rebbi

And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. The following are the criteria: The forehead, the eyebrows, the eye, the ear, the mandible, the nose, the beard, and the dimple. And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. Rebbi Abba, Rav Jeremiah in the name of Rav: The words of Rebbi: Only if the entire face has human traits; but the words of the rabbis: Even one of the criteria; and the words of Rebbi Simeon ben Ioḥai: Even its fingernails. Rebbi Phineas asked: Are not the statements of Rebbi Simeon bar Ioḥai inverted? There, he says, “only if its head and most of its body are like its mother,” and here, he says so? Here about humans, there about animals. Rebbi Abba said, the Elder Rebbi Ḥiyya went South. Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its entire body is human and only its face is animal? He returned and asked Rebbi, who told him, go and write to them, it is no birth. Rebbi Jeremiah said, Zeugos went out, Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its eyes are shapeless? He returned and asked Rebbi, who told him, go and write to them, there is no child. Rebbi Yose ben Rebbi Abun said, Rebbi follows his own opinion since Rebbi says, only if the entire face has human traits. What if its face was crushed? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish differ. Rebbi Joḥanan says, it is no child; Rebbi Simeon ben Laqish says, it is a child. Rebbi Ze‘ira said, not that Rebbi Joḥanan said it is no child in every respect but it is no child to provide the mother with days of purity; it is a child to require the mother to observe the days of birth. Rebbi Joḥanan in the name of Rebbi Yannai: If its hip is unformed, it is not a child. Rebbi Joḥanan in the name of Rebbi Yose ben Rebbi Joshua: If the navel is unformed, it is no child. Rebbi Joḥanan in the name of Rebbi Zakkai: If its holes are unformed, it is no child. Rebbi Ze‘ira in the name of Gidul: If its skull is unformed there is no child.

And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. The following are the criteria: The forehead, the eyebrows, the eye, the ear, the mandible, the nose, the beard, and the dimple. And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. Rebbi Abba, Rav Jeremiah in the name of Rav: The words of Rebbi: Only if the entire face has human traits; but the words of the rabbis: Even one of the criteria; and the words of Rebbi Simeon ben Ioḥai: Even its fingernails. Rebbi Phineas asked: Are not the statements of Rebbi Simeon bar Ioḥai inverted? There, he says, “only if its head and most of its body are like its mother,” and here, he says so? Here about humans, there about animals. Rebbi Abba said, the Elder Rebbi Ḥiyya went South. Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its entire body is human and only its face is animal? He returned and asked Rebbi, who told him, go and write to them, it is no birth. Rebbi Jeremiah said, Zeugos went out, Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its eyes are shapeless? He returned and asked Rebbi, who told him, go and write to them, there is no child. Rebbi Yose ben Rebbi Abun said, Rebbi follows his own opinion since Rebbi says, only if the entire face has human traits. What if its face was crushed? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish differ. Rebbi Joḥanan says, it is no child; Rebbi Simeon ben Laqish says, it is a child. Rebbi Ze‘ira said, not that Rebbi Joḥanan said it is no child in every respect but it is no child to provide the mother with days of purity; it is a child to require the mother to observe the days of birth. Rebbi Joḥanan in the name of Rebbi Yannai: If its hip is unformed, it is not a child. Rebbi Joḥanan in the name of Rebbi Yose ben Rebbi Joshua: If the navel is unformed, it is no child. Rebbi Joḥanan in the name of Rebbi Zakkai: If its holes are unformed, it is no child. Rebbi Ze‘ira in the name of Gidul: If its skull is unformed there is no child.

And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. The following are the criteria: The forehead, the eyebrows, the eye, the ear, the mandible, the nose, the beard, and the dimple. And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. Rebbi Abba, Rav Jeremiah in the name of Rav: The words of Rebbi: Only if the entire face has human traits; but the words of the rabbis: Even one of the criteria; and the words of Rebbi Simeon ben Ioḥai: Even its fingernails. Rebbi Phineas asked: Are not the statements of Rebbi Simeon bar Ioḥai inverted? There, he says, “only if its head and most of its body are like its mother,” and here, he says so? Here about humans, there about animals. Rebbi Abba said, the Elder Rebbi Ḥiyya went South. Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its entire body is human and only its face is animal? He returned and asked Rebbi, who told him, go and write to them, it is no birth. Rebbi Jeremiah said, Zeugos went out, Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its eyes are shapeless? He returned and asked Rebbi, who told him, go and write to them, there is no child. Rebbi Yose ben Rebbi Abun said, Rebbi follows his own opinion since Rebbi says, only if the entire face has human traits. What if its face was crushed? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish differ. Rebbi Joḥanan says, it is no child; Rebbi Simeon ben Laqish says, it is a child. Rebbi Ze‘ira said, not that Rebbi Joḥanan said it is no child in every respect but it is no child to provide the mother with days of purity; it is a child to require the mother to observe the days of birth. Rebbi Joḥanan in the name of Rebbi Yannai: If its hip is unformed, it is not a child. Rebbi Joḥanan in the name of Rebbi Yose ben Rebbi Joshua: If the navel is unformed, it is no child. Rebbi Joḥanan in the name of Rebbi Zakkai: If its holes are unformed, it is no child. Rebbi Ze‘ira in the name of Gidul: If its skull is unformed there is no child.

And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. The following are the criteria: The forehead, the eyebrows, the eye, the ear, the mandible, the nose, the beard, and the dimple. And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. Rebbi Abba, Rav Jeremiah in the name of Rav: The words of Rebbi: Only if the entire face has human traits; but the words of the rabbis: Even one of the criteria; and the words of Rebbi Simeon ben Ioḥai: Even its fingernails. Rebbi Phineas asked: Are not the statements of Rebbi Simeon bar Ioḥai inverted? There, he says, “only if its head and most of its body are like its mother,” and here, he says so? Here about humans, there about animals. Rebbi Abba said, the Elder Rebbi Ḥiyya went South. Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its entire body is human and only its face is animal? He returned and asked Rebbi, who told him, go and write to them, it is no birth. Rebbi Jeremiah said, Zeugos went out, Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its eyes are shapeless? He returned and asked Rebbi, who told him, go and write to them, there is no child. Rebbi Yose ben Rebbi Abun said, Rebbi follows his own opinion since Rebbi says, only if the entire face has human traits. What if its face was crushed? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish differ. Rebbi Joḥanan says, it is no child; Rebbi Simeon ben Laqish says, it is a child. Rebbi Ze‘ira said, not that Rebbi Joḥanan said it is no child in every respect but it is no child to provide the mother with days of purity; it is a child to require the mother to observe the days of birth. Rebbi Joḥanan in the name of Rebbi Yannai: If its hip is unformed, it is not a child. Rebbi Joḥanan in the name of Rebbi Yose ben Rebbi Joshua: If the navel is unformed, it is no child. Rebbi Joḥanan in the name of Rebbi Zakkai: If its holes are unformed, it is no child. Rebbi Ze‘ira in the name of Gidul: If its skull is unformed there is no child.

And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. The following are the criteria: The forehead, the eyebrows, the eye, the ear, the mandible, the nose, the beard, and the dimple. And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. Rebbi Abba, Rav Jeremiah in the name of Rav: The words of Rebbi: Only if the entire face has human traits; but the words of the rabbis: Even one of the criteria; and the words of Rebbi Simeon ben Ioḥai: Even its fingernails. Rebbi Phineas asked: Are not the statements of Rebbi Simeon bar Ioḥai inverted? There, he says, “only if its head and most of its body are like its mother,” and here, he says so? Here about humans, there about animals. Rebbi Abba said, the Elder Rebbi Ḥiyya went South. Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its entire body is human and only its face is animal? He returned and asked Rebbi, who told him, go and write to them, it is no birth. Rebbi Jeremiah said, Zeugos went out, Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its eyes are shapeless? He returned and asked Rebbi, who told him, go and write to them, there is no child. Rebbi Yose ben Rebbi Abun said, Rebbi follows his own opinion since Rebbi says, only if the entire face has human traits. What if its face was crushed? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish differ. Rebbi Joḥanan says, it is no child; Rebbi Simeon ben Laqish says, it is a child. Rebbi Ze‘ira said, not that Rebbi Joḥanan said it is no child in every respect but it is no child to provide the mother with days of purity; it is a child to require the mother to observe the days of birth. Rebbi Joḥanan in the name of Rebbi Yannai: If its hip is unformed, it is not a child. Rebbi Joḥanan in the name of Rebbi Yose ben Rebbi Joshua: If the navel is unformed, it is no child. Rebbi Joḥanan in the name of Rebbi Zakkai: If its holes are unformed, it is no child. Rebbi Ze‘ira in the name of Gidul: If its skull is unformed there is no child.

And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. The following are the criteria: The forehead, the eyebrows, the eye, the ear, the mandible, the nose, the beard, and the dimple. And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. Rebbi Abba, Rav Jeremiah in the name of Rav: The words of Rebbi: Only if the entire face has human traits; but the words of the rabbis: Even one of the criteria; and the words of Rebbi Simeon ben Ioḥai: Even its fingernails. Rebbi Phineas asked: Are not the statements of Rebbi Simeon bar Ioḥai inverted? There, he says, “only if its head and most of its body are like its mother,” and here, he says so? Here about humans, there about animals. Rebbi Abba said, the Elder Rebbi Ḥiyya went South. Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its entire body is human and only its face is animal? He returned and asked Rebbi, who told him, go and write to them, it is no birth. Rebbi Jeremiah said, Zeugos went out, Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its eyes are shapeless? He returned and asked Rebbi, who told him, go and write to them, there is no child. Rebbi Yose ben Rebbi Abun said, Rebbi follows his own opinion since Rebbi says, only if the entire face has human traits. What if its face was crushed? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish differ. Rebbi Joḥanan says, it is no child; Rebbi Simeon ben Laqish says, it is a child. Rebbi Ze‘ira said, not that Rebbi Joḥanan said it is no child in every respect but it is no child to provide the mother with days of purity; it is a child to require the mother to observe the days of birth. Rebbi Joḥanan in the name of Rebbi Yannai: If its hip is unformed, it is not a child. Rebbi Joḥanan in the name of Rebbi Yose ben Rebbi Joshua: If the navel is unformed, it is no child. Rebbi Joḥanan in the name of Rebbi Zakkai: If its holes are unformed, it is no child. Rebbi Ze‘ira in the name of Gidul: If its skull is unformed there is no child.

And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. The following are the criteria: The forehead, the eyebrows, the eye, the ear, the mandible, the nose, the beard, and the dimple. And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. Rebbi Abba, Rav Jeremiah in the name of Rav: The words of Rebbi: Only if the entire face has human traits; but the words of the rabbis: Even one of the criteria; and the words of Rebbi Simeon ben Ioḥai: Even its fingernails. Rebbi Phineas asked: Are not the statements of Rebbi Simeon bar Ioḥai inverted? There, he says, “only if its head and most of its body are like its mother,” and here, he says so? Here about humans, there about animals. Rebbi Abba said, the Elder Rebbi Ḥiyya went South. Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its entire body is human and only its face is animal? He returned and asked Rebbi, who told him, go and write to them, it is no birth. Rebbi Jeremiah said, Zeugos went out, Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its eyes are shapeless? He returned and asked Rebbi, who told him, go and write to them, there is no child. Rebbi Yose ben Rebbi Abun said, Rebbi follows his own opinion since Rebbi says, only if the entire face has human traits. What if its face was crushed? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish differ. Rebbi Joḥanan says, it is no child; Rebbi Simeon ben Laqish says, it is a child. Rebbi Ze‘ira said, not that Rebbi Joḥanan said it is no child in every respect but it is no child to provide the mother with days of purity; it is a child to require the mother to observe the days of birth. Rebbi Joḥanan in the name of Rebbi Yannai: If its hip is unformed, it is not a child. Rebbi Joḥanan in the name of Rebbi Yose ben Rebbi Joshua: If the navel is unformed, it is no child. Rebbi Joḥanan in the name of Rebbi Zakkai: If its holes are unformed, it is no child. Rebbi Ze‘ira in the name of Gidul: If its skull is unformed there is no child.

