rebbi

Those of Bar Pazi and (Bar) [Rebbi] Hoshaia went and greeted the Patriarch every day. Those of Rebbi Hoshaia went in first [and left first]. Those of Bar Pazi went and became related by marriage to the patriarchate. They came and wanted to enter first. They went and asked Rebbi Immi. You shall erect the tabernacle according to its ruling. Does there exist a ruling for wood? But the log which merited to be put in the North should be put in the North, in the South should be put in the South.

Those of Bar Pazi and (Bar) [Rebbi] Hoshaia went and greeted the Patriarch every day. Those of Rebbi Hoshaia went in first [and left first]. Those of Bar Pazi went and became related by marriage to the patriarchate. They came and wanted to enter first. They went and asked Rebbi Immi. You shall erect the tabernacle according to its ruling. Does there exist a ruling for wood? But the log which merited to be put in the North should be put in the North, in the South should be put in the South.

Those of Bar Pazi and (Bar) [Rebbi] Hoshaia went and greeted the Patriarch every day. Those of Rebbi Hoshaia went in first [and left first]. Those of Bar Pazi went and became related by marriage to the patriarchate. They came and wanted to enter first. They went and asked Rebbi Immi. You shall erect the tabernacle according to its ruling. Does there exist a ruling for wood? But the log which merited to be put in the North should be put in the North, in the South should be put in the South.

Two families were in Sepphoris, one of city councillors and one rural, who were greeting the Patriarch every day. The councillors went in first and left first. The rural ones went and acquired [knowledge in] Torah. They came and wanted to have precedence. It was asked before Rebbi Simeon ben Laqish. Rebbi Simeon ben Laqish asked it from Rebbi Joḥanan. Rebbi Joḥanan went up and preached in Rebbi Benaiah’s house of study: “But if the bastard was learned and the High Priest ignorant, the learned bastard precedes the ignorant High Priest.” They wanted to say, to be redeemed, for livelihood, and for clothing, but not for the Academy. Rebbi Abun said, even for the Academy. What is the reason? It is more precious than pearls, even than he who enters into the Most Holy [of the Sanctuary.]

Two families were in Sepphoris, one of city councillors and one rural, who were greeting the Patriarch every day. The councillors went in first and left first. The rural ones went and acquired [knowledge in] Torah. They came and wanted to have precedence. It was asked before Rebbi Simeon ben Laqish. Rebbi Simeon ben Laqish asked it from Rebbi Joḥanan. Rebbi Joḥanan went up and preached in Rebbi Benaiah’s house of study: “But if the bastard was learned and the High Priest ignorant, the learned bastard precedes the ignorant High Priest.” They wanted to say, to be redeemed, for livelihood, and for clothing, but not for the Academy. Rebbi Abun said, even for the Academy. What is the reason? It is more precious than pearls, even than he who enters into the Most Holy [of the Sanctuary.]

Two families were in Sepphoris, one of city councillors and one rural, who were greeting the Patriarch every day. The councillors went in first and left first. The rural ones went and acquired [knowledge in] Torah. They came and wanted to have precedence. It was asked before Rebbi Simeon ben Laqish. Rebbi Simeon ben Laqish asked it from Rebbi Joḥanan. Rebbi Joḥanan went up and preached in Rebbi Benaiah’s house of study: “But if the bastard was learned and the High Priest ignorant, the learned bastard precedes the ignorant High Priest.” They wanted to say, to be redeemed, for livelihood, and for clothing, but not for the Academy. Rebbi Abun said, even for the Academy. What is the reason? It is more precious than pearls, even than he who enters into the Most Holy [of the Sanctuary.]

Two families were in Sepphoris, one of city councillors and one rural, who were greeting the Patriarch every day. The councillors went in first and left first. The rural ones went and acquired [knowledge in] Torah. They came and wanted to have precedence. It was asked before Rebbi Simeon ben Laqish. Rebbi Simeon ben Laqish asked it from Rebbi Joḥanan. Rebbi Joḥanan went up and preached in Rebbi Benaiah’s house of study: “But if the bastard was learned and the High Priest ignorant, the learned bastard precedes the ignorant High Priest.” They wanted to say, to be redeemed, for livelihood, and for clothing, but not for the Academy. Rebbi Abun said, even for the Academy. What is the reason? It is more precious than pearls, even than he who enters into the Most Holy [of the Sanctuary.]

Two families were in Sepphoris, one of city councillors and one rural, who were greeting the Patriarch every day. The councillors went in first and left first. The rural ones went and acquired [knowledge in] Torah. They came and wanted to have precedence. It was asked before Rebbi Simeon ben Laqish. Rebbi Simeon ben Laqish asked it from Rebbi Joḥanan. Rebbi Joḥanan went up and preached in Rebbi Benaiah’s house of study: “But if the bastard was learned and the High Priest ignorant, the learned bastard precedes the ignorant High Priest.” They wanted to say, to be redeemed, for livelihood, and for clothing, but not for the Academy. Rebbi Abun said, even for the Academy. What is the reason? It is more precious than pearls, even than he who enters into the Most Holy [of the Sanctuary.]

Two families were in Sepphoris, one of city councillors and one rural, who were greeting the Patriarch every day. The councillors went in first and left first. The rural ones went and acquired [knowledge in] Torah. They came and wanted to have precedence. It was asked before Rebbi Simeon ben Laqish. Rebbi Simeon ben Laqish asked it from Rebbi Joḥanan. Rebbi Joḥanan went up and preached in Rebbi Benaiah’s house of study: “But if the bastard was learned and the High Priest ignorant, the learned bastard precedes the ignorant High Priest.” They wanted to say, to be redeemed, for livelihood, and for clothing, but not for the Academy. Rebbi Abun said, even for the Academy. What is the reason? It is more precious than pearls, even than he who enters into the Most Holy [of the Sanctuary.]

There, we have stated: “A [dead] crawling animal found in a dead-end alley causes impurity retroactively. Rebbi Immi asked, does this Mishnah not disagree with Shammai? Rebbi Yose said, this is true, it does not follow Shammai, but even Hillel it does not follow. Does Hillel not agree that a dead-end alley which was swept or inundated by a rainstorm is pure? Shammai says, since this woman regularly urinates, she is like a dead-end alley which was swept or inundated by a rainstorm and is pure.

There, we have stated: “A [dead] crawling animal found in a dead-end alley causes impurity retroactively. Rebbi Immi asked, does this Mishnah not disagree with Shammai? Rebbi Yose said, this is true, it does not follow Shammai, but even Hillel it does not follow. Does Hillel not agree that a dead-end alley which was swept or inundated by a rainstorm is pure? Shammai says, since this woman regularly urinates, she is like a dead-end alley which was swept or inundated by a rainstorm and is pure.

So far if she checked and found herself dry. If she checked and found herself pure? Rebbi Immi in the name of Rav, Rebbi Abba in the name of Rav Jehudah: If she checked and found herself pure she is forbidden to her husband until her [blood’s] source dries up. One Rebbi Tobi said in the name of Rebbi Abbahu, she is forbidden to her house for 24 hours. Rebbi Jacob bar Aḥa said, when I immigrated here, I heard from all rabbis that she is immediately permitted to her husband. They wanted to say that for him who says, she is permitted to her husband, this is a check which diminishes from 24 hours, but for him who says, she is forbidden to her husband, it is not counted as a check which diminishes from 24 hours. But even for him who says, she is forbidden to her husband, it is counted as a check which diminishes from 24 hours. Why is she forbidden to her husband? Because she is used to pure blood, she might get used to impure blood.

So far if she checked and found herself dry. If she checked and found herself pure? Rebbi Immi in the name of Rav, Rebbi Abba in the name of Rav Jehudah: If she checked and found herself pure she is forbidden to her husband until her [blood’s] source dries up. One Rebbi Tobi said in the name of Rebbi Abbahu, she is forbidden to her house for 24 hours. Rebbi Jacob bar Aḥa said, when I immigrated here, I heard from all rabbis that she is immediately permitted to her husband. They wanted to say that for him who says, she is permitted to her husband, this is a check which diminishes from 24 hours, but for him who says, she is forbidden to her husband, it is not counted as a check which diminishes from 24 hours. But even for him who says, she is forbidden to her husband, it is counted as a check which diminishes from 24 hours. Why is she forbidden to her husband? Because she is used to pure blood, she might get used to impure blood.

So far if she checked and found herself dry. If she checked and found herself pure? Rebbi Immi in the name of Rav, Rebbi Abba in the name of Rav Jehudah: If she checked and found herself pure she is forbidden to her husband until her [blood’s] source dries up. One Rebbi Tobi said in the name of Rebbi Abbahu, she is forbidden to her house for 24 hours. Rebbi Jacob bar Aḥa said, when I immigrated here, I heard from all rabbis that she is immediately permitted to her husband. They wanted to say that for him who says, she is permitted to her husband, this is a check which diminishes from 24 hours, but for him who says, she is forbidden to her husband, it is not counted as a check which diminishes from 24 hours. But even for him who says, she is forbidden to her husband, it is counted as a check which diminishes from 24 hours. Why is she forbidden to her husband? Because she is used to pure blood, she might get used to impure blood.

So far if she checked and found herself dry. If she checked and found herself pure? Rebbi Immi in the name of Rav, Rebbi Abba in the name of Rav Jehudah: If she checked and found herself pure she is forbidden to her husband until her [blood’s] source dries up. One Rebbi Tobi said in the name of Rebbi Abbahu, she is forbidden to her house for 24 hours. Rebbi Jacob bar Aḥa said, when I immigrated here, I heard from all rabbis that she is immediately permitted to her husband. They wanted to say that for him who says, she is permitted to her husband, this is a check which diminishes from 24 hours, but for him who says, she is forbidden to her husband, it is not counted as a check which diminishes from 24 hours. But even for him who says, she is forbidden to her husband, it is counted as a check which diminishes from 24 hours. Why is she forbidden to her husband? Because she is used to pure blood, she might get used to impure blood.

So far if she checked and found herself dry. If she checked and found herself pure? Rebbi Immi in the name of Rav, Rebbi Abba in the name of Rav Jehudah: If she checked and found herself pure she is forbidden to her husband until her [blood’s] source dries up. One Rebbi Tobi said in the name of Rebbi Abbahu, she is forbidden to her house for 24 hours. Rebbi Jacob bar Aḥa said, when I immigrated here, I heard from all rabbis that she is immediately permitted to her husband. They wanted to say that for him who says, she is permitted to her husband, this is a check which diminishes from 24 hours, but for him who says, she is forbidden to her husband, it is not counted as a check which diminishes from 24 hours. But even for him who says, she is forbidden to her husband, it is counted as a check which diminishes from 24 hours. Why is she forbidden to her husband? Because she is used to pure blood, she might get used to impure blood.

If she checked herself and found it a doubtful case. It is obvious that it is not counted as a check to diminish from 24 hours. Itself, would it be impure because of doubt? Let us hear from the following: “A sexless or a hermaphrodite who had a discharge follow their exact timing.” What do you infer from this? Rebbi Yose said, a sexless or a hermaphrodite represent a doubt, 24 hours represent a doubt, and a doubt is not superimposed on a doubt. So here, whether she had a discharge represents a doubt, 24 hours represent a doubt, and a doubt is not superimposed on a doubt.

It was stated: For the 24 hours which were stated, one suspends but one does not burn. Rebbi Ze‘ira enjoyed this [because] he found stated: “A woman who detects a stain makes impure retroactively. What does she make impure? Food, and drinks, and seats, and beds; her count is in disorder, and she makes her sex partner impure retroactively. A woman who detects blood makes impure retroactively. What does she make impure? Food, and drinks, and seats, and beds; her count is not in disorder, and she does not make her sex partner impure retroactively. Rebbi Aqiba says, she makes her sex partner impure retroactively. In both cases, one suspends but one does not burn.” There, they say: For the 24 hours which were stated, her bed is like her touch. How? Like one who sleeps with a menstruating woman who does not make impure by moving and does not make clay vessels impure. It was found stated: He makes clay vessels impure by moving. For the 24 hours which were stated, what is the status of what she touches in the public domain? Let us hear from the following: Pregnant and nursing women are pure for their husbands, as is a woman with a regular period. And all other women are pure for sexual relations but impure in their touch. That means, what she certainly touched in the public domain is impure.

It was stated: For the 24 hours which were stated, one suspends but one does not burn. Rebbi Ze‘ira enjoyed this [because] he found stated: “A woman who detects a stain makes impure retroactively. What does she make impure? Food, and drinks, and seats, and beds; her count is in disorder, and she makes her sex partner impure retroactively. A woman who detects blood makes impure retroactively. What does she make impure? Food, and drinks, and seats, and beds; her count is not in disorder, and she does not make her sex partner impure retroactively. Rebbi Aqiba says, she makes her sex partner impure retroactively. In both cases, one suspends but one does not burn.” There, they say: For the 24 hours which were stated, her bed is like her touch. How? Like one who sleeps with a menstruating woman who does not make impure by moving and does not make clay vessels impure. It was found stated: He makes clay vessels impure by moving. For the 24 hours which were stated, what is the status of what she touches in the public domain? Let us hear from the following: Pregnant and nursing women are pure for their husbands, as is a woman with a regular period. And all other women are pure for sexual relations but impure in their touch. That means, what she certainly touched in the public domain is impure.

Rebbi Yudan asked: She checked her garment in the morning and found it pure, in the afternoon and found a stain on it. It is obvious that her garment is retroactively impure only after the time of her checking. Is her body impure for retroactive 24 hours? Does one not declare her body to be impure only because of her garment? Her garment is retroactively impure only after the time of her checking; her body should retroactively be impure for 24 hours?

