חומר שני ולדות שאני אומר שמא נמוח שפיר של שליא ונמוח שליא של שפיר תיובתא the stringency of two offspring, as I say: Perhaps the gestational sac of this afterbirth, which contained the offspring, disintegrated, and the afterbirth of the gestational sac containing the fetus shaped like an animal also disintegrated. If so, there are two offspring, and as it is possible that one is male and the other female, the mother must observe the strictures of one who gave birth to both a male and a female. In any event, this baraita is a conclusive refutation of Rabbi Yehuda HaNasi’s claim that it is impossible for an afterbirth to be tied to a fetus that has the form of a bird.
אמר רבה בר שילא אמר רב מתנה אמר שמואל מעשה ותלו את השליא בולד עד עשרה ימים ולא אמרו תולין אלא בשליא הבאה אחר הולד § Rabba bar Sheila says that Rav Mattana says that Shmuel says: An incident occurred where the Sages attributed the afterbirth that a woman discharged to an offspring that was born up to ten days beforehand. And Shmuel added that the Sages said that one attributes an afterbirth to an offspring that was born only in the case of an afterbirth that emerges after the offspring is born. By contrast, an afterbirth that emerges before the offspring is born is not attributed to that offspring.
אמר רבה בר בר חנה אמר רבי יוחנן מעשה ותלו את השליא בולד עד כ"ג ימים אמר ליה רב יוסף עד כ"ד אמרת לן Rabba bar bar Ḥana says that Rabbi Yoḥanan says: There was an incident where the Sages attributed the afterbirth to an offspring that was born up to twenty-three days beforehand. Rav Yosef said to him a correction of his statement: You said to us on another occasion that the offspring was born up to twenty-four days beforehand.
אמר רב אחא בריה דרב עוירא א"ר יצחק מעשה ונשתהה הולד אחר חבירו ל"ג יום א"ל רב יוסף ל"ד אמרת לן Rav Aḥa, son of Rav Avira, says that Rabbi Yitzḥak says: There was an incident where a woman was pregnant with twins, and one offspring remained in the womb for thirty-three days after the other offspring was born. Rav Yosef said to him: You said to us on another occasion that the second offspring was born thirty-four days after the first.
הניחא למאן דאמר יולדת לתשעה יולדת למקוטעין משכחת לה אחד נגמרה צורתו לסוף שבעה ואחד נגמרה צורתו לתחלת תשעה אלא למ"ד יולדת לתשעה אינה יולדת למקוטעין מאי איכא למימר The Gemara asks: This works out well according to the one who says that if a woman gives birth to a baby in her ninth month, she can give birth prematurely (see Rosh HaShana 11a). You find a situation where there could be such a difference between the births of the two twins if the form of one of the twin fetuses was completed at the end of the seventh month, and it is born at that stage, and the form of the other one was completed at the beginning of the ninth month, and it is born then. In such a case, there can be a difference of thirty-four days between the births. But according to the one who says that a woman who gives birth to a baby in her ninth month cannot give birth prematurely, but rather she gives birth at the end of the ninth month, what is there to say?
איפוך שמעתתא ל"ג לשליא כ"ג לולד The Gemara answers that one should reverse the statements: The difference of thirty-three days was stated with regard to a case of an afterbirth that was discharged an extended period after the birth of the offspring, whereas the gap of twenty-three days was stated with regard to a case of an offspring that was born after its twin.
א"ר אבין בר רב אדא אמר רב מנחם איש כפר שערים ואמרי לה בית שערים מעשה ונשתהה ולד אחד אחר חבירו ג' חדשים והרי הם יושבים לפנינו בבית המדרש ומאן נינהו יהודה וחזקיה בני רבי חייא Rabbi Avin bar Rav Adda says that Rav Menaḥem of the village of She’arim, and some say that he was from Beit She’arim, says: An incident occurred where one offspring remained in the womb after the other was born for three months, and both twins are sitting before us in the study hall. And who are they? They are Yehuda and Ḥizkiyya, the sons of Rabbi Ḥiyya.
והא אמר מר אין אשה מתעברת וחוזרת ומתעברת אמר אביי טיפה אחת היתה ונתחלקה לשתים אחד נגמרה צורתו בתחלת ז' ואחד בסוף ט' The Gemara asks: But didn’t the Master say that a woman cannot become pregnant and again become pregnant with another offspring while she is pregnant with the first? Abaye says: Both twins were conceived at the same time; it was one drop of semen and it split into two. The form of one was completed at the beginning of the seventh month, and the form of the other one was completed at the end of the ninth month.
שליא בבית הבית טמא תנו רבנן שליא בבית הבית טמא לא שהשליא ולד אלא שאין שליא שאין ולד עמה דברי רבי מאיר רבי יוסי ורבי יהודה ורבי שמעון מטהרין § The mishna teaches that if there is an afterbirth in the house, the house is impure in the sense that everything under the roof contracts impurity imparted by a corpse. The Sages taught in a baraita: If there is an afterbirth in the house, the house is impure. The reason is not that the status of an afterbirth is that of an offspring; rather, it is that there is no afterbirth without an offspring, and the offspring rendered the contents of the house impure. This is the statement of Rabbi Meir. Rabbi Yosei and Rabbi Yehuda and Rabbi Shimon deem the contents of the house pure.