And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. The following are the criteria: The forehead, the eyebrows, the eye, the ear, the mandible, the nose, the beard, and the dimple. And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. Rebbi Abba, Rav Jeremiah in the name of Rav: The words of Rebbi: Only if the entire face has human traits; but the words of the rabbis: Even one of the criteria; and the words of Rebbi Simeon ben Ioḥai: Even its fingernails. Rebbi Phineas asked: Are not the statements of Rebbi Simeon bar Ioḥai inverted? There, he says, “only if its head and most of its body are like its mother,” and here, he says so? Here about humans, there about animals. Rebbi Abba said, the Elder Rebbi Ḥiyya went South. Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its entire body is human and only its face is animal? He returned and asked Rebbi, who told him, go and write to them, it is no birth. Rebbi Jeremiah said, Zeugos went out, Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its eyes are shapeless? He returned and asked Rebbi, who told him, go and write to them, there is no child. Rebbi Yose ben Rebbi Abun said, Rebbi follows his own opinion since Rebbi says, only if the entire face has human traits. What if its face was crushed? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish differ. Rebbi Joḥanan says, it is no child; Rebbi Simeon ben Laqish says, it is a child. Rebbi Ze‘ira said, not that Rebbi Joḥanan said it is no child in every respect but it is no child to provide the mother with days of purity; it is a child to require the mother to observe the days of birth. Rebbi Joḥanan in the name of Rebbi Yannai: If its hip is unformed, it is not a child. Rebbi Joḥanan in the name of Rebbi Yose ben Rebbi Joshua: If the navel is unformed, it is no child. Rebbi Joḥanan in the name of Rebbi Zakkai: If its holes are unformed, it is no child. Rebbi Ze‘ira in the name of Gidul: If its skull is unformed there is no child.

And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. The following are the criteria: The forehead, the eyebrows, the eye, the ear, the mandible, the nose, the beard, and the dimple. And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. Rebbi Abba, Rav Jeremiah in the name of Rav: The words of Rebbi: Only if the entire face has human traits; but the words of the rabbis: Even one of the criteria; and the words of Rebbi Simeon ben Ioḥai: Even its fingernails. Rebbi Phineas asked: Are not the statements of Rebbi Simeon bar Ioḥai inverted? There, he says, “only if its head and most of its body are like its mother,” and here, he says so? Here about humans, there about animals. Rebbi Abba said, the Elder Rebbi Ḥiyya went South. Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its entire body is human and only its face is animal? He returned and asked Rebbi, who told him, go and write to them, it is no birth. Rebbi Jeremiah said, Zeugos went out, Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its eyes are shapeless? He returned and asked Rebbi, who told him, go and write to them, there is no child. Rebbi Yose ben Rebbi Abun said, Rebbi follows his own opinion since Rebbi says, only if the entire face has human traits. What if its face was crushed? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish differ. Rebbi Joḥanan says, it is no child; Rebbi Simeon ben Laqish says, it is a child. Rebbi Ze‘ira said, not that Rebbi Joḥanan said it is no child in every respect but it is no child to provide the mother with days of purity; it is a child to require the mother to observe the days of birth. Rebbi Joḥanan in the name of Rebbi Yannai: If its hip is unformed, it is not a child. Rebbi Joḥanan in the name of Rebbi Yose ben Rebbi Joshua: If the navel is unformed, it is no child. Rebbi Joḥanan in the name of Rebbi Zakkai: If its holes are unformed, it is no child. Rebbi Ze‘ira in the name of Gidul: If its skull is unformed there is no child.

And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. The following are the criteria: The forehead, the eyebrows, the eye, the ear, the mandible, the nose, the beard, and the dimple. And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. Rebbi Abba, Rav Jeremiah in the name of Rav: The words of Rebbi: Only if the entire face has human traits; but the words of the rabbis: Even one of the criteria; and the words of Rebbi Simeon ben Ioḥai: Even its fingernails. Rebbi Phineas asked: Are not the statements of Rebbi Simeon bar Ioḥai inverted? There, he says, “only if its head and most of its body are like its mother,” and here, he says so? Here about humans, there about animals. Rebbi Abba said, the Elder Rebbi Ḥiyya went South. Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its entire body is human and only its face is animal? He returned and asked Rebbi, who told him, go and write to them, it is no birth. Rebbi Jeremiah said, Zeugos went out, Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its eyes are shapeless? He returned and asked Rebbi, who told him, go and write to them, there is no child. Rebbi Yose ben Rebbi Abun said, Rebbi follows his own opinion since Rebbi says, only if the entire face has human traits. What if its face was crushed? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish differ. Rebbi Joḥanan says, it is no child; Rebbi Simeon ben Laqish says, it is a child. Rebbi Ze‘ira said, not that Rebbi Joḥanan said it is no child in every respect but it is no child to provide the mother with days of purity; it is a child to require the mother to observe the days of birth. Rebbi Joḥanan in the name of Rebbi Yannai: If its hip is unformed, it is not a child. Rebbi Joḥanan in the name of Rebbi Yose ben Rebbi Joshua: If the navel is unformed, it is no child. Rebbi Joḥanan in the name of Rebbi Zakkai: If its holes are unformed, it is no child. Rebbi Ze‘ira in the name of Gidul: If its skull is unformed there is no child.

And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. The following are the criteria: The forehead, the eyebrows, the eye, the ear, the mandible, the nose, the beard, and the dimple. And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. Rebbi Abba, Rav Jeremiah in the name of Rav: The words of Rebbi: Only if the entire face has human traits; but the words of the rabbis: Even one of the criteria; and the words of Rebbi Simeon ben Ioḥai: Even its fingernails. Rebbi Phineas asked: Are not the statements of Rebbi Simeon bar Ioḥai inverted? There, he says, “only if its head and most of its body are like its mother,” and here, he says so? Here about humans, there about animals. Rebbi Abba said, the Elder Rebbi Ḥiyya went South. Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its entire body is human and only its face is animal? He returned and asked Rebbi, who told him, go and write to them, it is no birth. Rebbi Jeremiah said, Zeugos went out, Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its eyes are shapeless? He returned and asked Rebbi, who told him, go and write to them, there is no child. Rebbi Yose ben Rebbi Abun said, Rebbi follows his own opinion since Rebbi says, only if the entire face has human traits. What if its face was crushed? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish differ. Rebbi Joḥanan says, it is no child; Rebbi Simeon ben Laqish says, it is a child. Rebbi Ze‘ira said, not that Rebbi Joḥanan said it is no child in every respect but it is no child to provide the mother with days of purity; it is a child to require the mother to observe the days of birth. Rebbi Joḥanan in the name of Rebbi Yannai: If its hip is unformed, it is not a child. Rebbi Joḥanan in the name of Rebbi Yose ben Rebbi Joshua: If the navel is unformed, it is no child. Rebbi Joḥanan in the name of Rebbi Zakkai: If its holes are unformed, it is no child. Rebbi Ze‘ira in the name of Gidul: If its skull is unformed there is no child.

And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. The following are the criteria: The forehead, the eyebrows, the eye, the ear, the mandible, the nose, the beard, and the dimple. And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. Rebbi Abba, Rav Jeremiah in the name of Rav: The words of Rebbi: Only if the entire face has human traits; but the words of the rabbis: Even one of the criteria; and the words of Rebbi Simeon ben Ioḥai: Even its fingernails. Rebbi Phineas asked: Are not the statements of Rebbi Simeon bar Ioḥai inverted? There, he says, “only if its head and most of its body are like its mother,” and here, he says so? Here about humans, there about animals. Rebbi Abba said, the Elder Rebbi Ḥiyya went South. Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its entire body is human and only its face is animal? He returned and asked Rebbi, who told him, go and write to them, it is no birth. Rebbi Jeremiah said, Zeugos went out, Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its eyes are shapeless? He returned and asked Rebbi, who told him, go and write to them, there is no child. Rebbi Yose ben Rebbi Abun said, Rebbi follows his own opinion since Rebbi says, only if the entire face has human traits. What if its face was crushed? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish differ. Rebbi Joḥanan says, it is no child; Rebbi Simeon ben Laqish says, it is a child. Rebbi Ze‘ira said, not that Rebbi Joḥanan said it is no child in every respect but it is no child to provide the mother with days of purity; it is a child to require the mother to observe the days of birth. Rebbi Joḥanan in the name of Rebbi Yannai: If its hip is unformed, it is not a child. Rebbi Joḥanan in the name of Rebbi Yose ben Rebbi Joshua: If the navel is unformed, it is no child. Rebbi Joḥanan in the name of Rebbi Zakkai: If its holes are unformed, it is no child. Rebbi Ze‘ira in the name of Gidul: If its skull is unformed there is no child.

HALAKHAH: “If a woman miscarried an amnion full of water,” etc. It was stated: Full of water, she is impure for a birth; full of blood, she is impure as menstruating; full of flesh, she is impure as menstruating. But did we not state: “If a woman miscarried an amnion full of water, or blood, or flakes, she does not have to consider this as a child”? Rebbi Bevai in the name of Rebbi Simeon ben Laqish: The Mishnah if [the contents are] clear; the baraita if [the contents are] turbid. Rebbi Simon in the name of R. Joshua ben Levi: Even if all was clear, since only humans have an amnion! That is what is written: “When I gave clouds as his garment and fog as his diapers.” “His garment” is the amnion, “and fog his diapers” that is the placenta.

HALAKHAH: “If a woman miscarried an amnion full of water,” etc. It was stated: Full of water, she is impure for a birth; full of blood, she is impure as menstruating; full of flesh, she is impure as menstruating. But did we not state: “If a woman miscarried an amnion full of water, or blood, or flakes, she does not have to consider this as a child”? Rebbi Bevai in the name of Rebbi Simeon ben Laqish: The Mishnah if [the contents are] clear; the baraita if [the contents are] turbid. Rebbi Simon in the name of R. Joshua ben Levi: Even if all was clear, since only humans have an amnion! That is what is written: “When I gave clouds as his garment and fog as his diapers.” “His garment” is the amnion, “and fog his diapers” that is the placenta.

HALAKHAH: “If a woman miscarried an amnion full of water,” etc. It was stated: Full of water, she is impure for a birth; full of blood, she is impure as menstruating; full of flesh, she is impure as menstruating. But did we not state: “If a woman miscarried an amnion full of water, or blood, or flakes, she does not have to consider this as a child”? Rebbi Bevai in the name of Rebbi Simeon ben Laqish: The Mishnah if [the contents are] clear; the baraita if [the contents are] turbid. Rebbi Simon in the name of R. Joshua ben Levi: Even if all was clear, since only humans have an amnion! That is what is written: “When I gave clouds as his garment and fog as his diapers.” “His garment” is the amnion, “and fog his diapers” that is the placenta.

If an amnion’s shape was spoiled, what is the rule? Rebbi Joḥanan said, it is a child; Rebbi Simeon ben Laqish said, it is not a child. Rebbi Simeon ben Laqish objected before Rebbi Joḥanan: What is the difference between this and a rotting corpse without a spine? He said to him, in the latter case it would have been correct that he should be pure even with his spine intact; why did they say, he is impure? That he should be treated with honor. But in our case it is a birth.

If an amnion’s shape was spoiled, what is the rule? Rebbi Joḥanan said, it is a child; Rebbi Simeon ben Laqish said, it is not a child. Rebbi Simeon ben Laqish objected before Rebbi Joḥanan: What is the difference between this and a rotting corpse without a spine? He said to him, in the latter case it would have been correct that he should be pure even with his spine intact; why did they say, he is impure? That he should be treated with honor. But in our case it is a birth.