“And if one has intercourse with cloths, this counts as checking.” How is that? If she checked herself in the morning, had intercourse with a cloth at noontime, and saw [blood] in the afternoon, she is impure only from after the time of intercourse. Levi said, the Mishnah speaks of a cloth used after intercourse, but for a cloth used before intercourse she would be impatient for her mate and not check thorougly. Rebbi Abun in the name of Rebbi Ze‘ira, the Mishnah speaks of a cloth used before intercourse, but a cloth used after intercourse is faded because of semen.

“And if one has intercourse with cloths, this counts as checking.” How is that? If she checked herself in the morning, had intercourse with a cloth at noontime, and saw [blood] in the afternoon, she is impure only from after the time of intercourse. Levi said, the Mishnah speaks of a cloth used after intercourse, but for a cloth used before intercourse she would be impatient for her mate and not check thorougly. Rebbi Abun in the name of Rebbi Ze‘ira, the Mishnah speaks of a cloth used before intercourse, but a cloth used after intercourse is faded because of semen.

MISHNAH: How is her timing exact? If she was sitting on a bed occupied with pure food, if she left [the bed] and saw blood, she is impure but all the food is pure. Even though they said, she is retroactively impure for 24 hours, she counts only from the moment she saw. Rebbi Eliezer says, the timings of four kinds of women are exact: a virgin, and a pregnant woman, and a nursing one, and a post-menopausal. Rebbi Joshua said, I heard only about the virgin, but practice follows Rebbi Eliezer.

MISHNAH: How is her timing exact? If she was sitting on a bed occupied with pure food, if she left [the bed] and saw blood, she is impure but all the food is pure. Even though they said, she is retroactively impure for 24 hours, she counts only from the moment she saw. Rebbi Eliezer says, the timings of four kinds of women are exact: a virgin, and a pregnant woman, and a nursing one, and a post-menopausal. Rebbi Joshua said, I heard only about the virgin, but practice follows Rebbi Eliezer.

MISHNAH: How is her timing exact? If she was sitting on a bed occupied with pure food, if she left [the bed] and saw blood, she is impure but all the food is pure. Even though they said, she is retroactively impure for 24 hours, she counts only from the moment she saw. Rebbi Eliezer says, the timings of four kinds of women are exact: a virgin, and a pregnant woman, and a nursing one, and a post-menopausal. Rebbi Joshua said, I heard only about the virgin, but practice follows Rebbi Eliezer.

HALAKHAH: “Rebbi Joshua said, I heard only about the virgin, but practice follows Rebbi Eliezer.” One does not say, somebody who did not see the new moon should come and testify, but one says, if somebody saw the new moon, he should come and testify. You did not hear, I heard. All during Rebbi Eliezer’s lifetime, practice followed Rebbi Joshua. After Rebbi Eliezer’s death, Rebbi Joshua introduced practice following Rebbi Eliezer. Where do we hold? If Rebbi Eliezer heard from one [authority] but Rebbi Joshua from two, practice should follow Rebbi Joshua whether [Rebbi Eliezer] was alive or dead. But if Rebbi Joshua heard from one [authority] but Rebbi Eliezer from two, practice should follow Rebbi Eliezer whether he was alive or dead. As it was stated: One says, I heard from two [authorities] and two say, we heard from one, the power of the one who heard from two is greater than that of two who heard from one. But we must hold either that either one heard from one or that either one heard from two. During his lifetime he was not convinced of his opinion, after he died he became convinced of his opinion. What did he see to say that he became convinced of his opinion? As it was stated: The stains of all four categories of women, about whom the Sages said that their timings are exact, cause retroactive impurity except for a girl who is too young to menstruate, for that one has no stains, the words of Rebbi Meïr. But the Sages say, for all four categories of women about whom the Sages said that their timings are exact, their stains cause retroactive impurity except for a girl about to start to menstruate, for her stains start with her menstruation. Since if she sees blood her timing is exact, so also for her stain her timing. Rebbi Yannai said, because her sap is frequent. If the timing of one whose sap is frequent is exact, the others whose sap is not so frequent so much more! By this reason he became convinced of his opinion.

HALAKHAH: “Rebbi Joshua said, I heard only about the virgin, but practice follows Rebbi Eliezer.” One does not say, somebody who did not see the new moon should come and testify, but one says, if somebody saw the new moon, he should come and testify. You did not hear, I heard. All during Rebbi Eliezer’s lifetime, practice followed Rebbi Joshua. After Rebbi Eliezer’s death, Rebbi Joshua introduced practice following Rebbi Eliezer. Where do we hold? If Rebbi Eliezer heard from one [authority] but Rebbi Joshua from two, practice should follow Rebbi Joshua whether [Rebbi Eliezer] was alive or dead. But if Rebbi Joshua heard from one [authority] but Rebbi Eliezer from two, practice should follow Rebbi Eliezer whether he was alive or dead. As it was stated: One says, I heard from two [authorities] and two say, we heard from one, the power of the one who heard from two is greater than that of two who heard from one. But we must hold either that either one heard from one or that either one heard from two. During his lifetime he was not convinced of his opinion, after he died he became convinced of his opinion. What did he see to say that he became convinced of his opinion? As it was stated: The stains of all four categories of women, about whom the Sages said that their timings are exact, cause retroactive impurity except for a girl who is too young to menstruate, for that one has no stains, the words of Rebbi Meïr. But the Sages say, for all four categories of women about whom the Sages said that their timings are exact, their stains cause retroactive impurity except for a girl about to start to menstruate, for her stains start with her menstruation. Since if she sees blood her timing is exact, so also for her stain her timing. Rebbi Yannai said, because her sap is frequent. If the timing of one whose sap is frequent is exact, the others whose sap is not so frequent so much more! By this reason he became convinced of his opinion.

HALAKHAH: “Rebbi Joshua said, I heard only about the virgin, but practice follows Rebbi Eliezer.” One does not say, somebody who did not see the new moon should come and testify, but one says, if somebody saw the new moon, he should come and testify. You did not hear, I heard. All during Rebbi Eliezer’s lifetime, practice followed Rebbi Joshua. After Rebbi Eliezer’s death, Rebbi Joshua introduced practice following Rebbi Eliezer. Where do we hold? If Rebbi Eliezer heard from one [authority] but Rebbi Joshua from two, practice should follow Rebbi Joshua whether [Rebbi Eliezer] was alive or dead. But if Rebbi Joshua heard from one [authority] but Rebbi Eliezer from two, practice should follow Rebbi Eliezer whether he was alive or dead. As it was stated: One says, I heard from two [authorities] and two say, we heard from one, the power of the one who heard from two is greater than that of two who heard from one. But we must hold either that either one heard from one or that either one heard from two. During his lifetime he was not convinced of his opinion, after he died he became convinced of his opinion. What did he see to say that he became convinced of his opinion? As it was stated: The stains of all four categories of women, about whom the Sages said that their timings are exact, cause retroactive impurity except for a girl who is too young to menstruate, for that one has no stains, the words of Rebbi Meïr. But the Sages say, for all four categories of women about whom the Sages said that their timings are exact, their stains cause retroactive impurity except for a girl about to start to menstruate, for her stains start with her menstruation. Since if she sees blood her timing is exact, so also for her stain her timing. Rebbi Yannai said, because her sap is frequent. If the timing of one whose sap is frequent is exact, the others whose sap is not so frequent so much more! By this reason he became convinced of his opinion.

HALAKHAH: “Rebbi Joshua said, I heard only about the virgin, but practice follows Rebbi Eliezer.” One does not say, somebody who did not see the new moon should come and testify, but one says, if somebody saw the new moon, he should come and testify. You did not hear, I heard. All during Rebbi Eliezer’s lifetime, practice followed Rebbi Joshua. After Rebbi Eliezer’s death, Rebbi Joshua introduced practice following Rebbi Eliezer. Where do we hold? If Rebbi Eliezer heard from one [authority] but Rebbi Joshua from two, practice should follow Rebbi Joshua whether [Rebbi Eliezer] was alive or dead. But if Rebbi Joshua heard from one [authority] but Rebbi Eliezer from two, practice should follow Rebbi Eliezer whether he was alive or dead. As it was stated: One says, I heard from two [authorities] and two say, we heard from one, the power of the one who heard from two is greater than that of two who heard from one. But we must hold either that either one heard from one or that either one heard from two. During his lifetime he was not convinced of his opinion, after he died he became convinced of his opinion. What did he see to say that he became convinced of his opinion? As it was stated: The stains of all four categories of women, about whom the Sages said that their timings are exact, cause retroactive impurity except for a girl who is too young to menstruate, for that one has no stains, the words of Rebbi Meïr. But the Sages say, for all four categories of women about whom the Sages said that their timings are exact, their stains cause retroactive impurity except for a girl about to start to menstruate, for her stains start with her menstruation. Since if she sees blood her timing is exact, so also for her stain her timing. Rebbi Yannai said, because her sap is frequent. If the timing of one whose sap is frequent is exact, the others whose sap is not so frequent so much more! By this reason he became convinced of his opinion.

HALAKHAH: “Rebbi Joshua said, I heard only about the virgin, but practice follows Rebbi Eliezer.” One does not say, somebody who did not see the new moon should come and testify, but one says, if somebody saw the new moon, he should come and testify. You did not hear, I heard. All during Rebbi Eliezer’s lifetime, practice followed Rebbi Joshua. After Rebbi Eliezer’s death, Rebbi Joshua introduced practice following Rebbi Eliezer. Where do we hold? If Rebbi Eliezer heard from one [authority] but Rebbi Joshua from two, practice should follow Rebbi Joshua whether [Rebbi Eliezer] was alive or dead. But if Rebbi Joshua heard from one [authority] but Rebbi Eliezer from two, practice should follow Rebbi Eliezer whether he was alive or dead. As it was stated: One says, I heard from two [authorities] and two say, we heard from one, the power of the one who heard from two is greater than that of two who heard from one. But we must hold either that either one heard from one or that either one heard from two. During his lifetime he was not convinced of his opinion, after he died he became convinced of his opinion. What did he see to say that he became convinced of his opinion? As it was stated: The stains of all four categories of women, about whom the Sages said that their timings are exact, cause retroactive impurity except for a girl who is too young to menstruate, for that one has no stains, the words of Rebbi Meïr. But the Sages say, for all four categories of women about whom the Sages said that their timings are exact, their stains cause retroactive impurity except for a girl about to start to menstruate, for her stains start with her menstruation. Since if she sees blood her timing is exact, so also for her stain her timing. Rebbi Yannai said, because her sap is frequent. If the timing of one whose sap is frequent is exact, the others whose sap is not so frequent so much more! By this reason he became convinced of his opinion.

HALAKHAH: “Rebbi Joshua said, I heard only about the virgin, but practice follows Rebbi Eliezer.” One does not say, somebody who did not see the new moon should come and testify, but one says, if somebody saw the new moon, he should come and testify. You did not hear, I heard. All during Rebbi Eliezer’s lifetime, practice followed Rebbi Joshua. After Rebbi Eliezer’s death, Rebbi Joshua introduced practice following Rebbi Eliezer. Where do we hold? If Rebbi Eliezer heard from one [authority] but Rebbi Joshua from two, practice should follow Rebbi Joshua whether [Rebbi Eliezer] was alive or dead. But if Rebbi Joshua heard from one [authority] but Rebbi Eliezer from two, practice should follow Rebbi Eliezer whether he was alive or dead. As it was stated: One says, I heard from two [authorities] and two say, we heard from one, the power of the one who heard from two is greater than that of two who heard from one. But we must hold either that either one heard from one or that either one heard from two. During his lifetime he was not convinced of his opinion, after he died he became convinced of his opinion. What did he see to say that he became convinced of his opinion? As it was stated: The stains of all four categories of women, about whom the Sages said that their timings are exact, cause retroactive impurity except for a girl who is too young to menstruate, for that one has no stains, the words of Rebbi Meïr. But the Sages say, for all four categories of women about whom the Sages said that their timings are exact, their stains cause retroactive impurity except for a girl about to start to menstruate, for her stains start with her menstruation. Since if she sees blood her timing is exact, so also for her stain her timing. Rebbi Yannai said, because her sap is frequent. If the timing of one whose sap is frequent is exact, the others whose sap is not so frequent so much more! By this reason he became convinced of his opinion.

HALAKHAH: “Rebbi Joshua said, I heard only about the virgin, but practice follows Rebbi Eliezer.” One does not say, somebody who did not see the new moon should come and testify, but one says, if somebody saw the new moon, he should come and testify. You did not hear, I heard. All during Rebbi Eliezer’s lifetime, practice followed Rebbi Joshua. After Rebbi Eliezer’s death, Rebbi Joshua introduced practice following Rebbi Eliezer. Where do we hold? If Rebbi Eliezer heard from one [authority] but Rebbi Joshua from two, practice should follow Rebbi Joshua whether [Rebbi Eliezer] was alive or dead. But if Rebbi Joshua heard from one [authority] but Rebbi Eliezer from two, practice should follow Rebbi Eliezer whether he was alive or dead. As it was stated: One says, I heard from two [authorities] and two say, we heard from one, the power of the one who heard from two is greater than that of two who heard from one. But we must hold either that either one heard from one or that either one heard from two. During his lifetime he was not convinced of his opinion, after he died he became convinced of his opinion. What did he see to say that he became convinced of his opinion? As it was stated: The stains of all four categories of women, about whom the Sages said that their timings are exact, cause retroactive impurity except for a girl who is too young to menstruate, for that one has no stains, the words of Rebbi Meïr. But the Sages say, for all four categories of women about whom the Sages said that their timings are exact, their stains cause retroactive impurity except for a girl about to start to menstruate, for her stains start with her menstruation. Since if she sees blood her timing is exact, so also for her stain her timing. Rebbi Yannai said, because her sap is frequent. If the timing of one whose sap is frequent is exact, the others whose sap is not so frequent so much more! By this reason he became convinced of his opinion.