אמרו לו לרבי מאיר אי אתה מודה שאם הוציאוהו בספל לבית החיצון שהוא טהור אמר להן אבל ולמה לפי שאינו These Sages said to Rabbi Meir: Do you not concede that if people removed the afterbirth to the outer room of the house in a basin, that the room is pure? Rabbi Meir said to them in response: Indeed, that room is pure; but why so? Because the offspring does not exist anymore, i.e., it presumably disintegrated while it was moved from place to place.
אמרו לו כשם שאינו בבית החיצון כך אינו בבית הפנימי אמר להן אינו דומה נמוק פעם אחת לנמוק ב' פעמים These Sages said to him: Just as the offspring does not exist when the afterbirth is moved to the outer room, so too, it does not exist when the afterbirth is in the inner room either. In other words, the offspring presumably disintegrated while it was moved from the woman’s womb to the place in the house where it is located. Rabbi Meir said to them: A situation in which the offspring disintegrated once, when the afterbirth was moved to its first location in the house, is not comparable to a case where the offspring disintegrated twice, i.e., when the afterbirth was first moved to the interior room of the house and then moved to the outer room.
יתיב רב פפא אחורי דרב ביבי קמיה דרב המנונא ויתיב וקאמר מאי טעמא דרבי שמעון קסבר כל טומאה שנתערב בה ממין אחר בטלה § Rav Pappa sat behind Rav Beivai in the study hall before their teacher Rav Hamnuna, and he sat and said: What is the reason for the opinion of Rabbi Shimon, that a house in which there is an afterbirth is pure? He holds that with regard to any item that has ritual impurity with which there was mixed an item of another type, it is nullified by the other item and is pure. Consequently, in the case of an offspring that disintegrated, the disintegrated offspring is nullified by the blood of the childbirth.
אמר להו רב פפא היינו נמי טעמייהו דרבי יהודה ורבי יוסי אחיכו עליה מאי שנא פשיטא Rav Pappa said to Rav Beivai, who was a greater scholar than he, and to Rav Hamnuna his teacher: This is also the reason for the opinion of Rabbi Yehuda and Rabbi Yosei, who agree with Rabbi Shimon in the above baraita. Rav Beivai and Rav Hamnuna laughed at him: What is different about the opinion of Rabbi Yehuda and Rabbi Yosei? Since the statement of Rabbi Shimon is attributed to them as well, it is obvious that their reasoning is the same.
אמר רב פפא אפילו כי הא מילתא לימא איניש ולא נשתוק קמיה רביה משום שנאמר (משלי ל, לב) אם נבלת בהתנשא ואם זמות יד לפה Rav Pappa said with regard to this incident: A person should say a matter even as obvious as this one, and one should not be silent in the presence of his teacher, despite the possibility that other people might laugh at him, because it is stated: “If you have done foolishly in lifting up yourself, or if you have planned devices [zammota], lay your hand over your mouth” (Proverbs 30:32). One who acts “foolishly” over matters of Torah by not hesitating to issue statements that might be ridiculed will ultimately be exalted and lifted up. Conversely, one who muzzles [zamam] himself due to embarrassment will end up with his hand over his mouth, unable to answer questions that are posed to him.
ואזדא רבי שמעון לטעמיה דתניא מלא תרוד רקב שנפל לתוכו עפר כל שהו טמא ורבי שמעון מטהר With regard to Rabbi Shimon’s opinion that the woman is pure because the offspring is nullified by the blood of childbirth, the Gemara notes: And Rabbi Shimon follows his standard line of reasoning, as it is taught in a baraita: In the case of a ladleful [melo tarvad] of dust from a corpse, which is the minimum amount that renders everything in a house impure, into which any amount of dirt fell, the house is impure; and Rabbi Shimon deems it pure.
מאי טעמא דרבי שמעון אמר רבה אשכחתינהו לרבנן דבי רב דיתבי וקאמרי אי אפשר שלא ירבו שתי פרידות עפר על פרידה אחת של רקב וחסיר ליה The Gemara asks: What is the reason for the opinion of Rabbi Shimon? Why is the house pure when it contains a ladleful of dust from a corpse? Rabba said: I found the Sages of the study hall of Rav sitting and saying: The reason Rabbi Shimon deems the house pure is that it is impossible for there not to be two grains of dirt that are more than one grain of dust from the corpse, in a certain place in the mixture. And as that grain of dust from the corpse is nullified by the dirt, the amount of dust that remains is insufficient for rendering the house impure.
ואמינא להו אדרבה א"א שלא ירבו שתי פרידות רקב על And I said to them: On the contrary, according to this reasoning the house should certainly be impure, as it is impossible for there not to be two grains of dust from the corpse that are more than