If an amnion’s shape was spoiled, what is the rule? Rebbi Joḥanan said, it is a child; Rebbi Simeon ben Laqish said, it is not a child. Rebbi Simeon ben Laqish objected before Rebbi Joḥanan: What is the difference between this and a rotting corpse without a spine? He said to him, in the latter case it would have been correct that he should be pure even with his spine intact; why did they say, he is impure? That he should be treated with honor. But in our case it is a birth.

If an amnion’s shape was spoiled, what is the rule? Rebbi Joḥanan said, it is a child; Rebbi Simeon ben Laqish said, it is not a child. Rebbi Simeon ben Laqish objected before Rebbi Joḥanan: What is the difference between this and a rotting corpse without a spine? He said to him, in the latter case it would have been correct that he should be pure even with his spine intact; why did they say, he is impure? That he should be treated with honor. But in our case it is a birth.

It was stated: “Abba Shaul said, a human is created from his navel; from there is spreads its roots in all directions. It was stated: One sees his two eyes like two fly-blows, his two nose holes like two fly-blows, his mouth opened like a barley grain. One sees his two hands like two fly-blows, his navel like a fly-blow, his genital like a fly blow and if she is female, her genital spanned like a barley grain.” It was stated: Rebbi Jonathan says, one sees his two arms like two threads of crimson wool and his other limbs like compressed unformed material; he has not yet developed hands and feet. On that it is explained in the Bible: “My unformed body was seen by Your eyes, in Your ledger they are all written down, the days bundled before one of them was.”

Rav Jehudah asked Samuel: Since I am learned, can I judge the signs of an amnion? He said to him, your head’s head can be scalded by boiling water, you should not be scalded even by lukewarm water. Rebbi Ḥiyya in the name of Rebbi Joḥanan, we do not rely on women who say, its completion would have been male, its completion would have been female. Rebbi Jacon bar Zavdi, Rebbi Abbahu in the name of Rebbi Joḥanan: A woman is trustworthy if she said, I gave birth or I did not give birth. But she is not trustworthy if she says, it was male or it was female.

Rav Jehudah asked Samuel: Since I am learned, can I judge the signs of an amnion? He said to him, your head’s head can be scalded by boiling water, you should not be scalded even by lukewarm water. Rebbi Ḥiyya in the name of Rebbi Joḥanan, we do not rely on women who say, its completion would have been male, its completion would have been female. Rebbi Jacon bar Zavdi, Rebbi Abbahu in the name of Rebbi Joḥanan: A woman is trustworthy if she said, I gave birth or I did not give birth. But she is not trustworthy if she says, it was male or it was female.

Rav Jehudah asked Samuel: Since I am learned, can I judge the signs of an amnion? He said to him, your head’s head can be scalded by boiling water, you should not be scalded even by lukewarm water. Rebbi Ḥiyya in the name of Rebbi Joḥanan, we do not rely on women who say, its completion would have been male, its completion would have been female. Rebbi Jacon bar Zavdi, Rebbi Abbahu in the name of Rebbi Joḥanan: A woman is trustworthy if she said, I gave birth or I did not give birth. But she is not trustworthy if she says, it was male or it was female.

Rav Jehudah asked Samuel: Since I am learned, can I judge the signs of an amnion? He said to him, your head’s head can be scalded by boiling water, you should not be scalded even by lukewarm water. Rebbi Ḥiyya in the name of Rebbi Joḥanan, we do not rely on women who say, its completion would have been male, its completion would have been female. Rebbi Jacon bar Zavdi, Rebbi Abbahu in the name of Rebbi Joḥanan: A woman is trustworthy if she said, I gave birth or I did not give birth. But she is not trustworthy if she says, it was male or it was female.

Rav Jehudah asked Samuel: Since I am learned, can I judge the signs of an amnion? He said to him, your head’s head can be scalded by boiling water, you should not be scalded even by lukewarm water. Rebbi Ḥiyya in the name of Rebbi Joḥanan, we do not rely on women who say, its completion would have been male, its completion would have been female. Rebbi Jacon bar Zavdi, Rebbi Abbahu in the name of Rebbi Joḥanan: A woman is trustworthy if she said, I gave birth or I did not give birth. But she is not trustworthy if she says, it was male or it was female.

MISHNAH: If a woman miscarried a sole or a placenta, she should observe for male and female birth. A placenta in the house makes the house impure; not that the placenta is a child but there is no placenta without a child. Rebbi Simeon says, the child was dissolved before it came out.

HALAKHAH: “If a woman miscarried a sole or a placenta,” etc. Rebbi Abba in the name of Rav Jehudah: There only is a sole because it was weighed down by a living [fetus]; it comes out not with a living but with a dead [child]. Rebbi Abun bar Ḥiyya objected: did we not state, “if a woman miscarried a sole or a placenta, she should observe for male and female birth”? That means, it is a child! Rebbi Huna said, I explained it before Rebbi Jeremiah. Explain it if the child was born through the wall of the womb and the sole from the womb. The child within fulfilling, the sole after fulfilling. The child before she converted, the sole after she converted. But even you may say, both were born from the womb, both were born after she converted. Explain that the child was born first and she designated a sacrifice for it. Before she could bring the sacrifice, the sole came out and the first sacrifice was pushed away. It turns out that she brings the sacrifice for the sole.

HALAKHAH: “If a woman miscarried a sole or a placenta,” etc. Rebbi Abba in the name of Rav Jehudah: There only is a sole because it was weighed down by a living [fetus]; it comes out not with a living but with a dead [child]. Rebbi Abun bar Ḥiyya objected: did we not state, “if a woman miscarried a sole or a placenta, she should observe for male and female birth”? That means, it is a child! Rebbi Huna said, I explained it before Rebbi Jeremiah. Explain it if the child was born through the wall of the womb and the sole from the womb. The child within fulfilling, the sole after fulfilling. The child before she converted, the sole after she converted. But even you may say, both were born from the womb, both were born after she converted. Explain that the child was born first and she designated a sacrifice for it. Before she could bring the sacrifice, the sole came out and the first sacrifice was pushed away. It turns out that she brings the sacrifice for the sole.

HALAKHAH: “If a woman miscarried a sole or a placenta,” etc. Rebbi Abba in the name of Rav Jehudah: There only is a sole because it was weighed down by a living [fetus]; it comes out not with a living but with a dead [child]. Rebbi Abun bar Ḥiyya objected: did we not state, “if a woman miscarried a sole or a placenta, she should observe for male and female birth”? That means, it is a child! Rebbi Huna said, I explained it before Rebbi Jeremiah. Explain it if the child was born through the wall of the womb and the sole from the womb. The child within fulfilling, the sole after fulfilling. The child before she converted, the sole after she converted. But even you may say, both were born from the womb, both were born after she converted. Explain that the child was born first and she designated a sacrifice for it. Before she could bring the sacrifice, the sole came out and the first sacrifice was pushed away. It turns out that she brings the sacrifice for the sole.

HALAKHAH: “If a woman miscarried a sole or a placenta,” etc. Rebbi Abba in the name of Rav Jehudah: There only is a sole because it was weighed down by a living [fetus]; it comes out not with a living but with a dead [child]. Rebbi Abun bar Ḥiyya objected: did we not state, “if a woman miscarried a sole or a placenta, she should observe for male and female birth”? That means, it is a child! Rebbi Huna said, I explained it before Rebbi Jeremiah. Explain it if the child was born through the wall of the womb and the sole from the womb. The child within fulfilling, the sole after fulfilling. The child before she converted, the sole after she converted. But even you may say, both were born from the womb, both were born after she converted. Explain that the child was born first and she designated a sacrifice for it. Before she could bring the sacrifice, the sole came out and the first sacrifice was pushed away. It turns out that she brings the sacrifice for the sole.

“What is the sole which they mentioned? Anything which looks like the sole, a sea fish. Rabban Simeon ben Gamliel says, anything which looks like an ox tongue. Our teachers voted about this to say, only if it exhibits human traits.” Who are “our teachers”? Rebbi Jehudah the Prince and his court. At three places is Rebbi Jehudah the Prince called “our teachers”, about bills of divorce, oil, and a sole. About a sole, as we just said. About oil, as we have stated: “Rebbi and his court permitted oil.” About bills of divorce, as we have stated there: “This is your bill of divorce if I die, this is your bill of divorce if [I die from this] sickness, this is your bill of divorce after my death; he did not say anything.” But our teachers said, this is a bill of divorce. Who are “our teachers”? Rebbi Jehudah the Prince and his court. They should have called him “permissive court” since any court which permits three [previously forbidden] things is called “permissive court.” Rebbi Yudan said, his court disagreed with him about the bills of divorce. Rebbi Yannai shouted, you purified the women giving birth! Rebbi Simon in the name of Rebbi Joshua ben Levi: This is part of the testimony of Rebbi Onias from Hauran; as from Rebbi Ze‘ira: If this is part of the testimony of Rebbi Onias from Hauran then it was Rebbi Ḥanina who shouted, you purified the women giving birth!

“What is the sole which they mentioned? Anything which looks like the sole, a sea fish. Rabban Simeon ben Gamliel says, anything which looks like an ox tongue. Our teachers voted about this to say, only if it exhibits human traits.” Who are “our teachers”? Rebbi Jehudah the Prince and his court. At three places is Rebbi Jehudah the Prince called “our teachers”, about bills of divorce, oil, and a sole. About a sole, as we just said. About oil, as we have stated: “Rebbi and his court permitted oil.” About bills of divorce, as we have stated there: “This is your bill of divorce if I die, this is your bill of divorce if [I die from this] sickness, this is your bill of divorce after my death; he did not say anything.” But our teachers said, this is a bill of divorce. Who are “our teachers”? Rebbi Jehudah the Prince and his court. They should have called him “permissive court” since any court which permits three [previously forbidden] things is called “permissive court.” Rebbi Yudan said, his court disagreed with him about the bills of divorce. Rebbi Yannai shouted, you purified the women giving birth! Rebbi Simon in the name of Rebbi Joshua ben Levi: This is part of the testimony of Rebbi Onias from Hauran; as from Rebbi Ze‘ira: If this is part of the testimony of Rebbi Onias from Hauran then it was Rebbi Ḥanina who shouted, you purified the women giving birth!

“What is the sole which they mentioned? Anything which looks like the sole, a sea fish. Rabban Simeon ben Gamliel says, anything which looks like an ox tongue. Our teachers voted about this to say, only if it exhibits human traits.” Who are “our teachers”? Rebbi Jehudah the Prince and his court. At three places is Rebbi Jehudah the Prince called “our teachers”, about bills of divorce, oil, and a sole. About a sole, as we just said. About oil, as we have stated: “Rebbi and his court permitted oil.” About bills of divorce, as we have stated there: “This is your bill of divorce if I die, this is your bill of divorce if [I die from this] sickness, this is your bill of divorce after my death; he did not say anything.” But our teachers said, this is a bill of divorce. Who are “our teachers”? Rebbi Jehudah the Prince and his court. They should have called him “permissive court” since any court which permits three [previously forbidden] things is called “permissive court.” Rebbi Yudan said, his court disagreed with him about the bills of divorce. Rebbi Yannai shouted, you purified the women giving birth! Rebbi Simon in the name of Rebbi Joshua ben Levi: This is part of the testimony of Rebbi Onias from Hauran; as from Rebbi Ze‘ira: If this is part of the testimony of Rebbi Onias from Hauran then it was Rebbi Ḥanina who shouted, you purified the women giving birth!