HALAKHAH: “Rebbi Joshua said, I heard only about the virgin, but practice follows Rebbi Eliezer.” One does not say, somebody who did not see the new moon should come and testify, but one says, if somebody saw the new moon, he should come and testify. You did not hear, I heard. All during Rebbi Eliezer’s lifetime, practice followed Rebbi Joshua. After Rebbi Eliezer’s death, Rebbi Joshua introduced practice following Rebbi Eliezer. Where do we hold? If Rebbi Eliezer heard from one [authority] but Rebbi Joshua from two, practice should follow Rebbi Joshua whether [Rebbi Eliezer] was alive or dead. But if Rebbi Joshua heard from one [authority] but Rebbi Eliezer from two, practice should follow Rebbi Eliezer whether he was alive or dead. As it was stated: One says, I heard from two [authorities] and two say, we heard from one, the power of the one who heard from two is greater than that of two who heard from one. But we must hold either that either one heard from one or that either one heard from two. During his lifetime he was not convinced of his opinion, after he died he became convinced of his opinion. What did he see to say that he became convinced of his opinion? As it was stated: The stains of all four categories of women, about whom the Sages said that their timings are exact, cause retroactive impurity except for a girl who is too young to menstruate, for that one has no stains, the words of Rebbi Meïr. But the Sages say, for all four categories of women about whom the Sages said that their timings are exact, their stains cause retroactive impurity except for a girl about to start to menstruate, for her stains start with her menstruation. Since if she sees blood her timing is exact, so also for her stain her timing. Rebbi Yannai said, because her sap is frequent. If the timing of one whose sap is frequent is exact, the others whose sap is not so frequent so much more! By this reason he became convinced of his opinion.

HALAKHAH: “Rebbi Joshua said, I heard only about the virgin, but practice follows Rebbi Eliezer.” One does not say, somebody who did not see the new moon should come and testify, but one says, if somebody saw the new moon, he should come and testify. You did not hear, I heard. All during Rebbi Eliezer’s lifetime, practice followed Rebbi Joshua. After Rebbi Eliezer’s death, Rebbi Joshua introduced practice following Rebbi Eliezer. Where do we hold? If Rebbi Eliezer heard from one [authority] but Rebbi Joshua from two, practice should follow Rebbi Joshua whether [Rebbi Eliezer] was alive or dead. But if Rebbi Joshua heard from one [authority] but Rebbi Eliezer from two, practice should follow Rebbi Eliezer whether he was alive or dead. As it was stated: One says, I heard from two [authorities] and two say, we heard from one, the power of the one who heard from two is greater than that of two who heard from one. But we must hold either that either one heard from one or that either one heard from two. During his lifetime he was not convinced of his opinion, after he died he became convinced of his opinion. What did he see to say that he became convinced of his opinion? As it was stated: The stains of all four categories of women, about whom the Sages said that their timings are exact, cause retroactive impurity except for a girl who is too young to menstruate, for that one has no stains, the words of Rebbi Meïr. But the Sages say, for all four categories of women about whom the Sages said that their timings are exact, their stains cause retroactive impurity except for a girl about to start to menstruate, for her stains start with her menstruation. Since if she sees blood her timing is exact, so also for her stain her timing. Rebbi Yannai said, because her sap is frequent. If the timing of one whose sap is frequent is exact, the others whose sap is not so frequent so much more! By this reason he became convinced of his opinion.

HALAKHAH: “Rebbi Joshua said, I heard only about the virgin, but practice follows Rebbi Eliezer.” One does not say, somebody who did not see the new moon should come and testify, but one says, if somebody saw the new moon, he should come and testify. You did not hear, I heard. All during Rebbi Eliezer’s lifetime, practice followed Rebbi Joshua. After Rebbi Eliezer’s death, Rebbi Joshua introduced practice following Rebbi Eliezer. Where do we hold? If Rebbi Eliezer heard from one [authority] but Rebbi Joshua from two, practice should follow Rebbi Joshua whether [Rebbi Eliezer] was alive or dead. But if Rebbi Joshua heard from one [authority] but Rebbi Eliezer from two, practice should follow Rebbi Eliezer whether he was alive or dead. As it was stated: One says, I heard from two [authorities] and two say, we heard from one, the power of the one who heard from two is greater than that of two who heard from one. But we must hold either that either one heard from one or that either one heard from two. During his lifetime he was not convinced of his opinion, after he died he became convinced of his opinion. What did he see to say that he became convinced of his opinion? As it was stated: The stains of all four categories of women, about whom the Sages said that their timings are exact, cause retroactive impurity except for a girl who is too young to menstruate, for that one has no stains, the words of Rebbi Meïr. But the Sages say, for all four categories of women about whom the Sages said that their timings are exact, their stains cause retroactive impurity except for a girl about to start to menstruate, for her stains start with her menstruation. Since if she sees blood her timing is exact, so also for her stain her timing. Rebbi Yannai said, because her sap is frequent. If the timing of one whose sap is frequent is exact, the others whose sap is not so frequent so much more! By this reason he became convinced of his opinion.

HALAKHAH: “Rebbi Joshua said, I heard only about the virgin, but practice follows Rebbi Eliezer.” One does not say, somebody who did not see the new moon should come and testify, but one says, if somebody saw the new moon, he should come and testify. You did not hear, I heard. All during Rebbi Eliezer’s lifetime, practice followed Rebbi Joshua. After Rebbi Eliezer’s death, Rebbi Joshua introduced practice following Rebbi Eliezer. Where do we hold? If Rebbi Eliezer heard from one [authority] but Rebbi Joshua from two, practice should follow Rebbi Joshua whether [Rebbi Eliezer] was alive or dead. But if Rebbi Joshua heard from one [authority] but Rebbi Eliezer from two, practice should follow Rebbi Eliezer whether he was alive or dead. As it was stated: One says, I heard from two [authorities] and two say, we heard from one, the power of the one who heard from two is greater than that of two who heard from one. But we must hold either that either one heard from one or that either one heard from two. During his lifetime he was not convinced of his opinion, after he died he became convinced of his opinion. What did he see to say that he became convinced of his opinion? As it was stated: The stains of all four categories of women, about whom the Sages said that their timings are exact, cause retroactive impurity except for a girl who is too young to menstruate, for that one has no stains, the words of Rebbi Meïr. But the Sages say, for all four categories of women about whom the Sages said that their timings are exact, their stains cause retroactive impurity except for a girl about to start to menstruate, for her stains start with her menstruation. Since if she sees blood her timing is exact, so also for her stain her timing. Rebbi Yannai said, because her sap is frequent. If the timing of one whose sap is frequent is exact, the others whose sap is not so frequent so much more! By this reason he became convinced of his opinion.

HALAKHAH: “Rebbi Joshua said, I heard only about the virgin, but practice follows Rebbi Eliezer.” One does not say, somebody who did not see the new moon should come and testify, but one says, if somebody saw the new moon, he should come and testify. You did not hear, I heard. All during Rebbi Eliezer’s lifetime, practice followed Rebbi Joshua. After Rebbi Eliezer’s death, Rebbi Joshua introduced practice following Rebbi Eliezer. Where do we hold? If Rebbi Eliezer heard from one [authority] but Rebbi Joshua from two, practice should follow Rebbi Joshua whether [Rebbi Eliezer] was alive or dead. But if Rebbi Joshua heard from one [authority] but Rebbi Eliezer from two, practice should follow Rebbi Eliezer whether he was alive or dead. As it was stated: One says, I heard from two [authorities] and two say, we heard from one, the power of the one who heard from two is greater than that of two who heard from one. But we must hold either that either one heard from one or that either one heard from two. During his lifetime he was not convinced of his opinion, after he died he became convinced of his opinion. What did he see to say that he became convinced of his opinion? As it was stated: The stains of all four categories of women, about whom the Sages said that their timings are exact, cause retroactive impurity except for a girl who is too young to menstruate, for that one has no stains, the words of Rebbi Meïr. But the Sages say, for all four categories of women about whom the Sages said that their timings are exact, their stains cause retroactive impurity except for a girl about to start to menstruate, for her stains start with her menstruation. Since if she sees blood her timing is exact, so also for her stain her timing. Rebbi Yannai said, because her sap is frequent. If the timing of one whose sap is frequent is exact, the others whose sap is not so frequent so much more! By this reason he became convinced of his opinion.

HALAKHAH: “Rebbi Joshua said, I heard only about the virgin, but practice follows Rebbi Eliezer.” One does not say, somebody who did not see the new moon should come and testify, but one says, if somebody saw the new moon, he should come and testify. You did not hear, I heard. All during Rebbi Eliezer’s lifetime, practice followed Rebbi Joshua. After Rebbi Eliezer’s death, Rebbi Joshua introduced practice following Rebbi Eliezer. Where do we hold? If Rebbi Eliezer heard from one [authority] but Rebbi Joshua from two, practice should follow Rebbi Joshua whether [Rebbi Eliezer] was alive or dead. But if Rebbi Joshua heard from one [authority] but Rebbi Eliezer from two, practice should follow Rebbi Eliezer whether he was alive or dead. As it was stated: One says, I heard from two [authorities] and two say, we heard from one, the power of the one who heard from two is greater than that of two who heard from one. But we must hold either that either one heard from one or that either one heard from two. During his lifetime he was not convinced of his opinion, after he died he became convinced of his opinion. What did he see to say that he became convinced of his opinion? As it was stated: The stains of all four categories of women, about whom the Sages said that their timings are exact, cause retroactive impurity except for a girl who is too young to menstruate, for that one has no stains, the words of Rebbi Meïr. But the Sages say, for all four categories of women about whom the Sages said that their timings are exact, their stains cause retroactive impurity except for a girl about to start to menstruate, for her stains start with her menstruation. Since if she sees blood her timing is exact, so also for her stain her timing. Rebbi Yannai said, because her sap is frequent. If the timing of one whose sap is frequent is exact, the others whose sap is not so frequent so much more! By this reason he became convinced of his opinion.

HALAKHAH: “Rebbi Joshua said, I heard only about the virgin, but practice follows Rebbi Eliezer.” One does not say, somebody who did not see the new moon should come and testify, but one says, if somebody saw the new moon, he should come and testify. You did not hear, I heard. All during Rebbi Eliezer’s lifetime, practice followed Rebbi Joshua. After Rebbi Eliezer’s death, Rebbi Joshua introduced practice following Rebbi Eliezer. Where do we hold? If Rebbi Eliezer heard from one [authority] but Rebbi Joshua from two, practice should follow Rebbi Joshua whether [Rebbi Eliezer] was alive or dead. But if Rebbi Joshua heard from one [authority] but Rebbi Eliezer from two, practice should follow Rebbi Eliezer whether he was alive or dead. As it was stated: One says, I heard from two [authorities] and two say, we heard from one, the power of the one who heard from two is greater than that of two who heard from one. But we must hold either that either one heard from one or that either one heard from two. During his lifetime he was not convinced of his opinion, after he died he became convinced of his opinion. What did he see to say that he became convinced of his opinion? As it was stated: The stains of all four categories of women, about whom the Sages said that their timings are exact, cause retroactive impurity except for a girl who is too young to menstruate, for that one has no stains, the words of Rebbi Meïr. But the Sages say, for all four categories of women about whom the Sages said that their timings are exact, their stains cause retroactive impurity except for a girl about to start to menstruate, for her stains start with her menstruation. Since if she sees blood her timing is exact, so also for her stain her timing. Rebbi Yannai said, because her sap is frequent. If the timing of one whose sap is frequent is exact, the others whose sap is not so frequent so much more! By this reason he became convinced of his opinion.

HALAKHAH: “Rebbi Joshua said, I heard only about the virgin, but practice follows Rebbi Eliezer.” One does not say, somebody who did not see the new moon should come and testify, but one says, if somebody saw the new moon, he should come and testify. You did not hear, I heard. All during Rebbi Eliezer’s lifetime, practice followed Rebbi Joshua. After Rebbi Eliezer’s death, Rebbi Joshua introduced practice following Rebbi Eliezer. Where do we hold? If Rebbi Eliezer heard from one [authority] but Rebbi Joshua from two, practice should follow Rebbi Joshua whether [Rebbi Eliezer] was alive or dead. But if Rebbi Joshua heard from one [authority] but Rebbi Eliezer from two, practice should follow Rebbi Eliezer whether he was alive or dead. As it was stated: One says, I heard from two [authorities] and two say, we heard from one, the power of the one who heard from two is greater than that of two who heard from one. But we must hold either that either one heard from one or that either one heard from two. During his lifetime he was not convinced of his opinion, after he died he became convinced of his opinion. What did he see to say that he became convinced of his opinion? As it was stated: The stains of all four categories of women, about whom the Sages said that their timings are exact, cause retroactive impurity except for a girl who is too young to menstruate, for that one has no stains, the words of Rebbi Meïr. But the Sages say, for all four categories of women about whom the Sages said that their timings are exact, their stains cause retroactive impurity except for a girl about to start to menstruate, for her stains start with her menstruation. Since if she sees blood her timing is exact, so also for her stain her timing. Rebbi Yannai said, because her sap is frequent. If the timing of one whose sap is frequent is exact, the others whose sap is not so frequent so much more! By this reason he became convinced of his opinion.

