לְבֵיתָהּ. אֲבָל לְטַהֳרוֹת תֵּשֵׁב לַנְּקֵיבָה. טוּמְטוּם וְזָכָר אַנְדְּרוֹגִינֹס וְזָכָר תֵּשֵׁב לַזָּכָר וְלַנְּקֵיבָה. וְחוֹשְׁשִׁין לְזָכָר. טוּמְטוּם וּנְקֵיבָה אַנְדְּרוֹגִינֹס וּנְקֵיבָה תֵּשֵׁב לַנְּקֵיבָה בִּלְבַד. וְאֵין חוֹשְׁשִׁין לְזָכָר. הָדָא אָֽמְרָה. יָֽלְדָה זָכָר וּנְקֵיבָה אוֹ נְקֵיבָה וְזָכָר תֵּשֵׁב לִנְקֵיבָה. HALAKHAH: “If a woman miscarries a sexless, or a hermaphrodite,” etc. In all cases in which we have stated “she shall observe for a male and a female,” it means 14 [days] impure and 26 pure; one puts on her the restrictions of both male and female1414 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).. That means, for her house137For sexual relations with her husband; cf. Note 39.. But for pure food she observes the rules of a female [birth]. “If it was a sexless and a male, or a hermaphrodite and a male, she shall observe for a male and a female,” one takes into account the possibility of a male138The rules are restrictive since the sexless or the hermaphrodite might in reality be males. Therefore, the female influences only for impurity, not for purity.. “A sexless and a female, or a hermaphrodite and a female, she shall observe for a female exclusively,” does one not take into account the possibility of a male? This implies that if she gave birth to a male and a female, or a female and a male139The order in which the twins are born may be important for rules of inheritance; it is irrelevant for rules of purity and impurity., she observes the rules for a female130Since the second child could be a female. While the mother of live twins, one a male and one a female, observes only the rules for a female, in this case the male is certain but the female uncertain. Therefore, the mother has to observe the rules for a male and only those rules of a female which are restrictive, not those which are permissive..
מְחוּתָּךְ שֶׁיָּצָא רֹאשׁוֹ מָהוּ. רִבִּי יָסָא אָמַר. אִיתְפַּלְּגוֹן רִבִּי יוֹחָנָן וְרִבִּי לָֽעְזָר. רִבִּי יוֹחָנָן אָמַר. רֹאשׁוֹ כְרוּבּוֹ. רִבִּי לָֽעְזָר אָמַר. רֹאשׁוֹ כְאֶחָד מֵאֵיבָרָיו. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹחָנָן. יָצָא מְחוּתָּךְ אוֹ מְסוֹרָס מִשֶּׁיָּצָא רוּבּוֹ הֲרֵי זֶה כְּיָלוּד. פָּתֵר לָהּ בְּשֶׁיָּצָא רֹאשׁוֹ. מַתְנִיתָא פְלִיגָא עַל רִבִּי לָֽעְזָר. יָצָא כְדַרְכּוֹ עַד שֶׁיֵּצֵא רוֹב רֹאשׁוֹ. הָדָא קַדְמִיתָא אָֽמְרָה. רֹאשׁוֹ לֹא כְלוּם. פָּתַר לָהּ עָל מְסוּרָס. רִבִּי יוֹנָתָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. רִבִּי יוֹנָתָן כְּרִבִּי יוֹחָנָן. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ כְּרִבִּי לָֽעְזָר. רִבִּי זְעִירָא מְחַוֵּי לַחֲבֵרַייָא. פְּדַחְתּוֹ וְגוּלְגּוֹלְתּוֹ. חַד דְּבֵי גַמְלִיאֵל בֵּירִבִּי לֵיאָנִי בְּעָא קוֹמֵי רִבִּי מָנָא. מִכֵּיוָן דְּאַתְּ אָמַר. װְלָד הוּא. מֵעַתָּה הַבָּא אַחֲרָיו אֵינוֹ בְכוֹר לֹא לְנַחֲלָה וְלֹא לַכֹּהֵן. אָמַר לֵיהּ. תִּיפְתָּר שֶׁיָּֽצְאוּ מֵתִים. If it was in pieces and the head came out, what is the rule? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Eleazar disagree. Rebbi Joḥanan said, its head counts for most of it. Rebbi Eleazar said, its head is like any other of its limbs140Their disagreement is confirmed in the Babli, 29a.. A Mishnah disagrees with Rebbi Joḥanan: “If it came out in pieces or defective, it is born as soon as most of its body came out.” Explain it if its head came out141The head is called “most of the body”.. A Mishnah disagrees with Rebbi Eleazar: “If it was a regular birth142If the head appeared first, even if it was a stillbirth with an incomplete body., when most of its head came out.” Did not the first part say, the head is nothing?143A “regular birth” must refer to a fully formed body since otherwise the first statement, that one needs most of the body, contradicts the second, that the skull with the forehead is enough. From the last statement of the Mishnah there is no objection to R. Eleazar since it does not speak of a defective fetus. Explain it144The first, but not the second statement of the second half of the Mishnah. about the incomplete body. Rebbi Jonathan and Rebbi Simeon ben Laqish; Rebbi Jonathan agrees with Rebbi Joḥanan145Here ends the Genizah fragment., Rebbi Simeon ben Laqish with Rebbi Eleazar. Rebbi Ze‘ira showed the colleagues his forehead with the skull146That a birth is counted only from the moment that the forehead with the greater part of the skull had appeared.. One of the house of Gamliel ben Rebbi Leani asked before Rebbi Mana: Since you say, it is a child, does this not imply that one who comes after him is firstborn neither for inheritance nor for the Cohen147Mishnah Bekhorot 8:1 states that any child born after an initial miscarriage such as described in this Chapter is a firstborn for inheritance but not for redemption by a Cohen (Ex.13:15).. He said to him, explain it if both were stillborn148Obviously any miscarriage produces a stillborn baby. The rules of the firstborn for inheritance have nothing to do with those of the firstborn for redemption. While the firstborn for inheritance must be born (Deut 21:15), he cannot have been delivered by caesarean section and he must be the father’s first (Deut 21:17), but not necessarily the mother’s. Since a miscarriage is not counted for the father, only for the mother, the next child still can claim the double part of the inheritance (Sifry Deut. 217)..
רִבִּי יִצְחָק בַּר נַחְמָן בְּשֵׁם רִבִּי לָֽעְזָר. גּוּלְגּוֹלֶת הָעוֹף בְרוּבּוֹ. רִבִּי זְעִירָא בְשֵׁם שְׁמוּאֵל. גַּרְגֶּרֶת הָעוֹף בְּרוֹבּוֹ. אָתָא עוֹבְדָא קוֹמֵי רִבִּי יוֹסֵי בְּאֶחָד שֶׁנִּיקֵּב מְלֹא מַחַט. וְכִי אֵין אָנוּ יוֹדְעִין אֵי זֶה הוּא רוּבּוֹ. Rebbi Isaac bar Nahman in the name or Rebbi Eleazar: The head of a bird by most of it149This has nothing to do with the topic discussed before; it refers to the rules of kosher food. Since “you shall not eat meat from a torn animal” (Ex. 22:30), a four-legged animal whose membrame encasing the brain or esophagus is punctured by the most minute hole is unfit for consumption. It is asserted here that these strict rules do not apply for birds.. Rebbi Ze‘ira in the name of Samuel: The throat of a bird by most of it. There came a case before Rebbi Yose about [a bird whose throat] was punctured by a needle’s width. Do we not know what “most” means150Certainly, a hole the width of a needle is not “most”. In the Babli, Ḥulin44a/b, the definition of “most of the throat” is in dispute.?