“What is the sole which they mentioned? Anything which looks like the sole, a sea fish. Rabban Simeon ben Gamliel says, anything which looks like an ox tongue. Our teachers voted about this to say, only if it exhibits human traits.” Who are “our teachers”? Rebbi Jehudah the Prince and his court. At three places is Rebbi Jehudah the Prince called “our teachers”, about bills of divorce, oil, and a sole. About a sole, as we just said. About oil, as we have stated: “Rebbi and his court permitted oil.” About bills of divorce, as we have stated there: “This is your bill of divorce if I die, this is your bill of divorce if [I die from this] sickness, this is your bill of divorce after my death; he did not say anything.” But our teachers said, this is a bill of divorce. Who are “our teachers”? Rebbi Jehudah the Prince and his court. They should have called him “permissive court” since any court which permits three [previously forbidden] things is called “permissive court.” Rebbi Yudan said, his court disagreed with him about the bills of divorce. Rebbi Yannai shouted, you purified the women giving birth! Rebbi Simon in the name of Rebbi Joshua ben Levi: This is part of the testimony of Rebbi Onias from Hauran; as from Rebbi Ze‘ira: If this is part of the testimony of Rebbi Onias from Hauran then it was Rebbi Ḥanina who shouted, you purified the women giving birth!

“What is the sole which they mentioned? Anything which looks like the sole, a sea fish. Rabban Simeon ben Gamliel says, anything which looks like an ox tongue. Our teachers voted about this to say, only if it exhibits human traits.” Who are “our teachers”? Rebbi Jehudah the Prince and his court. At three places is Rebbi Jehudah the Prince called “our teachers”, about bills of divorce, oil, and a sole. About a sole, as we just said. About oil, as we have stated: “Rebbi and his court permitted oil.” About bills of divorce, as we have stated there: “This is your bill of divorce if I die, this is your bill of divorce if [I die from this] sickness, this is your bill of divorce after my death; he did not say anything.” But our teachers said, this is a bill of divorce. Who are “our teachers”? Rebbi Jehudah the Prince and his court. They should have called him “permissive court” since any court which permits three [previously forbidden] things is called “permissive court.” Rebbi Yudan said, his court disagreed with him about the bills of divorce. Rebbi Yannai shouted, you purified the women giving birth! Rebbi Simon in the name of Rebbi Joshua ben Levi: This is part of the testimony of Rebbi Onias from Hauran; as from Rebbi Ze‘ira: If this is part of the testimony of Rebbi Onias from Hauran then it was Rebbi Ḥanina who shouted, you purified the women giving birth!

“What is the sole which they mentioned? Anything which looks like the sole, a sea fish. Rabban Simeon ben Gamliel says, anything which looks like an ox tongue. Our teachers voted about this to say, only if it exhibits human traits.” Who are “our teachers”? Rebbi Jehudah the Prince and his court. At three places is Rebbi Jehudah the Prince called “our teachers”, about bills of divorce, oil, and a sole. About a sole, as we just said. About oil, as we have stated: “Rebbi and his court permitted oil.” About bills of divorce, as we have stated there: “This is your bill of divorce if I die, this is your bill of divorce if [I die from this] sickness, this is your bill of divorce after my death; he did not say anything.” But our teachers said, this is a bill of divorce. Who are “our teachers”? Rebbi Jehudah the Prince and his court. They should have called him “permissive court” since any court which permits three [previously forbidden] things is called “permissive court.” Rebbi Yudan said, his court disagreed with him about the bills of divorce. Rebbi Yannai shouted, you purified the women giving birth! Rebbi Simon in the name of Rebbi Joshua ben Levi: This is part of the testimony of Rebbi Onias from Hauran; as from Rebbi Ze‘ira: If this is part of the testimony of Rebbi Onias from Hauran then it was Rebbi Ḥanina who shouted, you purified the women giving birth!

“What is the sole which they mentioned? Anything which looks like the sole, a sea fish. Rabban Simeon ben Gamliel says, anything which looks like an ox tongue. Our teachers voted about this to say, only if it exhibits human traits.” Who are “our teachers”? Rebbi Jehudah the Prince and his court. At three places is Rebbi Jehudah the Prince called “our teachers”, about bills of divorce, oil, and a sole. About a sole, as we just said. About oil, as we have stated: “Rebbi and his court permitted oil.” About bills of divorce, as we have stated there: “This is your bill of divorce if I die, this is your bill of divorce if [I die from this] sickness, this is your bill of divorce after my death; he did not say anything.” But our teachers said, this is a bill of divorce. Who are “our teachers”? Rebbi Jehudah the Prince and his court. They should have called him “permissive court” since any court which permits three [previously forbidden] things is called “permissive court.” Rebbi Yudan said, his court disagreed with him about the bills of divorce. Rebbi Yannai shouted, you purified the women giving birth! Rebbi Simon in the name of Rebbi Joshua ben Levi: This is part of the testimony of Rebbi Onias from Hauran; as from Rebbi Ze‘ira: If this is part of the testimony of Rebbi Onias from Hauran then it was Rebbi Ḥanina who shouted, you purified the women giving birth!

“What is the sole which they mentioned? Anything which looks like the sole, a sea fish. Rabban Simeon ben Gamliel says, anything which looks like an ox tongue. Our teachers voted about this to say, only if it exhibits human traits.” Who are “our teachers”? Rebbi Jehudah the Prince and his court. At three places is Rebbi Jehudah the Prince called “our teachers”, about bills of divorce, oil, and a sole. About a sole, as we just said. About oil, as we have stated: “Rebbi and his court permitted oil.” About bills of divorce, as we have stated there: “This is your bill of divorce if I die, this is your bill of divorce if [I die from this] sickness, this is your bill of divorce after my death; he did not say anything.” But our teachers said, this is a bill of divorce. Who are “our teachers”? Rebbi Jehudah the Prince and his court. They should have called him “permissive court” since any court which permits three [previously forbidden] things is called “permissive court.” Rebbi Yudan said, his court disagreed with him about the bills of divorce. Rebbi Yannai shouted, you purified the women giving birth! Rebbi Simon in the name of Rebbi Joshua ben Levi: This is part of the testimony of Rebbi Onias from Hauran; as from Rebbi Ze‘ira: If this is part of the testimony of Rebbi Onias from Hauran then it was Rebbi Ḥanina who shouted, you purified the women giving birth!

“What is the sole which they mentioned? Anything which looks like the sole, a sea fish. Rabban Simeon ben Gamliel says, anything which looks like an ox tongue. Our teachers voted about this to say, only if it exhibits human traits.” Who are “our teachers”? Rebbi Jehudah the Prince and his court. At three places is Rebbi Jehudah the Prince called “our teachers”, about bills of divorce, oil, and a sole. About a sole, as we just said. About oil, as we have stated: “Rebbi and his court permitted oil.” About bills of divorce, as we have stated there: “This is your bill of divorce if I die, this is your bill of divorce if [I die from this] sickness, this is your bill of divorce after my death; he did not say anything.” But our teachers said, this is a bill of divorce. Who are “our teachers”? Rebbi Jehudah the Prince and his court. They should have called him “permissive court” since any court which permits three [previously forbidden] things is called “permissive court.” Rebbi Yudan said, his court disagreed with him about the bills of divorce. Rebbi Yannai shouted, you purified the women giving birth! Rebbi Simon in the name of Rebbi Joshua ben Levi: This is part of the testimony of Rebbi Onias from Hauran; as from Rebbi Ze‘ira: If this is part of the testimony of Rebbi Onias from Hauran then it was Rebbi Ḥanina who shouted, you purified the women giving birth!

“What is the sole which they mentioned? Anything which looks like the sole, a sea fish. Rabban Simeon ben Gamliel says, anything which looks like an ox tongue. Our teachers voted about this to say, only if it exhibits human traits.” Who are “our teachers”? Rebbi Jehudah the Prince and his court. At three places is Rebbi Jehudah the Prince called “our teachers”, about bills of divorce, oil, and a sole. About a sole, as we just said. About oil, as we have stated: “Rebbi and his court permitted oil.” About bills of divorce, as we have stated there: “This is your bill of divorce if I die, this is your bill of divorce if [I die from this] sickness, this is your bill of divorce after my death; he did not say anything.” But our teachers said, this is a bill of divorce. Who are “our teachers”? Rebbi Jehudah the Prince and his court. They should have called him “permissive court” since any court which permits three [previously forbidden] things is called “permissive court.” Rebbi Yudan said, his court disagreed with him about the bills of divorce. Rebbi Yannai shouted, you purified the women giving birth! Rebbi Simon in the name of Rebbi Joshua ben Levi: This is part of the testimony of Rebbi Onias from Hauran; as from Rebbi Ze‘ira: If this is part of the testimony of Rebbi Onias from Hauran then it was Rebbi Ḥanina who shouted, you purified the women giving birth!

“What is the sole which they mentioned? Anything which looks like the sole, a sea fish. Rabban Simeon ben Gamliel says, anything which looks like an ox tongue. Our teachers voted about this to say, only if it exhibits human traits.” Who are “our teachers”? Rebbi Jehudah the Prince and his court. At three places is Rebbi Jehudah the Prince called “our teachers”, about bills of divorce, oil, and a sole. About a sole, as we just said. About oil, as we have stated: “Rebbi and his court permitted oil.” About bills of divorce, as we have stated there: “This is your bill of divorce if I die, this is your bill of divorce if [I die from this] sickness, this is your bill of divorce after my death; he did not say anything.” But our teachers said, this is a bill of divorce. Who are “our teachers”? Rebbi Jehudah the Prince and his court. They should have called him “permissive court” since any court which permits three [previously forbidden] things is called “permissive court.” Rebbi Yudan said, his court disagreed with him about the bills of divorce. Rebbi Yannai shouted, you purified the women giving birth! Rebbi Simon in the name of Rebbi Joshua ben Levi: This is part of the testimony of Rebbi Onias from Hauran; as from Rebbi Ze‘ira: If this is part of the testimony of Rebbi Onias from Hauran then it was Rebbi Ḥanina who shouted, you purified the women giving birth!

“What is the sole which they mentioned? Anything which looks like the sole, a sea fish. Rabban Simeon ben Gamliel says, anything which looks like an ox tongue. Our teachers voted about this to say, only if it exhibits human traits.” Who are “our teachers”? Rebbi Jehudah the Prince and his court. At three places is Rebbi Jehudah the Prince called “our teachers”, about bills of divorce, oil, and a sole. About a sole, as we just said. About oil, as we have stated: “Rebbi and his court permitted oil.” About bills of divorce, as we have stated there: “This is your bill of divorce if I die, this is your bill of divorce if [I die from this] sickness, this is your bill of divorce after my death; he did not say anything.” But our teachers said, this is a bill of divorce. Who are “our teachers”? Rebbi Jehudah the Prince and his court. They should have called him “permissive court” since any court which permits three [previously forbidden] things is called “permissive court.” Rebbi Yudan said, his court disagreed with him about the bills of divorce. Rebbi Yannai shouted, you purified the women giving birth! Rebbi Simon in the name of Rebbi Joshua ben Levi: This is part of the testimony of Rebbi Onias from Hauran; as from Rebbi Ze‘ira: If this is part of the testimony of Rebbi Onias from Hauran then it was Rebbi Ḥanina who shouted, you purified the women giving birth!

Rav Jehudah sent and asked Rebbi Eleazar: If a placenta came out partially today and partially tomorrow? He told him, for pure blood she counts from the first day, for impure blood she counts from the second day. Rebbi Mattaniah said, this refers to the case that there was no child born with it. But if a child was born with it, then both for pure and for impure blood she counts only from the moment the child was born.

Rav Jehudah sent and asked Rebbi Eleazar: If a placenta came out partially today and partially tomorrow? He told him, for pure blood she counts from the first day, for impure blood she counts from the second day. Rebbi Mattaniah said, this refers to the case that there was no child born with it. But if a child was born with it, then both for pure and for impure blood she counts only from the moment the child was born.