HALAKHAH: “Rebbi Joshua said, I heard only about the virgin, but practice follows Rebbi Eliezer.” One does not say, somebody who did not see the new moon should come and testify, but one says, if somebody saw the new moon, he should come and testify. You did not hear, I heard. All during Rebbi Eliezer’s lifetime, practice followed Rebbi Joshua. After Rebbi Eliezer’s death, Rebbi Joshua introduced practice following Rebbi Eliezer. Where do we hold? If Rebbi Eliezer heard from one [authority] but Rebbi Joshua from two, practice should follow Rebbi Joshua whether [Rebbi Eliezer] was alive or dead. But if Rebbi Joshua heard from one [authority] but Rebbi Eliezer from two, practice should follow Rebbi Eliezer whether he was alive or dead. As it was stated: One says, I heard from two [authorities] and two say, we heard from one, the power of the one who heard from two is greater than that of two who heard from one. But we must hold either that either one heard from one or that either one heard from two. During his lifetime he was not convinced of his opinion, after he died he became convinced of his opinion. What did he see to say that he became convinced of his opinion? As it was stated: The stains of all four categories of women, about whom the Sages said that their timings are exact, cause retroactive impurity except for a girl who is too young to menstruate, for that one has no stains, the words of Rebbi Meïr. But the Sages say, for all four categories of women about whom the Sages said that their timings are exact, their stains cause retroactive impurity except for a girl about to start to menstruate, for her stains start with her menstruation. Since if she sees blood her timing is exact, so also for her stain her timing. Rebbi Yannai said, because her sap is frequent. If the timing of one whose sap is frequent is exact, the others whose sap is not so frequent so much more! By this reason he became convinced of his opinion.

MISHNAH: What is a virgin? Any female who never saw blood, even if she was married. Pregnant, once the fetus is recognizable. Nursing, until she weans her child. If she gave her child to a wet-nurse or weaned him, Rebbi Meïr says she causes retroactive impurity for 24 hours but the Sages say, her timing is exact.

“Even if she was married,” even if pregnant, even if nursing, and even if she was bleeding all seven [days] for a boy or all fourteen for a girl. Does she have a charm in her hand? After [the birth of] a boy seven [days], after a girl fourteen, but only if she stopped during her period of purity. As it was stated: If she stopped during her period of purity and had no discharge, but later she had a discharge; this case came before the Sages who said that her timing was exact. In Rav’s opinion, who says that all is one source but the Torah purified it, it is understandable. In Rebbi Yannai’s opinion, who says that all is one source but it changes, it is in order. In Levi’s opinion, who says that there are two sources, should not her timing be exact even if she does not stop during her period of purity? Rebbi Mana said, the reason of Levi is that since she became used to pure blood, she might become used to impure blood. Rebbi Yose ben Rebbi Abun said, Levi can explain what we have stated: “Rebbi Yose said, the timing of a pregnant or a nursing woman who had stopped for three periods is exact.” On that it was stated: The days of her pregnancy and her nursing add up to three periods. Can he think that there is only one source?

“Even if she was married,” even if pregnant, even if nursing, and even if she was bleeding all seven [days] for a boy or all fourteen for a girl. Does she have a charm in her hand? After [the birth of] a boy seven [days], after a girl fourteen, but only if she stopped during her period of purity. As it was stated: If she stopped during her period of purity and had no discharge, but later she had a discharge; this case came before the Sages who said that her timing was exact. In Rav’s opinion, who says that all is one source but the Torah purified it, it is understandable. In Rebbi Yannai’s opinion, who says that all is one source but it changes, it is in order. In Levi’s opinion, who says that there are two sources, should not her timing be exact even if she does not stop during her period of purity? Rebbi Mana said, the reason of Levi is that since she became used to pure blood, she might become used to impure blood. Rebbi Yose ben Rebbi Abun said, Levi can explain what we have stated: “Rebbi Yose said, the timing of a pregnant or a nursing woman who had stopped for three periods is exact.” On that it was stated: The days of her pregnancy and her nursing add up to three periods. Can he think that there is only one source?

“Even if she was married,” even if pregnant, even if nursing, and even if she was bleeding all seven [days] for a boy or all fourteen for a girl. Does she have a charm in her hand? After [the birth of] a boy seven [days], after a girl fourteen, but only if she stopped during her period of purity. As it was stated: If she stopped during her period of purity and had no discharge, but later she had a discharge; this case came before the Sages who said that her timing was exact. In Rav’s opinion, who says that all is one source but the Torah purified it, it is understandable. In Rebbi Yannai’s opinion, who says that all is one source but it changes, it is in order. In Levi’s opinion, who says that there are two sources, should not her timing be exact even if she does not stop during her period of purity? Rebbi Mana said, the reason of Levi is that since she became used to pure blood, she might become used to impure blood. Rebbi Yose ben Rebbi Abun said, Levi can explain what we have stated: “Rebbi Yose said, the timing of a pregnant or a nursing woman who had stopped for three periods is exact.” On that it was stated: The days of her pregnancy and her nursing add up to three periods. Can he think that there is only one source?

“Even if she was married,” even if pregnant, even if nursing, and even if she was bleeding all seven [days] for a boy or all fourteen for a girl. Does she have a charm in her hand? After [the birth of] a boy seven [days], after a girl fourteen, but only if she stopped during her period of purity. As it was stated: If she stopped during her period of purity and had no discharge, but later she had a discharge; this case came before the Sages who said that her timing was exact. In Rav’s opinion, who says that all is one source but the Torah purified it, it is understandable. In Rebbi Yannai’s opinion, who says that all is one source but it changes, it is in order. In Levi’s opinion, who says that there are two sources, should not her timing be exact even if she does not stop during her period of purity? Rebbi Mana said, the reason of Levi is that since she became used to pure blood, she might become used to impure blood. Rebbi Yose ben Rebbi Abun said, Levi can explain what we have stated: “Rebbi Yose said, the timing of a pregnant or a nursing woman who had stopped for three periods is exact.” On that it was stated: The days of her pregnancy and her nursing add up to three periods. Can he think that there is only one source?

“Even if she was married,” even if pregnant, even if nursing, and even if she was bleeding all seven [days] for a boy or all fourteen for a girl. Does she have a charm in her hand? After [the birth of] a boy seven [days], after a girl fourteen, but only if she stopped during her period of purity. As it was stated: If she stopped during her period of purity and had no discharge, but later she had a discharge; this case came before the Sages who said that her timing was exact. In Rav’s opinion, who says that all is one source but the Torah purified it, it is understandable. In Rebbi Yannai’s opinion, who says that all is one source but it changes, it is in order. In Levi’s opinion, who says that there are two sources, should not her timing be exact even if she does not stop during her period of purity? Rebbi Mana said, the reason of Levi is that since she became used to pure blood, she might become used to impure blood. Rebbi Yose ben Rebbi Abun said, Levi can explain what we have stated: “Rebbi Yose said, the timing of a pregnant or a nursing woman who had stopped for three periods is exact.” On that it was stated: The days of her pregnancy and her nursing add up to three periods. Can he think that there is only one source?

How long is it until a pregnancy is recognized? Symmachos said in the name of Rebbi Meïr: After three months. Even though it is no proof, there is a hint: “It was after about three months, etc.” Rebbi Yudan said, even for a phantom pregnancy, “we were pregnant, we were sick, as if we gave birth to wind,” “get pregnant with dry grass, give birth to straw”, etc. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra said, Rebbi Ḥanina in the name of the Great Rebbi Ḥiyya: Even most of the first, most of the last, and the middle one complete. Assi said, a full 90 days. Samuel said, they in their fulness. A case came before the rabbis there; we do not know if thirteen of the first and seventeen of the last or seventeen of the first and thirteen of the last, and five complete ones in the middle; they wanted to touch the child because of a doubt of bastardy. Rav Naḥman bar Jacob told them, such a case came before Abba bar Abba and he declared it acceptable. Does Abba bar Abba disagree with his son Samuel? Rebbi Abba said, there is a difference between recognizing a pregnancy and giving birth. A pregnancy is recognized after full months, a birth can happen after fractional months. There, we have stated: “How long can labor be? Rebbi Meïr said, even 40 to 50 days. Rebbi Jehudah said, her month is sufficient. Rebbi Yose and Rebbi Simeon say, no labor lasts longer than two weeks.” Rebbi Yose in the name of Rebbi Abba: This implies that a woman gives birth after fractional months. Since otherwise one should have stated “thirty days”. Rebbi Yose ben Rebbi Abun in the name of Samuel: This implies that a woman gives birth after full months. Since we have stated: “Her month is sufficient.”

How long is it until a pregnancy is recognized? Symmachos said in the name of Rebbi Meïr: After three months. Even though it is no proof, there is a hint: “It was after about three months, etc.” Rebbi Yudan said, even for a phantom pregnancy, “we were pregnant, we were sick, as if we gave birth to wind,” “get pregnant with dry grass, give birth to straw”, etc. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra said, Rebbi Ḥanina in the name of the Great Rebbi Ḥiyya: Even most of the first, most of the last, and the middle one complete. Assi said, a full 90 days. Samuel said, they in their fulness. A case came before the rabbis there; we do not know if thirteen of the first and seventeen of the last or seventeen of the first and thirteen of the last, and five complete ones in the middle; they wanted to touch the child because of a doubt of bastardy. Rav Naḥman bar Jacob told them, such a case came before Abba bar Abba and he declared it acceptable. Does Abba bar Abba disagree with his son Samuel? Rebbi Abba said, there is a difference between recognizing a pregnancy and giving birth. A pregnancy is recognized after full months, a birth can happen after fractional months. There, we have stated: “How long can labor be? Rebbi Meïr said, even 40 to 50 days. Rebbi Jehudah said, her month is sufficient. Rebbi Yose and Rebbi Simeon say, no labor lasts longer than two weeks.” Rebbi Yose in the name of Rebbi Abba: This implies that a woman gives birth after fractional months. Since otherwise one should have stated “thirty days”. Rebbi Yose ben Rebbi Abun in the name of Samuel: This implies that a woman gives birth after full months. Since we have stated: “Her month is sufficient.”

How long is it until a pregnancy is recognized? Symmachos said in the name of Rebbi Meïr: After three months. Even though it is no proof, there is a hint: “It was after about three months, etc.” Rebbi Yudan said, even for a phantom pregnancy, “we were pregnant, we were sick, as if we gave birth to wind,” “get pregnant with dry grass, give birth to straw”, etc. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra said, Rebbi Ḥanina in the name of the Great Rebbi Ḥiyya: Even most of the first, most of the last, and the middle one complete. Assi said, a full 90 days. Samuel said, they in their fulness. A case came before the rabbis there; we do not know if thirteen of the first and seventeen of the last or seventeen of the first and thirteen of the last, and five complete ones in the middle; they wanted to touch the child because of a doubt of bastardy. Rav Naḥman bar Jacob told them, such a case came before Abba bar Abba and he declared it acceptable. Does Abba bar Abba disagree with his son Samuel? Rebbi Abba said, there is a difference between recognizing a pregnancy and giving birth. A pregnancy is recognized after full months, a birth can happen after fractional months. There, we have stated: “How long can labor be? Rebbi Meïr said, even 40 to 50 days. Rebbi Jehudah said, her month is sufficient. Rebbi Yose and Rebbi Simeon say, no labor lasts longer than two weeks.” Rebbi Yose in the name of Rebbi Abba: This implies that a woman gives birth after fractional months. Since otherwise one should have stated “thirty days”. Rebbi Yose ben Rebbi Abun in the name of Samuel: This implies that a woman gives birth after full months. Since we have stated: “Her month is sufficient.”

How long is it until a pregnancy is recognized? Symmachos said in the name of Rebbi Meïr: After three months. Even though it is no proof, there is a hint: “It was after about three months, etc.” Rebbi Yudan said, even for a phantom pregnancy, “we were pregnant, we were sick, as if we gave birth to wind,” “get pregnant with dry grass, give birth to straw”, etc. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra said, Rebbi Ḥanina in the name of the Great Rebbi Ḥiyya: Even most of the first, most of the last, and the middle one complete. Assi said, a full 90 days. Samuel said, they in their fulness. A case came before the rabbis there; we do not know if thirteen of the first and seventeen of the last or seventeen of the first and thirteen of the last, and five complete ones in the middle; they wanted to touch the child because of a doubt of bastardy. Rav Naḥman bar Jacob told them, such a case came before Abba bar Abba and he declared it acceptable. Does Abba bar Abba disagree with his son Samuel? Rebbi Abba said, there is a difference between recognizing a pregnancy and giving birth. A pregnancy is recognized after full months, a birth can happen after fractional months. There, we have stated: “How long can labor be? Rebbi Meïr said, even 40 to 50 days. Rebbi Jehudah said, her month is sufficient. Rebbi Yose and Rebbi Simeon say, no labor lasts longer than two weeks.” Rebbi Yose in the name of Rebbi Abba: This implies that a woman gives birth after fractional months. Since otherwise one should have stated “thirty days”. Rebbi Yose ben Rebbi Abun in the name of Samuel: This implies that a woman gives birth after full months. Since we have stated: “Her month is sufficient.”

How long is it until a pregnancy is recognized? Symmachos said in the name of Rebbi Meïr: After three months. Even though it is no proof, there is a hint: “It was after about three months, etc.” Rebbi Yudan said, even for a phantom pregnancy, “we were pregnant, we were sick, as if we gave birth to wind,” “get pregnant with dry grass, give birth to straw”, etc. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra said, Rebbi Ḥanina in the name of the Great Rebbi Ḥiyya: Even most of the first, most of the last, and the middle one complete. Assi said, a full 90 days. Samuel said, they in their fulness. A case came before the rabbis there; we do not know if thirteen of the first and seventeen of the last or seventeen of the first and thirteen of the last, and five complete ones in the middle; they wanted to touch the child because of a doubt of bastardy. Rav Naḥman bar Jacob told them, such a case came before Abba bar Abba and he declared it acceptable. Does Abba bar Abba disagree with his son Samuel? Rebbi Abba said, there is a difference between recognizing a pregnancy and giving birth. A pregnancy is recognized after full months, a birth can happen after fractional months. There, we have stated: “How long can labor be? Rebbi Meïr said, even 40 to 50 days. Rebbi Jehudah said, her month is sufficient. Rebbi Yose and Rebbi Simeon say, no labor lasts longer than two weeks.” Rebbi Yose in the name of Rebbi Abba: This implies that a woman gives birth after fractional months. Since otherwise one should have stated “thirty days”. Rebbi Yose ben Rebbi Abun in the name of Samuel: This implies that a woman gives birth after full months. Since we have stated: “Her month is sufficient.”