Rebbi Yose ben Shaul asked before Rebbi: Can one refer a placenta to something which is not a child? He said to him, one does not refer a placenta to anything which is not a child. If it came out attached to it, what then? He said to him, one does not discuss anything impossible. Rebbi Ḥanin stated from Samuel: One does not refer a placenta to something which is not a child, if [nevertheless] it came out attached to something else, one refers to it. Samuel asked the students of Rav: Can one refer a placenta to stillbirths? They said to him, one refers a placenta to a child and one [does not] refer(s) a placenta to stillbirths. Samuel praised them because they follow the argument [of their teacher]. Rebbi Ḥanin stated from Samuel: One refers a placenta to a child but one does not refer a placenta to stillbirths since it does not separate until it [was completed]. Rebbi Ze‘ira in the name of the rabbis: What you say, that one refers a placenta to a child, is because a pregnant woman does not become pregnant. Why does one not refer it to stillbirth, can a woman not have a stillbirth followed by a stillbirth? I say that she was pregnant with twins when the placenta of one amnion was crushed by the amnion of the other placenta. Rebbi Ze‘ira, Rav Jehudah in the name of Rav: One refers a placenta to a child for up to three days, and no child remains after another child for three days. Rebbi Ze‘ira said, he who said this also said the other, but they disagree with one another! Rebbi Abba said, Rav Jehudah explained it following Rav: You say that one refers a placenta to a child for up to three days if the child was born first, and you say that no child remains after another child for three days if the sole appeared first. Rebbi Mana said, is that correct? The active ones come out first. Rebbi Yose ben Rebbi Abun said, if [the womb] opened for the large, it opened for the small; if it opened for the small it did not open for the large.

Rebbi Yose ben Shaul asked before Rebbi: Can one refer a placenta to something which is not a child? He said to him, one does not refer a placenta to anything which is not a child. If it came out attached to it, what then? He said to him, one does not discuss anything impossible. Rebbi Ḥanin stated from Samuel: One does not refer a placenta to something which is not a child, if [nevertheless] it came out attached to something else, one refers to it. Samuel asked the students of Rav: Can one refer a placenta to stillbirths? They said to him, one refers a placenta to a child and one [does not] refer(s) a placenta to stillbirths. Samuel praised them because they follow the argument [of their teacher]. Rebbi Ḥanin stated from Samuel: One refers a placenta to a child but one does not refer a placenta to stillbirths since it does not separate until it [was completed]. Rebbi Ze‘ira in the name of the rabbis: What you say, that one refers a placenta to a child, is because a pregnant woman does not become pregnant. Why does one not refer it to stillbirth, can a woman not have a stillbirth followed by a stillbirth? I say that she was pregnant with twins when the placenta of one amnion was crushed by the amnion of the other placenta. Rebbi Ze‘ira, Rav Jehudah in the name of Rav: One refers a placenta to a child for up to three days, and no child remains after another child for three days. Rebbi Ze‘ira said, he who said this also said the other, but they disagree with one another! Rebbi Abba said, Rav Jehudah explained it following Rav: You say that one refers a placenta to a child for up to three days if the child was born first, and you say that no child remains after another child for three days if the sole appeared first. Rebbi Mana said, is that correct? The active ones come out first. Rebbi Yose ben Rebbi Abun said, if [the womb] opened for the large, it opened for the small; if it opened for the small it did not open for the large.

Rebbi Yose ben Shaul asked before Rebbi: Can one refer a placenta to something which is not a child? He said to him, one does not refer a placenta to anything which is not a child. If it came out attached to it, what then? He said to him, one does not discuss anything impossible. Rebbi Ḥanin stated from Samuel: One does not refer a placenta to something which is not a child, if [nevertheless] it came out attached to something else, one refers to it. Samuel asked the students of Rav: Can one refer a placenta to stillbirths? They said to him, one refers a placenta to a child and one [does not] refer(s) a placenta to stillbirths. Samuel praised them because they follow the argument [of their teacher]. Rebbi Ḥanin stated from Samuel: One refers a placenta to a child but one does not refer a placenta to stillbirths since it does not separate until it [was completed]. Rebbi Ze‘ira in the name of the rabbis: What you say, that one refers a placenta to a child, is because a pregnant woman does not become pregnant. Why does one not refer it to stillbirth, can a woman not have a stillbirth followed by a stillbirth? I say that she was pregnant with twins when the placenta of one amnion was crushed by the amnion of the other placenta. Rebbi Ze‘ira, Rav Jehudah in the name of Rav: One refers a placenta to a child for up to three days, and no child remains after another child for three days. Rebbi Ze‘ira said, he who said this also said the other, but they disagree with one another! Rebbi Abba said, Rav Jehudah explained it following Rav: You say that one refers a placenta to a child for up to three days if the child was born first, and you say that no child remains after another child for three days if the sole appeared first. Rebbi Mana said, is that correct? The active ones come out first. Rebbi Yose ben Rebbi Abun said, if [the womb] opened for the large, it opened for the small; if it opened for the small it did not open for the large.

Rebbi Yose ben Shaul asked before Rebbi: Can one refer a placenta to something which is not a child? He said to him, one does not refer a placenta to anything which is not a child. If it came out attached to it, what then? He said to him, one does not discuss anything impossible. Rebbi Ḥanin stated from Samuel: One does not refer a placenta to something which is not a child, if [nevertheless] it came out attached to something else, one refers to it. Samuel asked the students of Rav: Can one refer a placenta to stillbirths? They said to him, one refers a placenta to a child and one [does not] refer(s) a placenta to stillbirths. Samuel praised them because they follow the argument [of their teacher]. Rebbi Ḥanin stated from Samuel: One refers a placenta to a child but one does not refer a placenta to stillbirths since it does not separate until it [was completed]. Rebbi Ze‘ira in the name of the rabbis: What you say, that one refers a placenta to a child, is because a pregnant woman does not become pregnant. Why does one not refer it to stillbirth, can a woman not have a stillbirth followed by a stillbirth? I say that she was pregnant with twins when the placenta of one amnion was crushed by the amnion of the other placenta. Rebbi Ze‘ira, Rav Jehudah in the name of Rav: One refers a placenta to a child for up to three days, and no child remains after another child for three days. Rebbi Ze‘ira said, he who said this also said the other, but they disagree with one another! Rebbi Abba said, Rav Jehudah explained it following Rav: You say that one refers a placenta to a child for up to three days if the child was born first, and you say that no child remains after another child for three days if the sole appeared first. Rebbi Mana said, is that correct? The active ones come out first. Rebbi Yose ben Rebbi Abun said, if [the womb] opened for the large, it opened for the small; if it opened for the small it did not open for the large.

Rebbi Yose ben Shaul asked before Rebbi: Can one refer a placenta to something which is not a child? He said to him, one does not refer a placenta to anything which is not a child. If it came out attached to it, what then? He said to him, one does not discuss anything impossible. Rebbi Ḥanin stated from Samuel: One does not refer a placenta to something which is not a child, if [nevertheless] it came out attached to something else, one refers to it. Samuel asked the students of Rav: Can one refer a placenta to stillbirths? They said to him, one refers a placenta to a child and one [does not] refer(s) a placenta to stillbirths. Samuel praised them because they follow the argument [of their teacher]. Rebbi Ḥanin stated from Samuel: One refers a placenta to a child but one does not refer a placenta to stillbirths since it does not separate until it [was completed]. Rebbi Ze‘ira in the name of the rabbis: What you say, that one refers a placenta to a child, is because a pregnant woman does not become pregnant. Why does one not refer it to stillbirth, can a woman not have a stillbirth followed by a stillbirth? I say that she was pregnant with twins when the placenta of one amnion was crushed by the amnion of the other placenta. Rebbi Ze‘ira, Rav Jehudah in the name of Rav: One refers a placenta to a child for up to three days, and no child remains after another child for three days. Rebbi Ze‘ira said, he who said this also said the other, but they disagree with one another! Rebbi Abba said, Rav Jehudah explained it following Rav: You say that one refers a placenta to a child for up to three days if the child was born first, and you say that no child remains after another child for three days if the sole appeared first. Rebbi Mana said, is that correct? The active ones come out first. Rebbi Yose ben Rebbi Abun said, if [the womb] opened for the large, it opened for the small; if it opened for the small it did not open for the large.

Rebbi Yose ben Shaul asked before Rebbi: Can one refer a placenta to something which is not a child? He said to him, one does not refer a placenta to anything which is not a child. If it came out attached to it, what then? He said to him, one does not discuss anything impossible. Rebbi Ḥanin stated from Samuel: One does not refer a placenta to something which is not a child, if [nevertheless] it came out attached to something else, one refers to it. Samuel asked the students of Rav: Can one refer a placenta to stillbirths? They said to him, one refers a placenta to a child and one [does not] refer(s) a placenta to stillbirths. Samuel praised them because they follow the argument [of their teacher]. Rebbi Ḥanin stated from Samuel: One refers a placenta to a child but one does not refer a placenta to stillbirths since it does not separate until it [was completed]. Rebbi Ze‘ira in the name of the rabbis: What you say, that one refers a placenta to a child, is because a pregnant woman does not become pregnant. Why does one not refer it to stillbirth, can a woman not have a stillbirth followed by a stillbirth? I say that she was pregnant with twins when the placenta of one amnion was crushed by the amnion of the other placenta. Rebbi Ze‘ira, Rav Jehudah in the name of Rav: One refers a placenta to a child for up to three days, and no child remains after another child for three days. Rebbi Ze‘ira said, he who said this also said the other, but they disagree with one another! Rebbi Abba said, Rav Jehudah explained it following Rav: You say that one refers a placenta to a child for up to three days if the child was born first, and you say that no child remains after another child for three days if the sole appeared first. Rebbi Mana said, is that correct? The active ones come out first. Rebbi Yose ben Rebbi Abun said, if [the womb] opened for the large, it opened for the small; if it opened for the small it did not open for the large.

Rebbi Yose ben Shaul asked before Rebbi: Can one refer a placenta to something which is not a child? He said to him, one does not refer a placenta to anything which is not a child. If it came out attached to it, what then? He said to him, one does not discuss anything impossible. Rebbi Ḥanin stated from Samuel: One does not refer a placenta to something which is not a child, if [nevertheless] it came out attached to something else, one refers to it. Samuel asked the students of Rav: Can one refer a placenta to stillbirths? They said to him, one refers a placenta to a child and one [does not] refer(s) a placenta to stillbirths. Samuel praised them because they follow the argument [of their teacher]. Rebbi Ḥanin stated from Samuel: One refers a placenta to a child but one does not refer a placenta to stillbirths since it does not separate until it [was completed]. Rebbi Ze‘ira in the name of the rabbis: What you say, that one refers a placenta to a child, is because a pregnant woman does not become pregnant. Why does one not refer it to stillbirth, can a woman not have a stillbirth followed by a stillbirth? I say that she was pregnant with twins when the placenta of one amnion was crushed by the amnion of the other placenta. Rebbi Ze‘ira, Rav Jehudah in the name of Rav: One refers a placenta to a child for up to three days, and no child remains after another child for three days. Rebbi Ze‘ira said, he who said this also said the other, but they disagree with one another! Rebbi Abba said, Rav Jehudah explained it following Rav: You say that one refers a placenta to a child for up to three days if the child was born first, and you say that no child remains after another child for three days if the sole appeared first. Rebbi Mana said, is that correct? The active ones come out first. Rebbi Yose ben Rebbi Abun said, if [the womb] opened for the large, it opened for the small; if it opened for the small it did not open for the large.

Rebbi Yose ben Shaul asked before Rebbi: Can one refer a placenta to something which is not a child? He said to him, one does not refer a placenta to anything which is not a child. If it came out attached to it, what then? He said to him, one does not discuss anything impossible. Rebbi Ḥanin stated from Samuel: One does not refer a placenta to something which is not a child, if [nevertheless] it came out attached to something else, one refers to it. Samuel asked the students of Rav: Can one refer a placenta to stillbirths? They said to him, one refers a placenta to a child and one [does not] refer(s) a placenta to stillbirths. Samuel praised them because they follow the argument [of their teacher]. Rebbi Ḥanin stated from Samuel: One refers a placenta to a child but one does not refer a placenta to stillbirths since it does not separate until it [was completed]. Rebbi Ze‘ira in the name of the rabbis: What you say, that one refers a placenta to a child, is because a pregnant woman does not become pregnant. Why does one not refer it to stillbirth, can a woman not have a stillbirth followed by a stillbirth? I say that she was pregnant with twins when the placenta of one amnion was crushed by the amnion of the other placenta. Rebbi Ze‘ira, Rav Jehudah in the name of Rav: One refers a placenta to a child for up to three days, and no child remains after another child for three days. Rebbi Ze‘ira said, he who said this also said the other, but they disagree with one another! Rebbi Abba said, Rav Jehudah explained it following Rav: You say that one refers a placenta to a child for up to three days if the child was born first, and you say that no child remains after another child for three days if the sole appeared first. Rebbi Mana said, is that correct? The active ones come out first. Rebbi Yose ben Rebbi Abun said, if [the womb] opened for the large, it opened for the small; if it opened for the small it did not open for the large.

Rebbi Yose ben Shaul asked before Rebbi: Can one refer a placenta to something which is not a child? He said to him, one does not refer a placenta to anything which is not a child. If it came out attached to it, what then? He said to him, one does not discuss anything impossible. Rebbi Ḥanin stated from Samuel: One does not refer a placenta to something which is not a child, if [nevertheless] it came out attached to something else, one refers to it. Samuel asked the students of Rav: Can one refer a placenta to stillbirths? They said to him, one refers a placenta to a child and one [does not] refer(s) a placenta to stillbirths. Samuel praised them because they follow the argument [of their teacher]. Rebbi Ḥanin stated from Samuel: One refers a placenta to a child but one does not refer a placenta to stillbirths since it does not separate until it [was completed]. Rebbi Ze‘ira in the name of the rabbis: What you say, that one refers a placenta to a child, is because a pregnant woman does not become pregnant. Why does one not refer it to stillbirth, can a woman not have a stillbirth followed by a stillbirth? I say that she was pregnant with twins when the placenta of one amnion was crushed by the amnion of the other placenta. Rebbi Ze‘ira, Rav Jehudah in the name of Rav: One refers a placenta to a child for up to three days, and no child remains after another child for three days. Rebbi Ze‘ira said, he who said this also said the other, but they disagree with one another! Rebbi Abba said, Rav Jehudah explained it following Rav: You say that one refers a placenta to a child for up to three days if the child was born first, and you say that no child remains after another child for three days if the sole appeared first. Rebbi Mana said, is that correct? The active ones come out first. Rebbi Yose ben Rebbi Abun said, if [the womb] opened for the large, it opened for the small; if it opened for the small it did not open for the large.

Rebbi Yose ben Shaul asked before Rebbi: Can one refer a placenta to something which is not a child? He said to him, one does not refer a placenta to anything which is not a child. If it came out attached to it, what then? He said to him, one does not discuss anything impossible. Rebbi Ḥanin stated from Samuel: One does not refer a placenta to something which is not a child, if [nevertheless] it came out attached to something else, one refers to it. Samuel asked the students of Rav: Can one refer a placenta to stillbirths? They said to him, one refers a placenta to a child and one [does not] refer(s) a placenta to stillbirths. Samuel praised them because they follow the argument [of their teacher]. Rebbi Ḥanin stated from Samuel: One refers a placenta to a child but one does not refer a placenta to stillbirths since it does not separate until it [was completed]. Rebbi Ze‘ira in the name of the rabbis: What you say, that one refers a placenta to a child, is because a pregnant woman does not become pregnant. Why does one not refer it to stillbirth, can a woman not have a stillbirth followed by a stillbirth? I say that she was pregnant with twins when the placenta of one amnion was crushed by the amnion of the other placenta. Rebbi Ze‘ira, Rav Jehudah in the name of Rav: One refers a placenta to a child for up to three days, and no child remains after another child for three days. Rebbi Ze‘ira said, he who said this also said the other, but they disagree with one another! Rebbi Abba said, Rav Jehudah explained it following Rav: You say that one refers a placenta to a child for up to three days if the child was born first, and you say that no child remains after another child for three days if the sole appeared first. Rebbi Mana said, is that correct? The active ones come out first. Rebbi Yose ben Rebbi Abun said, if [the womb] opened for the large, it opened for the small; if it opened for the small it did not open for the large.

Rebbi Yose ben Shaul asked before Rebbi: Can one refer a placenta to something which is not a child? He said to him, one does not refer a placenta to anything which is not a child. If it came out attached to it, what then? He said to him, one does not discuss anything impossible. Rebbi Ḥanin stated from Samuel: One does not refer a placenta to something which is not a child, if [nevertheless] it came out attached to something else, one refers to it. Samuel asked the students of Rav: Can one refer a placenta to stillbirths? They said to him, one refers a placenta to a child and one [does not] refer(s) a placenta to stillbirths. Samuel praised them because they follow the argument [of their teacher]. Rebbi Ḥanin stated from Samuel: One refers a placenta to a child but one does not refer a placenta to stillbirths since it does not separate until it [was completed]. Rebbi Ze‘ira in the name of the rabbis: What you say, that one refers a placenta to a child, is because a pregnant woman does not become pregnant. Why does one not refer it to stillbirth, can a woman not have a stillbirth followed by a stillbirth? I say that she was pregnant with twins when the placenta of one amnion was crushed by the amnion of the other placenta. Rebbi Ze‘ira, Rav Jehudah in the name of Rav: One refers a placenta to a child for up to three days, and no child remains after another child for three days. Rebbi Ze‘ira said, he who said this also said the other, but they disagree with one another! Rebbi Abba said, Rav Jehudah explained it following Rav: You say that one refers a placenta to a child for up to three days if the child was born first, and you say that no child remains after another child for three days if the sole appeared first. Rebbi Mana said, is that correct? The active ones come out first. Rebbi Yose ben Rebbi Abun said, if [the womb] opened for the large, it opened for the small; if it opened for the small it did not open for the large.

Rebbi Joḥanan said, this follows Rebbi Simeon, since Rebbi Simeon said, the child was dissolved before it came out. Rebbi Joḥanan said, Rebbi Simeon agrees that he causes his mother the days of birth. Then the house should be impure? Rebbi Abun bar Ḥiyya said, explain it if it came out partially dissolved. Rebbi Simeon said to the Sages: Do you not agree with me that if the basin is carried from the inner to an outer room it is pure? They said to him, because it becomes scrambled. He said to them, this one is already scrambled. What is the rule about vessels which were there at the time of delivery? Let us hear from the following which we stated there: “Rebbi Eliezer ben Jacob says, if a cow brought forth a cake of blood, that should be buried and she is freed from the rule of firstlings.” It was stated on this: It does not bring impurity by being carried. Rebbi Joḥanan said, Rebbi Simeon and Rebbi Eliezer ben Jacob said the same thing. This implies that vessels which were there at the time of delivery are pure.

Rebbi Joḥanan said, this follows Rebbi Simeon, since Rebbi Simeon said, the child was dissolved before it came out. Rebbi Joḥanan said, Rebbi Simeon agrees that he causes his mother the days of birth. Then the house should be impure? Rebbi Abun bar Ḥiyya said, explain it if it came out partially dissolved. Rebbi Simeon said to the Sages: Do you not agree with me that if the basin is carried from the inner to an outer room it is pure? They said to him, because it becomes scrambled. He said to them, this one is already scrambled. What is the rule about vessels which were there at the time of delivery? Let us hear from the following which we stated there: “Rebbi Eliezer ben Jacob says, if a cow brought forth a cake of blood, that should be buried and she is freed from the rule of firstlings.” It was stated on this: It does not bring impurity by being carried. Rebbi Joḥanan said, Rebbi Simeon and Rebbi Eliezer ben Jacob said the same thing. This implies that vessels which were there at the time of delivery are pure.

Rebbi Joḥanan said, this follows Rebbi Simeon, since Rebbi Simeon said, the child was dissolved before it came out. Rebbi Joḥanan said, Rebbi Simeon agrees that he causes his mother the days of birth. Then the house should be impure? Rebbi Abun bar Ḥiyya said, explain it if it came out partially dissolved. Rebbi Simeon said to the Sages: Do you not agree with me that if the basin is carried from the inner to an outer room it is pure? They said to him, because it becomes scrambled. He said to them, this one is already scrambled. What is the rule about vessels which were there at the time of delivery? Let us hear from the following which we stated there: “Rebbi Eliezer ben Jacob says, if a cow brought forth a cake of blood, that should be buried and she is freed from the rule of firstlings.” It was stated on this: It does not bring impurity by being carried. Rebbi Joḥanan said, Rebbi Simeon and Rebbi Eliezer ben Jacob said the same thing. This implies that vessels which were there at the time of delivery are pure.

Rebbi Joḥanan said, this follows Rebbi Simeon, since Rebbi Simeon said, the child was dissolved before it came out. Rebbi Joḥanan said, Rebbi Simeon agrees that he causes his mother the days of birth. Then the house should be impure? Rebbi Abun bar Ḥiyya said, explain it if it came out partially dissolved. Rebbi Simeon said to the Sages: Do you not agree with me that if the basin is carried from the inner to an outer room it is pure? They said to him, because it becomes scrambled. He said to them, this one is already scrambled. What is the rule about vessels which were there at the time of delivery? Let us hear from the following which we stated there: “Rebbi Eliezer ben Jacob says, if a cow brought forth a cake of blood, that should be buried and she is freed from the rule of firstlings.” It was stated on this: It does not bring impurity by being carried. Rebbi Joḥanan said, Rebbi Simeon and Rebbi Eliezer ben Jacob said the same thing. This implies that vessels which were there at the time of delivery are pure.

Rebbi Joḥanan said, this follows Rebbi Simeon, since Rebbi Simeon said, the child was dissolved before it came out. Rebbi Joḥanan said, Rebbi Simeon agrees that he causes his mother the days of birth. Then the house should be impure? Rebbi Abun bar Ḥiyya said, explain it if it came out partially dissolved. Rebbi Simeon said to the Sages: Do you not agree with me that if the basin is carried from the inner to an outer room it is pure? They said to him, because it becomes scrambled. He said to them, this one is already scrambled. What is the rule about vessels which were there at the time of delivery? Let us hear from the following which we stated there: “Rebbi Eliezer ben Jacob says, if a cow brought forth a cake of blood, that should be buried and she is freed from the rule of firstlings.” It was stated on this: It does not bring impurity by being carried. Rebbi Joḥanan said, Rebbi Simeon and Rebbi Eliezer ben Jacob said the same thing. This implies that vessels which were there at the time of delivery are pure.

Rebbi Joḥanan said, this follows Rebbi Simeon, since Rebbi Simeon said, the child was dissolved before it came out. Rebbi Joḥanan said, Rebbi Simeon agrees that he causes his mother the days of birth. Then the house should be impure? Rebbi Abun bar Ḥiyya said, explain it if it came out partially dissolved. Rebbi Simeon said to the Sages: Do you not agree with me that if the basin is carried from the inner to an outer room it is pure? They said to him, because it becomes scrambled. He said to them, this one is already scrambled. What is the rule about vessels which were there at the time of delivery? Let us hear from the following which we stated there: “Rebbi Eliezer ben Jacob says, if a cow brought forth a cake of blood, that should be buried and she is freed from the rule of firstlings.” It was stated on this: It does not bring impurity by being carried. Rebbi Joḥanan said, Rebbi Simeon and Rebbi Eliezer ben Jacob said the same thing. This implies that vessels which were there at the time of delivery are pure.