How long is it until a pregnancy is recognized? Symmachos said in the name of Rebbi Meïr: After three months. Even though it is no proof, there is a hint: “It was after about three months, etc.” Rebbi Yudan said, even for a phantom pregnancy, “we were pregnant, we were sick, as if we gave birth to wind,” “get pregnant with dry grass, give birth to straw”, etc. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra said, Rebbi Ḥanina in the name of the Great Rebbi Ḥiyya: Even most of the first, most of the last, and the middle one complete. Assi said, a full 90 days. Samuel said, they in their fulness. A case came before the rabbis there; we do not know if thirteen of the first and seventeen of the last or seventeen of the first and thirteen of the last, and five complete ones in the middle; they wanted to touch the child because of a doubt of bastardy. Rav Naḥman bar Jacob told them, such a case came before Abba bar Abba and he declared it acceptable. Does Abba bar Abba disagree with his son Samuel? Rebbi Abba said, there is a difference between recognizing a pregnancy and giving birth. A pregnancy is recognized after full months, a birth can happen after fractional months. There, we have stated: “How long can labor be? Rebbi Meïr said, even 40 to 50 days. Rebbi Jehudah said, her month is sufficient. Rebbi Yose and Rebbi Simeon say, no labor lasts longer than two weeks.” Rebbi Yose in the name of Rebbi Abba: This implies that a woman gives birth after fractional months. Since otherwise one should have stated “thirty days”. Rebbi Yose ben Rebbi Abun in the name of Samuel: This implies that a woman gives birth after full months. Since we have stated: “Her month is sufficient.”

How long is it until a pregnancy is recognized? Symmachos said in the name of Rebbi Meïr: After three months. Even though it is no proof, there is a hint: “It was after about three months, etc.” Rebbi Yudan said, even for a phantom pregnancy, “we were pregnant, we were sick, as if we gave birth to wind,” “get pregnant with dry grass, give birth to straw”, etc. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra said, Rebbi Ḥanina in the name of the Great Rebbi Ḥiyya: Even most of the first, most of the last, and the middle one complete. Assi said, a full 90 days. Samuel said, they in their fulness. A case came before the rabbis there; we do not know if thirteen of the first and seventeen of the last or seventeen of the first and thirteen of the last, and five complete ones in the middle; they wanted to touch the child because of a doubt of bastardy. Rav Naḥman bar Jacob told them, such a case came before Abba bar Abba and he declared it acceptable. Does Abba bar Abba disagree with his son Samuel? Rebbi Abba said, there is a difference between recognizing a pregnancy and giving birth. A pregnancy is recognized after full months, a birth can happen after fractional months. There, we have stated: “How long can labor be? Rebbi Meïr said, even 40 to 50 days. Rebbi Jehudah said, her month is sufficient. Rebbi Yose and Rebbi Simeon say, no labor lasts longer than two weeks.” Rebbi Yose in the name of Rebbi Abba: This implies that a woman gives birth after fractional months. Since otherwise one should have stated “thirty days”. Rebbi Yose ben Rebbi Abun in the name of Samuel: This implies that a woman gives birth after full months. Since we have stated: “Her month is sufficient.”

How long is it until a pregnancy is recognized? Symmachos said in the name of Rebbi Meïr: After three months. Even though it is no proof, there is a hint: “It was after about three months, etc.” Rebbi Yudan said, even for a phantom pregnancy, “we were pregnant, we were sick, as if we gave birth to wind,” “get pregnant with dry grass, give birth to straw”, etc. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra said, Rebbi Ḥanina in the name of the Great Rebbi Ḥiyya: Even most of the first, most of the last, and the middle one complete. Assi said, a full 90 days. Samuel said, they in their fulness. A case came before the rabbis there; we do not know if thirteen of the first and seventeen of the last or seventeen of the first and thirteen of the last, and five complete ones in the middle; they wanted to touch the child because of a doubt of bastardy. Rav Naḥman bar Jacob told them, such a case came before Abba bar Abba and he declared it acceptable. Does Abba bar Abba disagree with his son Samuel? Rebbi Abba said, there is a difference between recognizing a pregnancy and giving birth. A pregnancy is recognized after full months, a birth can happen after fractional months. There, we have stated: “How long can labor be? Rebbi Meïr said, even 40 to 50 days. Rebbi Jehudah said, her month is sufficient. Rebbi Yose and Rebbi Simeon say, no labor lasts longer than two weeks.” Rebbi Yose in the name of Rebbi Abba: This implies that a woman gives birth after fractional months. Since otherwise one should have stated “thirty days”. Rebbi Yose ben Rebbi Abun in the name of Samuel: This implies that a woman gives birth after full months. Since we have stated: “Her month is sufficient.”

How long is it until a pregnancy is recognized? Symmachos said in the name of Rebbi Meïr: After three months. Even though it is no proof, there is a hint: “It was after about three months, etc.” Rebbi Yudan said, even for a phantom pregnancy, “we were pregnant, we were sick, as if we gave birth to wind,” “get pregnant with dry grass, give birth to straw”, etc. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra said, Rebbi Ḥanina in the name of the Great Rebbi Ḥiyya: Even most of the first, most of the last, and the middle one complete. Assi said, a full 90 days. Samuel said, they in their fulness. A case came before the rabbis there; we do not know if thirteen of the first and seventeen of the last or seventeen of the first and thirteen of the last, and five complete ones in the middle; they wanted to touch the child because of a doubt of bastardy. Rav Naḥman bar Jacob told them, such a case came before Abba bar Abba and he declared it acceptable. Does Abba bar Abba disagree with his son Samuel? Rebbi Abba said, there is a difference between recognizing a pregnancy and giving birth. A pregnancy is recognized after full months, a birth can happen after fractional months. There, we have stated: “How long can labor be? Rebbi Meïr said, even 40 to 50 days. Rebbi Jehudah said, her month is sufficient. Rebbi Yose and Rebbi Simeon say, no labor lasts longer than two weeks.” Rebbi Yose in the name of Rebbi Abba: This implies that a woman gives birth after fractional months. Since otherwise one should have stated “thirty days”. Rebbi Yose ben Rebbi Abun in the name of Samuel: This implies that a woman gives birth after full months. Since we have stated: “Her month is sufficient.”

How long is it until a pregnancy is recognized? Symmachos said in the name of Rebbi Meïr: After three months. Even though it is no proof, there is a hint: “It was after about three months, etc.” Rebbi Yudan said, even for a phantom pregnancy, “we were pregnant, we were sick, as if we gave birth to wind,” “get pregnant with dry grass, give birth to straw”, etc. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra said, Rebbi Ḥanina in the name of the Great Rebbi Ḥiyya: Even most of the first, most of the last, and the middle one complete. Assi said, a full 90 days. Samuel said, they in their fulness. A case came before the rabbis there; we do not know if thirteen of the first and seventeen of the last or seventeen of the first and thirteen of the last, and five complete ones in the middle; they wanted to touch the child because of a doubt of bastardy. Rav Naḥman bar Jacob told them, such a case came before Abba bar Abba and he declared it acceptable. Does Abba bar Abba disagree with his son Samuel? Rebbi Abba said, there is a difference between recognizing a pregnancy and giving birth. A pregnancy is recognized after full months, a birth can happen after fractional months. There, we have stated: “How long can labor be? Rebbi Meïr said, even 40 to 50 days. Rebbi Jehudah said, her month is sufficient. Rebbi Yose and Rebbi Simeon say, no labor lasts longer than two weeks.” Rebbi Yose in the name of Rebbi Abba: This implies that a woman gives birth after fractional months. Since otherwise one should have stated “thirty days”. Rebbi Yose ben Rebbi Abun in the name of Samuel: This implies that a woman gives birth after full months. Since we have stated: “Her month is sufficient.”

How long is it until a pregnancy is recognized? Symmachos said in the name of Rebbi Meïr: After three months. Even though it is no proof, there is a hint: “It was after about three months, etc.” Rebbi Yudan said, even for a phantom pregnancy, “we were pregnant, we were sick, as if we gave birth to wind,” “get pregnant with dry grass, give birth to straw”, etc. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra said, Rebbi Ḥanina in the name of the Great Rebbi Ḥiyya: Even most of the first, most of the last, and the middle one complete. Assi said, a full 90 days. Samuel said, they in their fulness. A case came before the rabbis there; we do not know if thirteen of the first and seventeen of the last or seventeen of the first and thirteen of the last, and five complete ones in the middle; they wanted to touch the child because of a doubt of bastardy. Rav Naḥman bar Jacob told them, such a case came before Abba bar Abba and he declared it acceptable. Does Abba bar Abba disagree with his son Samuel? Rebbi Abba said, there is a difference between recognizing a pregnancy and giving birth. A pregnancy is recognized after full months, a birth can happen after fractional months. There, we have stated: “How long can labor be? Rebbi Meïr said, even 40 to 50 days. Rebbi Jehudah said, her month is sufficient. Rebbi Yose and Rebbi Simeon say, no labor lasts longer than two weeks.” Rebbi Yose in the name of Rebbi Abba: This implies that a woman gives birth after fractional months. Since otherwise one should have stated “thirty days”. Rebbi Yose ben Rebbi Abun in the name of Samuel: This implies that a woman gives birth after full months. Since we have stated: “Her month is sufficient.”

How long is it until a pregnancy is recognized? Symmachos said in the name of Rebbi Meïr: After three months. Even though it is no proof, there is a hint: “It was after about three months, etc.” Rebbi Yudan said, even for a phantom pregnancy, “we were pregnant, we were sick, as if we gave birth to wind,” “get pregnant with dry grass, give birth to straw”, etc. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra said, Rebbi Ḥanina in the name of the Great Rebbi Ḥiyya: Even most of the first, most of the last, and the middle one complete. Assi said, a full 90 days. Samuel said, they in their fulness. A case came before the rabbis there; we do not know if thirteen of the first and seventeen of the last or seventeen of the first and thirteen of the last, and five complete ones in the middle; they wanted to touch the child because of a doubt of bastardy. Rav Naḥman bar Jacob told them, such a case came before Abba bar Abba and he declared it acceptable. Does Abba bar Abba disagree with his son Samuel? Rebbi Abba said, there is a difference between recognizing a pregnancy and giving birth. A pregnancy is recognized after full months, a birth can happen after fractional months. There, we have stated: “How long can labor be? Rebbi Meïr said, even 40 to 50 days. Rebbi Jehudah said, her month is sufficient. Rebbi Yose and Rebbi Simeon say, no labor lasts longer than two weeks.” Rebbi Yose in the name of Rebbi Abba: This implies that a woman gives birth after fractional months. Since otherwise one should have stated “thirty days”. Rebbi Yose ben Rebbi Abun in the name of Samuel: This implies that a woman gives birth after full months. Since we have stated: “Her month is sufficient.”

How long is it until a pregnancy is recognized? Symmachos said in the name of Rebbi Meïr: After three months. Even though it is no proof, there is a hint: “It was after about three months, etc.” Rebbi Yudan said, even for a phantom pregnancy, “we were pregnant, we were sick, as if we gave birth to wind,” “get pregnant with dry grass, give birth to straw”, etc. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra said, Rebbi Ḥanina in the name of the Great Rebbi Ḥiyya: Even most of the first, most of the last, and the middle one complete. Assi said, a full 90 days. Samuel said, they in their fulness. A case came before the rabbis there; we do not know if thirteen of the first and seventeen of the last or seventeen of the first and thirteen of the last, and five complete ones in the middle; they wanted to touch the child because of a doubt of bastardy. Rav Naḥman bar Jacob told them, such a case came before Abba bar Abba and he declared it acceptable. Does Abba bar Abba disagree with his son Samuel? Rebbi Abba said, there is a difference between recognizing a pregnancy and giving birth. A pregnancy is recognized after full months, a birth can happen after fractional months. There, we have stated: “How long can labor be? Rebbi Meïr said, even 40 to 50 days. Rebbi Jehudah said, her month is sufficient. Rebbi Yose and Rebbi Simeon say, no labor lasts longer than two weeks.” Rebbi Yose in the name of Rebbi Abba: This implies that a woman gives birth after fractional months. Since otherwise one should have stated “thirty days”. Rebbi Yose ben Rebbi Abun in the name of Samuel: This implies that a woman gives birth after full months. Since we have stated: “Her month is sufficient.”