Rebbi Joḥanan said, this follows Rebbi Simeon, since Rebbi Simeon said, the child was dissolved before it came out. Rebbi Joḥanan said, Rebbi Simeon agrees that he causes his mother the days of birth. Then the house should be impure? Rebbi Abun bar Ḥiyya said, explain it if it came out partially dissolved. Rebbi Simeon said to the Sages: Do you not agree with me that if the basin is carried from the inner to an outer room it is pure? They said to him, because it becomes scrambled. He said to them, this one is already scrambled. What is the rule about vessels which were there at the time of delivery? Let us hear from the following which we stated there: “Rebbi Eliezer ben Jacob says, if a cow brought forth a cake of blood, that should be buried and she is freed from the rule of firstlings.” It was stated on this: It does not bring impurity by being carried. Rebbi Joḥanan said, Rebbi Simeon and Rebbi Eliezer ben Jacob said the same thing. This implies that vessels which were there at the time of delivery are pure.

Rebbi Joḥanan said, this follows Rebbi Simeon, since Rebbi Simeon said, the child was dissolved before it came out. Rebbi Joḥanan said, Rebbi Simeon agrees that he causes his mother the days of birth. Then the house should be impure? Rebbi Abun bar Ḥiyya said, explain it if it came out partially dissolved. Rebbi Simeon said to the Sages: Do you not agree with me that if the basin is carried from the inner to an outer room it is pure? They said to him, because it becomes scrambled. He said to them, this one is already scrambled. What is the rule about vessels which were there at the time of delivery? Let us hear from the following which we stated there: “Rebbi Eliezer ben Jacob says, if a cow brought forth a cake of blood, that should be buried and she is freed from the rule of firstlings.” It was stated on this: It does not bring impurity by being carried. Rebbi Joḥanan said, Rebbi Simeon and Rebbi Eliezer ben Jacob said the same thing. This implies that vessels which were there at the time of delivery are pure.

Rebbi Joḥanan said, this follows Rebbi Simeon, since Rebbi Simeon said, the child was dissolved before it came out. Rebbi Joḥanan said, Rebbi Simeon agrees that he causes his mother the days of birth. Then the house should be impure? Rebbi Abun bar Ḥiyya said, explain it if it came out partially dissolved. Rebbi Simeon said to the Sages: Do you not agree with me that if the basin is carried from the inner to an outer room it is pure? They said to him, because it becomes scrambled. He said to them, this one is already scrambled. What is the rule about vessels which were there at the time of delivery? Let us hear from the following which we stated there: “Rebbi Eliezer ben Jacob says, if a cow brought forth a cake of blood, that should be buried and she is freed from the rule of firstlings.” It was stated on this: It does not bring impurity by being carried. Rebbi Joḥanan said, Rebbi Simeon and Rebbi Eliezer ben Jacob said the same thing. This implies that vessels which were there at the time of delivery are pure.

Rebbi Joḥanan said, this follows Rebbi Simeon, since Rebbi Simeon said, the child was dissolved before it came out. Rebbi Joḥanan said, Rebbi Simeon agrees that he causes his mother the days of birth. Then the house should be impure? Rebbi Abun bar Ḥiyya said, explain it if it came out partially dissolved. Rebbi Simeon said to the Sages: Do you not agree with me that if the basin is carried from the inner to an outer room it is pure? They said to him, because it becomes scrambled. He said to them, this one is already scrambled. What is the rule about vessels which were there at the time of delivery? Let us hear from the following which we stated there: “Rebbi Eliezer ben Jacob says, if a cow brought forth a cake of blood, that should be buried and she is freed from the rule of firstlings.” It was stated on this: It does not bring impurity by being carried. Rebbi Joḥanan said, Rebbi Simeon and Rebbi Eliezer ben Jacob said the same thing. This implies that vessels which were there at the time of delivery are pure.

Rebbi Joḥanan said, this follows Rebbi Simeon, since Rebbi Simeon said, the child was dissolved before it came out. Rebbi Joḥanan said, Rebbi Simeon agrees that he causes his mother the days of birth. Then the house should be impure? Rebbi Abun bar Ḥiyya said, explain it if it came out partially dissolved. Rebbi Simeon said to the Sages: Do you not agree with me that if the basin is carried from the inner to an outer room it is pure? They said to him, because it becomes scrambled. He said to them, this one is already scrambled. What is the rule about vessels which were there at the time of delivery? Let us hear from the following which we stated there: “Rebbi Eliezer ben Jacob says, if a cow brought forth a cake of blood, that should be buried and she is freed from the rule of firstlings.” It was stated on this: It does not bring impurity by being carried. Rebbi Joḥanan said, Rebbi Simeon and Rebbi Eliezer ben Jacob said the same thing. This implies that vessels which were there at the time of delivery are pure.

MISHNAH: If a woman miscarries a sexless, or a hermaphrodite, and a male, she shall observe for a male and a female. If it was a sexless and a male, or a hermaphrodite and a male, she shall observe for a male and a female. A sexless and a female, or a hermaphrodite and a female, she shall observe for a female exclusively. If it came out in pieces or defective, it is born as soon as most of its body came out. If it was a regular birth, when most of its head came out. When is it most of its head? If the forehead came out. If a woman miscarries and it is not known what it was, she shall observe for a male and a female. If it is not known whether there was a fetus, she shall observe for a male, a female, and menstruation. If she miscarries on the 40 day, she gives no thought to a child. On the 41 day, she shall observe for a male, a female, and menstruation. Rebbi Ismael says, on the 41st day, she shall observe for a male and menstruation, on the 81st day, she shall observe for a male, a female, and menstruation for the male is fully formed by the 41st day and the female by the 81st. But the Sages say, the creation of males and females is identical, both on the 41st.

If it was in pieces and the head came out, what is the rule? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Eleazar disagree. Rebbi Joḥanan said, its head counts for most of it. Rebbi Eleazar said, its head is like any other of its limbs. A Mishnah disagrees with Rebbi Joḥanan: “If it came out in pieces or defective, it is born as soon as most of its body came out.” Explain it if its head came out. A Mishnah disagrees with Rebbi Eleazar: “If it was a regular birth, when most of its head came out.” Did not the first part say, the head is nothing? Explain it about the incomplete body. Rebbi Jonathan and Rebbi Simeon ben Laqish; Rebbi Jonathan agrees with Rebbi Joḥanan, Rebbi Simeon ben Laqish with Rebbi Eleazar. Rebbi Ze‘ira showed the colleagues his forehead with the skull. One of the house of Gamliel ben Rebbi Leani asked before Rebbi Mana: Since you say, it is a child, does this not imply that one who comes after him is firstborn neither for inheritance nor for the Cohen. He said to him, explain it if both were stillborn.

If it was in pieces and the head came out, what is the rule? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Eleazar disagree. Rebbi Joḥanan said, its head counts for most of it. Rebbi Eleazar said, its head is like any other of its limbs. A Mishnah disagrees with Rebbi Joḥanan: “If it came out in pieces or defective, it is born as soon as most of its body came out.” Explain it if its head came out. A Mishnah disagrees with Rebbi Eleazar: “If it was a regular birth, when most of its head came out.” Did not the first part say, the head is nothing? Explain it about the incomplete body. Rebbi Jonathan and Rebbi Simeon ben Laqish; Rebbi Jonathan agrees with Rebbi Joḥanan, Rebbi Simeon ben Laqish with Rebbi Eleazar. Rebbi Ze‘ira showed the colleagues his forehead with the skull. One of the house of Gamliel ben Rebbi Leani asked before Rebbi Mana: Since you say, it is a child, does this not imply that one who comes after him is firstborn neither for inheritance nor for the Cohen. He said to him, explain it if both were stillborn.

If it was in pieces and the head came out, what is the rule? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Eleazar disagree. Rebbi Joḥanan said, its head counts for most of it. Rebbi Eleazar said, its head is like any other of its limbs. A Mishnah disagrees with Rebbi Joḥanan: “If it came out in pieces or defective, it is born as soon as most of its body came out.” Explain it if its head came out. A Mishnah disagrees with Rebbi Eleazar: “If it was a regular birth, when most of its head came out.” Did not the first part say, the head is nothing? Explain it about the incomplete body. Rebbi Jonathan and Rebbi Simeon ben Laqish; Rebbi Jonathan agrees with Rebbi Joḥanan, Rebbi Simeon ben Laqish with Rebbi Eleazar. Rebbi Ze‘ira showed the colleagues his forehead with the skull. One of the house of Gamliel ben Rebbi Leani asked before Rebbi Mana: Since you say, it is a child, does this not imply that one who comes after him is firstborn neither for inheritance nor for the Cohen. He said to him, explain it if both were stillborn.

If it was in pieces and the head came out, what is the rule? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Eleazar disagree. Rebbi Joḥanan said, its head counts for most of it. Rebbi Eleazar said, its head is like any other of its limbs. A Mishnah disagrees with Rebbi Joḥanan: “If it came out in pieces or defective, it is born as soon as most of its body came out.” Explain it if its head came out. A Mishnah disagrees with Rebbi Eleazar: “If it was a regular birth, when most of its head came out.” Did not the first part say, the head is nothing? Explain it about the incomplete body. Rebbi Jonathan and Rebbi Simeon ben Laqish; Rebbi Jonathan agrees with Rebbi Joḥanan, Rebbi Simeon ben Laqish with Rebbi Eleazar. Rebbi Ze‘ira showed the colleagues his forehead with the skull. One of the house of Gamliel ben Rebbi Leani asked before Rebbi Mana: Since you say, it is a child, does this not imply that one who comes after him is firstborn neither for inheritance nor for the Cohen. He said to him, explain it if both were stillborn.

If it was in pieces and the head came out, what is the rule? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Eleazar disagree. Rebbi Joḥanan said, its head counts for most of it. Rebbi Eleazar said, its head is like any other of its limbs. A Mishnah disagrees with Rebbi Joḥanan: “If it came out in pieces or defective, it is born as soon as most of its body came out.” Explain it if its head came out. A Mishnah disagrees with Rebbi Eleazar: “If it was a regular birth, when most of its head came out.” Did not the first part say, the head is nothing? Explain it about the incomplete body. Rebbi Jonathan and Rebbi Simeon ben Laqish; Rebbi Jonathan agrees with Rebbi Joḥanan, Rebbi Simeon ben Laqish with Rebbi Eleazar. Rebbi Ze‘ira showed the colleagues his forehead with the skull. One of the house of Gamliel ben Rebbi Leani asked before Rebbi Mana: Since you say, it is a child, does this not imply that one who comes after him is firstborn neither for inheritance nor for the Cohen. He said to him, explain it if both were stillborn.

If it was in pieces and the head came out, what is the rule? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Eleazar disagree. Rebbi Joḥanan said, its head counts for most of it. Rebbi Eleazar said, its head is like any other of its limbs. A Mishnah disagrees with Rebbi Joḥanan: “If it came out in pieces or defective, it is born as soon as most of its body came out.” Explain it if its head came out. A Mishnah disagrees with Rebbi Eleazar: “If it was a regular birth, when most of its head came out.” Did not the first part say, the head is nothing? Explain it about the incomplete body. Rebbi Jonathan and Rebbi Simeon ben Laqish; Rebbi Jonathan agrees with Rebbi Joḥanan, Rebbi Simeon ben Laqish with Rebbi Eleazar. Rebbi Ze‘ira showed the colleagues his forehead with the skull. One of the house of Gamliel ben Rebbi Leani asked before Rebbi Mana: Since you say, it is a child, does this not imply that one who comes after him is firstborn neither for inheritance nor for the Cohen. He said to him, explain it if both were stillborn.