How long is it until a pregnancy is recognized? Symmachos said in the name of Rebbi Meïr: After three months. Even though it is no proof, there is a hint: “It was after about three months, etc.” Rebbi Yudan said, even for a phantom pregnancy, “we were pregnant, we were sick, as if we gave birth to wind,” “get pregnant with dry grass, give birth to straw”, etc. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra said, Rebbi Ḥanina in the name of the Great Rebbi Ḥiyya: Even most of the first, most of the last, and the middle one complete. Assi said, a full 90 days. Samuel said, they in their fulness. A case came before the rabbis there; we do not know if thirteen of the first and seventeen of the last or seventeen of the first and thirteen of the last, and five complete ones in the middle; they wanted to touch the child because of a doubt of bastardy. Rav Naḥman bar Jacob told them, such a case came before Abba bar Abba and he declared it acceptable. Does Abba bar Abba disagree with his son Samuel? Rebbi Abba said, there is a difference between recognizing a pregnancy and giving birth. A pregnancy is recognized after full months, a birth can happen after fractional months. There, we have stated: “How long can labor be? Rebbi Meïr said, even 40 to 50 days. Rebbi Jehudah said, her month is sufficient. Rebbi Yose and Rebbi Simeon say, no labor lasts longer than two weeks.” Rebbi Yose in the name of Rebbi Abba: This implies that a woman gives birth after fractional months. Since otherwise one should have stated “thirty days”. Rebbi Yose ben Rebbi Abun in the name of Samuel: This implies that a woman gives birth after full months. Since we have stated: “Her month is sufficient.”

How long is it until a pregnancy is recognized? Symmachos said in the name of Rebbi Meïr: After three months. Even though it is no proof, there is a hint: “It was after about three months, etc.” Rebbi Yudan said, even for a phantom pregnancy, “we were pregnant, we were sick, as if we gave birth to wind,” “get pregnant with dry grass, give birth to straw”, etc. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra said, Rebbi Ḥanina in the name of the Great Rebbi Ḥiyya: Even most of the first, most of the last, and the middle one complete. Assi said, a full 90 days. Samuel said, they in their fulness. A case came before the rabbis there; we do not know if thirteen of the first and seventeen of the last or seventeen of the first and thirteen of the last, and five complete ones in the middle; they wanted to touch the child because of a doubt of bastardy. Rav Naḥman bar Jacob told them, such a case came before Abba bar Abba and he declared it acceptable. Does Abba bar Abba disagree with his son Samuel? Rebbi Abba said, there is a difference between recognizing a pregnancy and giving birth. A pregnancy is recognized after full months, a birth can happen after fractional months. There, we have stated: “How long can labor be? Rebbi Meïr said, even 40 to 50 days. Rebbi Jehudah said, her month is sufficient. Rebbi Yose and Rebbi Simeon say, no labor lasts longer than two weeks.” Rebbi Yose in the name of Rebbi Abba: This implies that a woman gives birth after fractional months. Since otherwise one should have stated “thirty days”. Rebbi Yose ben Rebbi Abun in the name of Samuel: This implies that a woman gives birth after full months. Since we have stated: “Her month is sufficient.”

Rebbi Yudan asked: Does this hold until she gives birth? No, even if she had a miscarriage.

Rebbi Mana said, I heard in the name of Samuel that there is no difference between recognizing a pregnancy and giving birth, but I do not remember from whom I heard this. Rebbi Abba bar Cohen said before Rebbi Yose, Rebbi Jeremiah said this. Rebbi Ḥizqyah said to him, Rebbi Jeremiah did not say this; Rebbi Yose was offended by him. He said to him: Even Joshua who was bound to Moses would not have said so, but you said so! He checked himself and said, it is true that he said that but as a person who quotes something and questions it; does Abba bar Abba disagree with his son Samuel? Rebbi Berekhiah in the name of Samuel: A woman gives birth only either after 271, 272, 273, or 274 days. Rebbi Mana said to him, from whom did the rabbi hear this? He said to him, from Rebbi Abba. The position of Rebbi Abba seems inverted. There, he says, there is a difference between recognizing a pregnancy and giving birth, and here, he says so? Rebbi Abba bar Zuṭra in the name of Samuel: Everything which is “many” is 273.

Rebbi Mana said, I heard in the name of Samuel that there is no difference between recognizing a pregnancy and giving birth, but I do not remember from whom I heard this. Rebbi Abba bar Cohen said before Rebbi Yose, Rebbi Jeremiah said this. Rebbi Ḥizqyah said to him, Rebbi Jeremiah did not say this; Rebbi Yose was offended by him. He said to him: Even Joshua who was bound to Moses would not have said so, but you said so! He checked himself and said, it is true that he said that but as a person who quotes something and questions it; does Abba bar Abba disagree with his son Samuel? Rebbi Berekhiah in the name of Samuel: A woman gives birth only either after 271, 272, 273, or 274 days. Rebbi Mana said to him, from whom did the rabbi hear this? He said to him, from Rebbi Abba. The position of Rebbi Abba seems inverted. There, he says, there is a difference between recognizing a pregnancy and giving birth, and here, he says so? Rebbi Abba bar Zuṭra in the name of Samuel: Everything which is “many” is 273.

Rebbi Mana said, I heard in the name of Samuel that there is no difference between recognizing a pregnancy and giving birth, but I do not remember from whom I heard this. Rebbi Abba bar Cohen said before Rebbi Yose, Rebbi Jeremiah said this. Rebbi Ḥizqyah said to him, Rebbi Jeremiah did not say this; Rebbi Yose was offended by him. He said to him: Even Joshua who was bound to Moses would not have said so, but you said so! He checked himself and said, it is true that he said that but as a person who quotes something and questions it; does Abba bar Abba disagree with his son Samuel? Rebbi Berekhiah in the name of Samuel: A woman gives birth only either after 271, 272, 273, or 274 days. Rebbi Mana said to him, from whom did the rabbi hear this? He said to him, from Rebbi Abba. The position of Rebbi Abba seems inverted. There, he says, there is a difference between recognizing a pregnancy and giving birth, and here, he says so? Rebbi Abba bar Zuṭra in the name of Samuel: Everything which is “many” is 273.

Rebbi Mana said, I heard in the name of Samuel that there is no difference between recognizing a pregnancy and giving birth, but I do not remember from whom I heard this. Rebbi Abba bar Cohen said before Rebbi Yose, Rebbi Jeremiah said this. Rebbi Ḥizqyah said to him, Rebbi Jeremiah did not say this; Rebbi Yose was offended by him. He said to him: Even Joshua who was bound to Moses would not have said so, but you said so! He checked himself and said, it is true that he said that but as a person who quotes something and questions it; does Abba bar Abba disagree with his son Samuel? Rebbi Berekhiah in the name of Samuel: A woman gives birth only either after 271, 272, 273, or 274 days. Rebbi Mana said to him, from whom did the rabbi hear this? He said to him, from Rebbi Abba. The position of Rebbi Abba seems inverted. There, he says, there is a difference between recognizing a pregnancy and giving birth, and here, he says so? Rebbi Abba bar Zuṭra in the name of Samuel: Everything which is “many” is 273.

Rebbi Mana said, I heard in the name of Samuel that there is no difference between recognizing a pregnancy and giving birth, but I do not remember from whom I heard this. Rebbi Abba bar Cohen said before Rebbi Yose, Rebbi Jeremiah said this. Rebbi Ḥizqyah said to him, Rebbi Jeremiah did not say this; Rebbi Yose was offended by him. He said to him: Even Joshua who was bound to Moses would not have said so, but you said so! He checked himself and said, it is true that he said that but as a person who quotes something and questions it; does Abba bar Abba disagree with his son Samuel? Rebbi Berekhiah in the name of Samuel: A woman gives birth only either after 271, 272, 273, or 274 days. Rebbi Mana said to him, from whom did the rabbi hear this? He said to him, from Rebbi Abba. The position of Rebbi Abba seems inverted. There, he says, there is a difference between recognizing a pregnancy and giving birth, and here, he says so? Rebbi Abba bar Zuṭra in the name of Samuel: Everything which is “many” is 273.

Rebbi Mana said, I heard in the name of Samuel that there is no difference between recognizing a pregnancy and giving birth, but I do not remember from whom I heard this. Rebbi Abba bar Cohen said before Rebbi Yose, Rebbi Jeremiah said this. Rebbi Ḥizqyah said to him, Rebbi Jeremiah did not say this; Rebbi Yose was offended by him. He said to him: Even Joshua who was bound to Moses would not have said so, but you said so! He checked himself and said, it is true that he said that but as a person who quotes something and questions it; does Abba bar Abba disagree with his son Samuel? Rebbi Berekhiah in the name of Samuel: A woman gives birth only either after 271, 272, 273, or 274 days. Rebbi Mana said to him, from whom did the rabbi hear this? He said to him, from Rebbi Abba. The position of Rebbi Abba seems inverted. There, he says, there is a difference between recognizing a pregnancy and giving birth, and here, he says so? Rebbi Abba bar Zuṭra in the name of Samuel: Everything which is “many” is 273.

Rebbi Mana said, I heard in the name of Samuel that there is no difference between recognizing a pregnancy and giving birth, but I do not remember from whom I heard this. Rebbi Abba bar Cohen said before Rebbi Yose, Rebbi Jeremiah said this. Rebbi Ḥizqyah said to him, Rebbi Jeremiah did not say this; Rebbi Yose was offended by him. He said to him: Even Joshua who was bound to Moses would not have said so, but you said so! He checked himself and said, it is true that he said that but as a person who quotes something and questions it; does Abba bar Abba disagree with his son Samuel? Rebbi Berekhiah in the name of Samuel: A woman gives birth only either after 271, 272, 273, or 274 days. Rebbi Mana said to him, from whom did the rabbi hear this? He said to him, from Rebbi Abba. The position of Rebbi Abba seems inverted. There, he says, there is a difference between recognizing a pregnancy and giving birth, and here, he says so? Rebbi Abba bar Zuṭra in the name of Samuel: Everything which is “many” is 273.

Rebbi Mana said, I heard in the name of Samuel that there is no difference between recognizing a pregnancy and giving birth, but I do not remember from whom I heard this. Rebbi Abba bar Cohen said before Rebbi Yose, Rebbi Jeremiah said this. Rebbi Ḥizqyah said to him, Rebbi Jeremiah did not say this; Rebbi Yose was offended by him. He said to him: Even Joshua who was bound to Moses would not have said so, but you said so! He checked himself and said, it is true that he said that but as a person who quotes something and questions it; does Abba bar Abba disagree with his son Samuel? Rebbi Berekhiah in the name of Samuel: A woman gives birth only either after 271, 272, 273, or 274 days. Rebbi Mana said to him, from whom did the rabbi hear this? He said to him, from Rebbi Abba. The position of Rebbi Abba seems inverted. There, he says, there is a difference between recognizing a pregnancy and giving birth, and here, he says so? Rebbi Abba bar Zuṭra in the name of Samuel: Everything which is “many” is 273.

Rebbi Mana said, I heard in the name of Samuel that there is no difference between recognizing a pregnancy and giving birth, but I do not remember from whom I heard this. Rebbi Abba bar Cohen said before Rebbi Yose, Rebbi Jeremiah said this. Rebbi Ḥizqyah said to him, Rebbi Jeremiah did not say this; Rebbi Yose was offended by him. He said to him: Even Joshua who was bound to Moses would not have said so, but you said so! He checked himself and said, it is true that he said that but as a person who quotes something and questions it; does Abba bar Abba disagree with his son Samuel? Rebbi Berekhiah in the name of Samuel: A woman gives birth only either after 271, 272, 273, or 274 days. Rebbi Mana said to him, from whom did the rabbi hear this? He said to him, from Rebbi Abba. The position of Rebbi Abba seems inverted. There, he says, there is a difference between recognizing a pregnancy and giving birth, and here, he says so? Rebbi Abba bar Zuṭra in the name of Samuel: Everything which is “many” is 273.

Rebbi Mana said, I heard in the name of Samuel that there is no difference between recognizing a pregnancy and giving birth, but I do not remember from whom I heard this. Rebbi Abba bar Cohen said before Rebbi Yose, Rebbi Jeremiah said this. Rebbi Ḥizqyah said to him, Rebbi Jeremiah did not say this; Rebbi Yose was offended by him. He said to him: Even Joshua who was bound to Moses would not have said so, but you said so! He checked himself and said, it is true that he said that but as a person who quotes something and questions it; does Abba bar Abba disagree with his son Samuel? Rebbi Berekhiah in the name of Samuel: A woman gives birth only either after 271, 272, 273, or 274 days. Rebbi Mana said to him, from whom did the rabbi hear this? He said to him, from Rebbi Abba. The position of Rebbi Abba seems inverted. There, he says, there is a difference between recognizing a pregnancy and giving birth, and here, he says so? Rebbi Abba bar Zuṭra in the name of Samuel: Everything which is “many” is 273.

Rebbi Mana said, I heard in the name of Samuel that there is no difference between recognizing a pregnancy and giving birth, but I do not remember from whom I heard this. Rebbi Abba bar Cohen said before Rebbi Yose, Rebbi Jeremiah said this. Rebbi Ḥizqyah said to him, Rebbi Jeremiah did not say this; Rebbi Yose was offended by him. He said to him: Even Joshua who was bound to Moses would not have said so, but you said so! He checked himself and said, it is true that he said that but as a person who quotes something and questions it; does Abba bar Abba disagree with his son Samuel? Rebbi Berekhiah in the name of Samuel: A woman gives birth only either after 271, 272, 273, or 274 days. Rebbi Mana said to him, from whom did the rabbi hear this? He said to him, from Rebbi Abba. The position of Rebbi Abba seems inverted. There, he says, there is a difference between recognizing a pregnancy and giving birth, and here, he says so? Rebbi Abba bar Zuṭra in the name of Samuel: Everything which is “many” is 273.

Rebbi Mana said, I heard in the name of Samuel that there is no difference between recognizing a pregnancy and giving birth, but I do not remember from whom I heard this. Rebbi Abba bar Cohen said before Rebbi Yose, Rebbi Jeremiah said this. Rebbi Ḥizqyah said to him, Rebbi Jeremiah did not say this; Rebbi Yose was offended by him. He said to him: Even Joshua who was bound to Moses would not have said so, but you said so! He checked himself and said, it is true that he said that but as a person who quotes something and questions it; does Abba bar Abba disagree with his son Samuel? Rebbi Berekhiah in the name of Samuel: A woman gives birth only either after 271, 272, 273, or 274 days. Rebbi Mana said to him, from whom did the rabbi hear this? He said to him, from Rebbi Abba. The position of Rebbi Abba seems inverted. There, he says, there is a difference between recognizing a pregnancy and giving birth, and here, he says so? Rebbi Abba bar Zuṭra in the name of Samuel: Everything which is “many” is 273.

Rav Ḥiyya bar Ashi was sitting before Rav who saw him disturbed. He said to him, what is the matter? He said to him, my female donkey is pregnant and will give birth; then I have to get her to copulate before she is out of heat. He said to him, when did the male mount her? He said, on day X. He calculated and said, she still has some time until then. It was stated so: A quick one does not need less than the days of the moon and one who is late is not later than the days of the sun. The words of Rebbi Joshua disagree, since Rebbi Joshua ben Levi said, the cattle herd of Antoninus passed by and those of the house of Rebbi took bulls from them to copulate. Some cows gave birth soon and some of them later. Here it is about an impure animal, there about a pure animal. But is it not written, “do you know the time the mountain goats will give birth, watch the birthing of gazelles,” “count months, make them complete, you will know the time of their giving birth.” He told him: A pure wild animal is like a domestic impure animal.

Rav Ḥiyya bar Ashi was sitting before Rav who saw him disturbed. He said to him, what is the matter? He said to him, my female donkey is pregnant and will give birth; then I have to get her to copulate before she is out of heat. He said to him, when did the male mount her? He said, on day X. He calculated and said, she still has some time until then. It was stated so: A quick one does not need less than the days of the moon and one who is late is not later than the days of the sun. The words of Rebbi Joshua disagree, since Rebbi Joshua ben Levi said, the cattle herd of Antoninus passed by and those of the house of Rebbi took bulls from them to copulate. Some cows gave birth soon and some of them later. Here it is about an impure animal, there about a pure animal. But is it not written, “do you know the time the mountain goats will give birth, watch the birthing of gazelles,” “count months, make them complete, you will know the time of their giving birth.” He told him: A pure wild animal is like a domestic impure animal.

Rav Ḥiyya bar Ashi was sitting before Rav who saw him disturbed. He said to him, what is the matter? He said to him, my female donkey is pregnant and will give birth; then I have to get her to copulate before she is out of heat. He said to him, when did the male mount her? He said, on day X. He calculated and said, she still has some time until then. It was stated so: A quick one does not need less than the days of the moon and one who is late is not later than the days of the sun. The words of Rebbi Joshua disagree, since Rebbi Joshua ben Levi said, the cattle herd of Antoninus passed by and those of the house of Rebbi took bulls from them to copulate. Some cows gave birth soon and some of them later. Here it is about an impure animal, there about a pure animal. But is it not written, “do you know the time the mountain goats will give birth, watch the birthing of gazelles,” “count months, make them complete, you will know the time of their giving birth.” He told him: A pure wild animal is like a domestic impure animal.

MISHNAH: What is an old woman? Any who missed three periods when she became old. Rebbi Eliezer says, the timing of any woman who misses three periods is exact. Rebbi Yose said, the timing of a pregnant or a nursing woman who had stopped for three periods is exact.

MISHNAH: What is an old woman? Any who missed three periods when she became old. Rebbi Eliezer says, the timing of any woman who misses three periods is exact. Rebbi Yose said, the timing of a pregnant or a nursing woman who had stopped for three periods is exact.

HALAKHAH: “What is an old woman,” etc. Rebbi Meïr says, the blood disappears because of the milk. Rebbi Yose says, the blood disappears because of the pain. You find a leniency and a stringency following Rebbi Meïr, and a leniency and a stringency following Rebbi Yose. A leniency following Rebbi Meïr, for if the baby was continuing to suckle for four ot five years, her timing continues exact. And a stringency, if she handed her child to a wet-nurse or it died, she [makes impure] for 24 hours. A leniency for Rebbi Yose, for if she handed her child to a wet-nurse or it died, her timing is exact. And a stringency, for if the baby was continuing to suckle for four ot five years, it is forbidden after 24 months. But did not Rebbi Meïr say, she makes impure for 24 hours? When? Immediately or if the baby stops and cannot start again? Let us hear from the following: “A baby can nurse until 24 complete months, after that it is as if an abomination suckled, the words of Rebbi Eliezer. Rebbi Joshua said, a baby can nurse even four or five years; this is permitted. If he stopped, one cannot return him.” How long? Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi Joḥanan: up to 24 hours. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Simeon ben Laqish, up to three times 24 hours. When was this said? If he stopped when healthy. But if he stopped because of sickness, one can return him immediately. And for a baby which was not in danger. But a baby who was in danger one can return him immediately even after a longer time.

HALAKHAH: “What is an old woman,” etc. Rebbi Meïr says, the blood disappears because of the milk. Rebbi Yose says, the blood disappears because of the pain. You find a leniency and a stringency following Rebbi Meïr, and a leniency and a stringency following Rebbi Yose. A leniency following Rebbi Meïr, for if the baby was continuing to suckle for four ot five years, her timing continues exact. And a stringency, if she handed her child to a wet-nurse or it died, she [makes impure] for 24 hours. A leniency for Rebbi Yose, for if she handed her child to a wet-nurse or it died, her timing is exact. And a stringency, for if the baby was continuing to suckle for four ot five years, it is forbidden after 24 months. But did not Rebbi Meïr say, she makes impure for 24 hours? When? Immediately or if the baby stops and cannot start again? Let us hear from the following: “A baby can nurse until 24 complete months, after that it is as if an abomination suckled, the words of Rebbi Eliezer. Rebbi Joshua said, a baby can nurse even four or five years; this is permitted. If he stopped, one cannot return him.” How long? Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi Joḥanan: up to 24 hours. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Simeon ben Laqish, up to three times 24 hours. When was this said? If he stopped when healthy. But if he stopped because of sickness, one can return him immediately. And for a baby which was not in danger. But a baby who was in danger one can return him immediately even after a longer time.

HALAKHAH: “What is an old woman,” etc. Rebbi Meïr says, the blood disappears because of the milk. Rebbi Yose says, the blood disappears because of the pain. You find a leniency and a stringency following Rebbi Meïr, and a leniency and a stringency following Rebbi Yose. A leniency following Rebbi Meïr, for if the baby was continuing to suckle for four ot five years, her timing continues exact. And a stringency, if she handed her child to a wet-nurse or it died, she [makes impure] for 24 hours. A leniency for Rebbi Yose, for if she handed her child to a wet-nurse or it died, her timing is exact. And a stringency, for if the baby was continuing to suckle for four ot five years, it is forbidden after 24 months. But did not Rebbi Meïr say, she makes impure for 24 hours? When? Immediately or if the baby stops and cannot start again? Let us hear from the following: “A baby can nurse until 24 complete months, after that it is as if an abomination suckled, the words of Rebbi Eliezer. Rebbi Joshua said, a baby can nurse even four or five years; this is permitted. If he stopped, one cannot return him.” How long? Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi Joḥanan: up to 24 hours. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Simeon ben Laqish, up to three times 24 hours. When was this said? If he stopped when healthy. But if he stopped because of sickness, one can return him immediately. And for a baby which was not in danger. But a baby who was in danger one can return him immediately even after a longer time.

HALAKHAH: “What is an old woman,” etc. Rebbi Meïr says, the blood disappears because of the milk. Rebbi Yose says, the blood disappears because of the pain. You find a leniency and a stringency following Rebbi Meïr, and a leniency and a stringency following Rebbi Yose. A leniency following Rebbi Meïr, for if the baby was continuing to suckle for four ot five years, her timing continues exact. And a stringency, if she handed her child to a wet-nurse or it died, she [makes impure] for 24 hours. A leniency for Rebbi Yose, for if she handed her child to a wet-nurse or it died, her timing is exact. And a stringency, for if the baby was continuing to suckle for four ot five years, it is forbidden after 24 months. But did not Rebbi Meïr say, she makes impure for 24 hours? When? Immediately or if the baby stops and cannot start again? Let us hear from the following: “A baby can nurse until 24 complete months, after that it is as if an abomination suckled, the words of Rebbi Eliezer. Rebbi Joshua said, a baby can nurse even four or five years; this is permitted. If he stopped, one cannot return him.” How long? Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi Joḥanan: up to 24 hours. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Simeon ben Laqish, up to three times 24 hours. When was this said? If he stopped when healthy. But if he stopped because of sickness, one can return him immediately. And for a baby which was not in danger. But a baby who was in danger one can return him immediately even after a longer time.

HALAKHAH: “What is an old woman,” etc. Rebbi Meïr says, the blood disappears because of the milk. Rebbi Yose says, the blood disappears because of the pain. You find a leniency and a stringency following Rebbi Meïr, and a leniency and a stringency following Rebbi Yose. A leniency following Rebbi Meïr, for if the baby was continuing to suckle for four ot five years, her timing continues exact. And a stringency, if she handed her child to a wet-nurse or it died, she [makes impure] for 24 hours. A leniency for Rebbi Yose, for if she handed her child to a wet-nurse or it died, her timing is exact. And a stringency, for if the baby was continuing to suckle for four ot five years, it is forbidden after 24 months. But did not Rebbi Meïr say, she makes impure for 24 hours? When? Immediately or if the baby stops and cannot start again? Let us hear from the following: “A baby can nurse until 24 complete months, after that it is as if an abomination suckled, the words of Rebbi Eliezer. Rebbi Joshua said, a baby can nurse even four or five years; this is permitted. If he stopped, one cannot return him.” How long? Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi Joḥanan: up to 24 hours. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Simeon ben Laqish, up to three times 24 hours. When was this said? If he stopped when healthy. But if he stopped because of sickness, one can return him immediately. And for a baby which was not in danger. But a baby who was in danger one can return him immediately even after a longer time.

HALAKHAH: “What is an old woman,” etc. Rebbi Meïr says, the blood disappears because of the milk. Rebbi Yose says, the blood disappears because of the pain. You find a leniency and a stringency following Rebbi Meïr, and a leniency and a stringency following Rebbi Yose. A leniency following Rebbi Meïr, for if the baby was continuing to suckle for four ot five years, her timing continues exact. And a stringency, if she handed her child to a wet-nurse or it died, she [makes impure] for 24 hours. A leniency for Rebbi Yose, for if she handed her child to a wet-nurse or it died, her timing is exact. And a stringency, for if the baby was continuing to suckle for four ot five years, it is forbidden after 24 months. But did not Rebbi Meïr say, she makes impure for 24 hours? When? Immediately or if the baby stops and cannot start again? Let us hear from the following: “A baby can nurse until 24 complete months, after that it is as if an abomination suckled, the words of Rebbi Eliezer. Rebbi Joshua said, a baby can nurse even four or five years; this is permitted. If he stopped, one cannot return him.” How long? Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi Joḥanan: up to 24 hours. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Simeon ben Laqish, up to three times 24 hours. When was this said? If he stopped when healthy. But if he stopped because of sickness, one can return him immediately. And for a baby which was not in danger. But a baby who was in danger one can return him immediately even after a longer time.

HALAKHAH: “What is an old woman,” etc. Rebbi Meïr says, the blood disappears because of the milk. Rebbi Yose says, the blood disappears because of the pain. You find a leniency and a stringency following Rebbi Meïr, and a leniency and a stringency following Rebbi Yose. A leniency following Rebbi Meïr, for if the baby was continuing to suckle for four ot five years, her timing continues exact. And a stringency, if she handed her child to a wet-nurse or it died, she [makes impure] for 24 hours. A leniency for Rebbi Yose, for if she handed her child to a wet-nurse or it died, her timing is exact. And a stringency, for if the baby was continuing to suckle for four ot five years, it is forbidden after 24 months. But did not Rebbi Meïr say, she makes impure for 24 hours? When? Immediately or if the baby stops and cannot start again? Let us hear from the following: “A baby can nurse until 24 complete months, after that it is as if an abomination suckled, the words of Rebbi Eliezer. Rebbi Joshua said, a baby can nurse even four or five years; this is permitted. If he stopped, one cannot return him.” How long? Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi Joḥanan: up to 24 hours. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Simeon ben Laqish, up to three times 24 hours. When was this said? If he stopped when healthy. But if he stopped because of sickness, one can return him immediately. And for a baby which was not in danger. But a baby who was in danger one can return him immediately even after a longer time.

HALAKHAH: “What is an old woman,” etc. Rebbi Meïr says, the blood disappears because of the milk. Rebbi Yose says, the blood disappears because of the pain. You find a leniency and a stringency following Rebbi Meïr, and a leniency and a stringency following Rebbi Yose. A leniency following Rebbi Meïr, for if the baby was continuing to suckle for four ot five years, her timing continues exact. And a stringency, if she handed her child to a wet-nurse or it died, she [makes impure] for 24 hours. A leniency for Rebbi Yose, for if she handed her child to a wet-nurse or it died, her timing is exact. And a stringency, for if the baby was continuing to suckle for four ot five years, it is forbidden after 24 months. But did not Rebbi Meïr say, she makes impure for 24 hours? When? Immediately or if the baby stops and cannot start again? Let us hear from the following: “A baby can nurse until 24 complete months, after that it is as if an abomination suckled, the words of Rebbi Eliezer. Rebbi Joshua said, a baby can nurse even four or five years; this is permitted. If he stopped, one cannot return him.” How long? Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi Joḥanan: up to 24 hours. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Simeon ben Laqish, up to three times 24 hours. When was this said? If he stopped when healthy. But if he stopped because of sickness, one can return him immediately. And for a baby which was not in danger. But a baby who was in danger one can return him immediately even after a longer time.

HALAKHAH: “What is an old woman,” etc. Rebbi Meïr says, the blood disappears because of the milk. Rebbi Yose says, the blood disappears because of the pain. You find a leniency and a stringency following Rebbi Meïr, and a leniency and a stringency following Rebbi Yose. A leniency following Rebbi Meïr, for if the baby was continuing to suckle for four ot five years, her timing continues exact. And a stringency, if she handed her child to a wet-nurse or it died, she [makes impure] for 24 hours. A leniency for Rebbi Yose, for if she handed her child to a wet-nurse or it died, her timing is exact. And a stringency, for if the baby was continuing to suckle for four ot five years, it is forbidden after 24 months. But did not Rebbi Meïr say, she makes impure for 24 hours? When? Immediately or if the baby stops and cannot start again? Let us hear from the following: “A baby can nurse until 24 complete months, after that it is as if an abomination suckled, the words of Rebbi Eliezer. Rebbi Joshua said, a baby can nurse even four or five years; this is permitted. If he stopped, one cannot return him.” How long? Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi Joḥanan: up to 24 hours. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Simeon ben Laqish, up to three times 24 hours. When was this said? If he stopped when healthy. But if he stopped because of sickness, one can return him immediately. And for a baby which was not in danger. But a baby who was in danger one can return him immediately even after a longer time.

HALAKHAH: “What is an old woman,” etc. Rebbi Meïr says, the blood disappears because of the milk. Rebbi Yose says, the blood disappears because of the pain. You find a leniency and a stringency following Rebbi Meïr, and a leniency and a stringency following Rebbi Yose. A leniency following Rebbi Meïr, for if the baby was continuing to suckle for four ot five years, her timing continues exact. And a stringency, if she handed her child to a wet-nurse or it died, she [makes impure] for 24 hours. A leniency for Rebbi Yose, for if she handed her child to a wet-nurse or it died, her timing is exact. And a stringency, for if the baby was continuing to suckle for four ot five years, it is forbidden after 24 months. But did not Rebbi Meïr say, she makes impure for 24 hours? When? Immediately or if the baby stops and cannot start again? Let us hear from the following: “A baby can nurse until 24 complete months, after that it is as if an abomination suckled, the words of Rebbi Eliezer. Rebbi Joshua said, a baby can nurse even four or five years; this is permitted. If he stopped, one cannot return him.” How long? Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi Joḥanan: up to 24 hours. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Simeon ben Laqish, up to three times 24 hours. When was this said? If he stopped when healthy. But if he stopped because of sickness, one can return him immediately. And for a baby which was not in danger. But a baby who was in danger one can return him immediately even after a longer time.

HALAKHAH: “What is an old woman,” etc. Rebbi Meïr says, the blood disappears because of the milk. Rebbi Yose says, the blood disappears because of the pain. You find a leniency and a stringency following Rebbi Meïr, and a leniency and a stringency following Rebbi Yose. A leniency following Rebbi Meïr, for if the baby was continuing to suckle for four ot five years, her timing continues exact. And a stringency, if she handed her child to a wet-nurse or it died, she [makes impure] for 24 hours. A leniency for Rebbi Yose, for if she handed her child to a wet-nurse or it died, her timing is exact. And a stringency, for if the baby was continuing to suckle for four ot five years, it is forbidden after 24 months. But did not Rebbi Meïr say, she makes impure for 24 hours? When? Immediately or if the baby stops and cannot start again? Let us hear from the following: “A baby can nurse until 24 complete months, after that it is as if an abomination suckled, the words of Rebbi Eliezer. Rebbi Joshua said, a baby can nurse even four or five years; this is permitted. If he stopped, one cannot return him.” How long? Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi Joḥanan: up to 24 hours. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Simeon ben Laqish, up to three times 24 hours. When was this said? If he stopped when healthy. But if he stopped because of sickness, one can return him immediately. And for a baby which was not in danger. But a baby who was in danger one can return him immediately even after a longer time.

HALAKHAH: “What is an old woman,” etc. Rebbi Meïr says, the blood disappears because of the milk. Rebbi Yose says, the blood disappears because of the pain. You find a leniency and a stringency following Rebbi Meïr, and a leniency and a stringency following Rebbi Yose. A leniency following Rebbi Meïr, for if the baby was continuing to suckle for four ot five years, her timing continues exact. And a stringency, if she handed her child to a wet-nurse or it died, she [makes impure] for 24 hours. A leniency for Rebbi Yose, for if she handed her child to a wet-nurse or it died, her timing is exact. And a stringency, for if the baby was continuing to suckle for four ot five years, it is forbidden after 24 months. But did not Rebbi Meïr say, she makes impure for 24 hours? When? Immediately or if the baby stops and cannot start again? Let us hear from the following: “A baby can nurse until 24 complete months, after that it is as if an abomination suckled, the words of Rebbi Eliezer. Rebbi Joshua said, a baby can nurse even four or five years; this is permitted. If he stopped, one cannot return him.” How long? Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi Joḥanan: up to 24 hours. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Simeon ben Laqish, up to three times 24 hours. When was this said? If he stopped when healthy. But if he stopped because of sickness, one can return him immediately. And for a baby which was not in danger. But a baby who was in danger one can return him immediately even after a longer time.

HALAKHAH: “What is an old woman,” etc. Rebbi Meïr says, the blood disappears because of the milk. Rebbi Yose says, the blood disappears because of the pain. You find a leniency and a stringency following Rebbi Meïr, and a leniency and a stringency following Rebbi Yose. A leniency following Rebbi Meïr, for if the baby was continuing to suckle for four ot five years, her timing continues exact. And a stringency, if she handed her child to a wet-nurse or it died, she [makes impure] for 24 hours. A leniency for Rebbi Yose, for if she handed her child to a wet-nurse or it died, her timing is exact. And a stringency, for if the baby was continuing to suckle for four ot five years, it is forbidden after 24 months. But did not Rebbi Meïr say, she makes impure for 24 hours? When? Immediately or if the baby stops and cannot start again? Let us hear from the following: “A baby can nurse until 24 complete months, after that it is as if an abomination suckled, the words of Rebbi Eliezer. Rebbi Joshua said, a baby can nurse even four or five years; this is permitted. If he stopped, one cannot return him.” How long? Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi Joḥanan: up to 24 hours. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Simeon ben Laqish, up to three times 24 hours. When was this said? If he stopped when healthy. But if he stopped because of sickness, one can return him immediately. And for a baby which was not in danger. But a baby who was in danger one can return him immediately even after a longer time.

HALAKHAH: “What is an old woman,” etc. Rebbi Meïr says, the blood disappears because of the milk. Rebbi Yose says, the blood disappears because of the pain. You find a leniency and a stringency following Rebbi Meïr, and a leniency and a stringency following Rebbi Yose. A leniency following Rebbi Meïr, for if the baby was continuing to suckle for four ot five years, her timing continues exact. And a stringency, if she handed her child to a wet-nurse or it died, she [makes impure] for 24 hours. A leniency for Rebbi Yose, for if she handed her child to a wet-nurse or it died, her timing is exact. And a stringency, for if the baby was continuing to suckle for four ot five years, it is forbidden after 24 months. But did not Rebbi Meïr say, she makes impure for 24 hours? When? Immediately or if the baby stops and cannot start again? Let us hear from the following: “A baby can nurse until 24 complete months, after that it is as if an abomination suckled, the words of Rebbi Eliezer. Rebbi Joshua said, a baby can nurse even four or five years; this is permitted. If he stopped, one cannot return him.” How long? Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi Joḥanan: up to 24 hours. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Simeon ben Laqish, up to three times 24 hours. When was this said? If he stopped when healthy. But if he stopped because of sickness, one can return him immediately. And for a baby which was not in danger. But a baby who was in danger one can return him immediately even after a longer time.

HALAKHAH: “What is an old woman,” etc. Rebbi Meïr says, the blood disappears because of the milk. Rebbi Yose says, the blood disappears because of the pain. You find a leniency and a stringency following Rebbi Meïr, and a leniency and a stringency following Rebbi Yose. A leniency following Rebbi Meïr, for if the baby was continuing to suckle for four ot five years, her timing continues exact. And a stringency, if she handed her child to a wet-nurse or it died, she [makes impure] for 24 hours. A leniency for Rebbi Yose, for if she handed her child to a wet-nurse or it died, her timing is exact. And a stringency, for if the baby was continuing to suckle for four ot five years, it is forbidden after 24 months. But did not Rebbi Meïr say, she makes impure for 24 hours? When? Immediately or if the baby stops and cannot start again? Let us hear from the following: “A baby can nurse until 24 complete months, after that it is as if an abomination suckled, the words of Rebbi Eliezer. Rebbi Joshua said, a baby can nurse even four or five years; this is permitted. If he stopped, one cannot return him.” How long? Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi Joḥanan: up to 24 hours. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Simeon ben Laqish, up to three times 24 hours. When was this said? If he stopped when healthy. But if he stopped because of sickness, one can return him immediately. And for a baby which was not in danger. But a baby who was in danger one can return him immediately even after a longer time.

“An old woman.” Who is an old woman? Rebbi Simeon ben Laqish said, any person whom one calls “mother” and she is not offended. Does that depend on her opinion? Rebbi Abun said, any who should be called “mother”.

“An old woman.” Who is an old woman? Rebbi Simeon ben Laqish said, any person whom one calls “mother” and she is not offended. Does that depend on her opinion? Rebbi Abun said, any who should be called “mother”.

Rebbi Hoshaia stated: If [a woman] gave birth and then converted, she has no period of purity. Rebbi Yose said, this is correct. If Rebbi Hoshaia had not stated this, would it have been a problem for us? Since she has no period of impurity, she cannot have a period of purity. It was stated: The proselyte, the captive, and the slave woman who were redeemed, or converted, or freed, have to wait three months, the words of Rebbi Judah. Rebbi Yose says, they do not have to wait. Their blood, Rebbi Jehudah says, is timed exactly; Rebbi Yose says, it makes impure 24 hours retroactively. Rebbi said, the words of Rebbi Yose are reasonable for the blood, and the words of Rebbi Judah for the child. But Rebbi Ḥiyya in the name of Rebbi Yoḥanan, practice follows Rebbi Yose. Rebbi Abba bar Cohen asked before Rebbi Yose: For if it were not so, what could we say? Between Rebbi Jehudah and Rebbi Yose, practice does not follow Rebbi Yose? But because Rebbi said, “they are reasonable”. Did not Rebbi Abba say in the name of Rebbi Ze‘ira, every time Rebbi taught “they are reasonable”, the disagreement is unresolved except in the case of the fig cake where each party to the controversy accepts the opposition’s argument. Rebbi Yose said, I stated a difficulty before Rebbi Ḥanina ben Rebbi Abbahu: Even if it is certain that they had sex? He said to him, is a normal Gentile not like one who had sex?

Rebbi Hoshaia stated: If [a woman] gave birth and then converted, she has no period of purity. Rebbi Yose said, this is correct. If Rebbi Hoshaia had not stated this, would it have been a problem for us? Since she has no period of impurity, she cannot have a period of purity. It was stated: The proselyte, the captive, and the slave woman who were redeemed, or converted, or freed, have to wait three months, the words of Rebbi Judah. Rebbi Yose says, they do not have to wait. Their blood, Rebbi Jehudah says, is timed exactly; Rebbi Yose says, it makes impure 24 hours retroactively. Rebbi said, the words of Rebbi Yose are reasonable for the blood, and the words of Rebbi Judah for the child. But Rebbi Ḥiyya in the name of Rebbi Yoḥanan, practice follows Rebbi Yose. Rebbi Abba bar Cohen asked before Rebbi Yose: For if it were not so, what could we say? Between Rebbi Jehudah and Rebbi Yose, practice does not follow Rebbi Yose? But because Rebbi said, “they are reasonable”. Did not Rebbi Abba say in the name of Rebbi Ze‘ira, every time Rebbi taught “they are reasonable”, the disagreement is unresolved except in the case of the fig cake where each party to the controversy accepts the opposition’s argument. Rebbi Yose said, I stated a difficulty before Rebbi Ḥanina ben Rebbi Abbahu: Even if it is certain that they had sex? He said to him, is a normal Gentile not like one who had sex?

Rebbi Hoshaia stated: If [a woman] gave birth and then converted, she has no period of purity. Rebbi Yose said, this is correct. If Rebbi Hoshaia had not stated this, would it have been a problem for us? Since she has no period of impurity, she cannot have a period of purity. It was stated: The proselyte, the captive, and the slave woman who were redeemed, or converted, or freed, have to wait three months, the words of Rebbi Judah. Rebbi Yose says, they do not have to wait. Their blood, Rebbi Jehudah says, is timed exactly; Rebbi Yose says, it makes impure 24 hours retroactively. Rebbi said, the words of Rebbi Yose are reasonable for the blood, and the words of Rebbi Judah for the child. But Rebbi Ḥiyya in the name of Rebbi Yoḥanan, practice follows Rebbi Yose. Rebbi Abba bar Cohen asked before Rebbi Yose: For if it were not so, what could we say? Between Rebbi Jehudah and Rebbi Yose, practice does not follow Rebbi Yose? But because Rebbi said, “they are reasonable”. Did not Rebbi Abba say in the name of Rebbi Ze‘ira, every time Rebbi taught “they are reasonable”, the disagreement is unresolved except in the case of the fig cake where each party to the controversy accepts the opposition’s argument. Rebbi Yose said, I stated a difficulty before Rebbi Ḥanina ben Rebbi Abbahu: Even if it is certain that they had sex? He said to him, is a normal Gentile not like one who had sex?