If it was in pieces and the head came out, what is the rule? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Eleazar disagree. Rebbi Joḥanan said, its head counts for most of it. Rebbi Eleazar said, its head is like any other of its limbs. A Mishnah disagrees with Rebbi Joḥanan: “If it came out in pieces or defective, it is born as soon as most of its body came out.” Explain it if its head came out. A Mishnah disagrees with Rebbi Eleazar: “If it was a regular birth, when most of its head came out.” Did not the first part say, the head is nothing? Explain it about the incomplete body. Rebbi Jonathan and Rebbi Simeon ben Laqish; Rebbi Jonathan agrees with Rebbi Joḥanan, Rebbi Simeon ben Laqish with Rebbi Eleazar. Rebbi Ze‘ira showed the colleagues his forehead with the skull. One of the house of Gamliel ben Rebbi Leani asked before Rebbi Mana: Since you say, it is a child, does this not imply that one who comes after him is firstborn neither for inheritance nor for the Cohen. He said to him, explain it if both were stillborn.

If it was in pieces and the head came out, what is the rule? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Eleazar disagree. Rebbi Joḥanan said, its head counts for most of it. Rebbi Eleazar said, its head is like any other of its limbs. A Mishnah disagrees with Rebbi Joḥanan: “If it came out in pieces or defective, it is born as soon as most of its body came out.” Explain it if its head came out. A Mishnah disagrees with Rebbi Eleazar: “If it was a regular birth, when most of its head came out.” Did not the first part say, the head is nothing? Explain it about the incomplete body. Rebbi Jonathan and Rebbi Simeon ben Laqish; Rebbi Jonathan agrees with Rebbi Joḥanan, Rebbi Simeon ben Laqish with Rebbi Eleazar. Rebbi Ze‘ira showed the colleagues his forehead with the skull. One of the house of Gamliel ben Rebbi Leani asked before Rebbi Mana: Since you say, it is a child, does this not imply that one who comes after him is firstborn neither for inheritance nor for the Cohen. He said to him, explain it if both were stillborn.

If it was in pieces and the head came out, what is the rule? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Eleazar disagree. Rebbi Joḥanan said, its head counts for most of it. Rebbi Eleazar said, its head is like any other of its limbs. A Mishnah disagrees with Rebbi Joḥanan: “If it came out in pieces or defective, it is born as soon as most of its body came out.” Explain it if its head came out. A Mishnah disagrees with Rebbi Eleazar: “If it was a regular birth, when most of its head came out.” Did not the first part say, the head is nothing? Explain it about the incomplete body. Rebbi Jonathan and Rebbi Simeon ben Laqish; Rebbi Jonathan agrees with Rebbi Joḥanan, Rebbi Simeon ben Laqish with Rebbi Eleazar. Rebbi Ze‘ira showed the colleagues his forehead with the skull. One of the house of Gamliel ben Rebbi Leani asked before Rebbi Mana: Since you say, it is a child, does this not imply that one who comes after him is firstborn neither for inheritance nor for the Cohen. He said to him, explain it if both were stillborn.

If it was in pieces and the head came out, what is the rule? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Eleazar disagree. Rebbi Joḥanan said, its head counts for most of it. Rebbi Eleazar said, its head is like any other of its limbs. A Mishnah disagrees with Rebbi Joḥanan: “If it came out in pieces or defective, it is born as soon as most of its body came out.” Explain it if its head came out. A Mishnah disagrees with Rebbi Eleazar: “If it was a regular birth, when most of its head came out.” Did not the first part say, the head is nothing? Explain it about the incomplete body. Rebbi Jonathan and Rebbi Simeon ben Laqish; Rebbi Jonathan agrees with Rebbi Joḥanan, Rebbi Simeon ben Laqish with Rebbi Eleazar. Rebbi Ze‘ira showed the colleagues his forehead with the skull. One of the house of Gamliel ben Rebbi Leani asked before Rebbi Mana: Since you say, it is a child, does this not imply that one who comes after him is firstborn neither for inheritance nor for the Cohen. He said to him, explain it if both were stillborn.

If it was in pieces and the head came out, what is the rule? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Eleazar disagree. Rebbi Joḥanan said, its head counts for most of it. Rebbi Eleazar said, its head is like any other of its limbs. A Mishnah disagrees with Rebbi Joḥanan: “If it came out in pieces or defective, it is born as soon as most of its body came out.” Explain it if its head came out. A Mishnah disagrees with Rebbi Eleazar: “If it was a regular birth, when most of its head came out.” Did not the first part say, the head is nothing? Explain it about the incomplete body. Rebbi Jonathan and Rebbi Simeon ben Laqish; Rebbi Jonathan agrees with Rebbi Joḥanan, Rebbi Simeon ben Laqish with Rebbi Eleazar. Rebbi Ze‘ira showed the colleagues his forehead with the skull. One of the house of Gamliel ben Rebbi Leani asked before Rebbi Mana: Since you say, it is a child, does this not imply that one who comes after him is firstborn neither for inheritance nor for the Cohen. He said to him, explain it if both were stillborn.

If it was in pieces and the head came out, what is the rule? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Eleazar disagree. Rebbi Joḥanan said, its head counts for most of it. Rebbi Eleazar said, its head is like any other of its limbs. A Mishnah disagrees with Rebbi Joḥanan: “If it came out in pieces or defective, it is born as soon as most of its body came out.” Explain it if its head came out. A Mishnah disagrees with Rebbi Eleazar: “If it was a regular birth, when most of its head came out.” Did not the first part say, the head is nothing? Explain it about the incomplete body. Rebbi Jonathan and Rebbi Simeon ben Laqish; Rebbi Jonathan agrees with Rebbi Joḥanan, Rebbi Simeon ben Laqish with Rebbi Eleazar. Rebbi Ze‘ira showed the colleagues his forehead with the skull. One of the house of Gamliel ben Rebbi Leani asked before Rebbi Mana: Since you say, it is a child, does this not imply that one who comes after him is firstborn neither for inheritance nor for the Cohen. He said to him, explain it if both were stillborn.

If it was in pieces and the head came out, what is the rule? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Eleazar disagree. Rebbi Joḥanan said, its head counts for most of it. Rebbi Eleazar said, its head is like any other of its limbs. A Mishnah disagrees with Rebbi Joḥanan: “If it came out in pieces or defective, it is born as soon as most of its body came out.” Explain it if its head came out. A Mishnah disagrees with Rebbi Eleazar: “If it was a regular birth, when most of its head came out.” Did not the first part say, the head is nothing? Explain it about the incomplete body. Rebbi Jonathan and Rebbi Simeon ben Laqish; Rebbi Jonathan agrees with Rebbi Joḥanan, Rebbi Simeon ben Laqish with Rebbi Eleazar. Rebbi Ze‘ira showed the colleagues his forehead with the skull. One of the house of Gamliel ben Rebbi Leani asked before Rebbi Mana: Since you say, it is a child, does this not imply that one who comes after him is firstborn neither for inheritance nor for the Cohen. He said to him, explain it if both were stillborn.

If it was in pieces and the head came out, what is the rule? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Eleazar disagree. Rebbi Joḥanan said, its head counts for most of it. Rebbi Eleazar said, its head is like any other of its limbs. A Mishnah disagrees with Rebbi Joḥanan: “If it came out in pieces or defective, it is born as soon as most of its body came out.” Explain it if its head came out. A Mishnah disagrees with Rebbi Eleazar: “If it was a regular birth, when most of its head came out.” Did not the first part say, the head is nothing? Explain it about the incomplete body. Rebbi Jonathan and Rebbi Simeon ben Laqish; Rebbi Jonathan agrees with Rebbi Joḥanan, Rebbi Simeon ben Laqish with Rebbi Eleazar. Rebbi Ze‘ira showed the colleagues his forehead with the skull. One of the house of Gamliel ben Rebbi Leani asked before Rebbi Mana: Since you say, it is a child, does this not imply that one who comes after him is firstborn neither for inheritance nor for the Cohen. He said to him, explain it if both were stillborn.

If it was in pieces and the head came out, what is the rule? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Eleazar disagree. Rebbi Joḥanan said, its head counts for most of it. Rebbi Eleazar said, its head is like any other of its limbs. A Mishnah disagrees with Rebbi Joḥanan: “If it came out in pieces or defective, it is born as soon as most of its body came out.” Explain it if its head came out. A Mishnah disagrees with Rebbi Eleazar: “If it was a regular birth, when most of its head came out.” Did not the first part say, the head is nothing? Explain it about the incomplete body. Rebbi Jonathan and Rebbi Simeon ben Laqish; Rebbi Jonathan agrees with Rebbi Joḥanan, Rebbi Simeon ben Laqish with Rebbi Eleazar. Rebbi Ze‘ira showed the colleagues his forehead with the skull. One of the house of Gamliel ben Rebbi Leani asked before Rebbi Mana: Since you say, it is a child, does this not imply that one who comes after him is firstborn neither for inheritance nor for the Cohen. He said to him, explain it if both were stillborn.

If it was in pieces and the head came out, what is the rule? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Eleazar disagree. Rebbi Joḥanan said, its head counts for most of it. Rebbi Eleazar said, its head is like any other of its limbs. A Mishnah disagrees with Rebbi Joḥanan: “If it came out in pieces or defective, it is born as soon as most of its body came out.” Explain it if its head came out. A Mishnah disagrees with Rebbi Eleazar: “If it was a regular birth, when most of its head came out.” Did not the first part say, the head is nothing? Explain it about the incomplete body. Rebbi Jonathan and Rebbi Simeon ben Laqish; Rebbi Jonathan agrees with Rebbi Joḥanan, Rebbi Simeon ben Laqish with Rebbi Eleazar. Rebbi Ze‘ira showed the colleagues his forehead with the skull. One of the house of Gamliel ben Rebbi Leani asked before Rebbi Mana: Since you say, it is a child, does this not imply that one who comes after him is firstborn neither for inheritance nor for the Cohen. He said to him, explain it if both were stillborn.

Rebbi Isaac bar Nahman in the name or Rebbi Eleazar: The head of a bird by most of it. Rebbi Ze‘ira in the name of Samuel: The throat of a bird by most of it. There came a case before Rebbi Yose about [a bird whose throat] was punctured by a needle’s width. Do we not know what “most” means?

Rebbi Isaac bar Nahman in the name or Rebbi Eleazar: The head of a bird by most of it. Rebbi Ze‘ira in the name of Samuel: The throat of a bird by most of it. There came a case before Rebbi Yose about [a bird whose throat] was punctured by a needle’s width. Do we not know what “most” means?

Rebbi Isaac bar Nahman in the name or Rebbi Eleazar: The head of a bird by most of it. Rebbi Ze‘ira in the name of Samuel: The throat of a bird by most of it. There came a case before Rebbi Yose about [a bird whose throat] was punctured by a needle’s width. Do we not know what “most” means?

Rebbi Isaac bar Nahman in the name or Rebbi Eleazar: The head of a bird by most of it. Rebbi Ze‘ira in the name of Samuel: The throat of a bird by most of it. There came a case before Rebbi Yose about [a bird whose throat] was punctured by a needle’s width. Do we not know what “most” means?

What [can be derived] from the common characteristic of the sins, that is a penalty. This isn't a question, because Rebbi Yehuda doesn't hold like Rebbi Akiva [who says that false witnesses is penalty].

What [can be derived] from the common characteristic of the sins, that is a penalty. This isn't a question, because Rebbi Yehuda doesn't hold like Rebbi Akiva [who says that false witnesses is penalty].

Rather what [can be derived] from the common characteristic of the sins that possesses a stringency? Rebbi Yehuda doesn't consider a stringency to be a question.

They use it to drive a scriptural warning for false witnesses. And from where does Rabbi Meir derive the scriptural warning for false witnesses? Rebbi Yermiah says, he derives it from the verse (Deuteronomy 19, 20) "The remaining ones should hear, fear, and do no more evil".

If others [a third set] came and were found to be zomemim [by the testimony of the second set], if others came and were found to be zomemim, even if there were one hundred [sets of witnesses], they all get executed. Rebbi Yehudah says, this group [the second set] is considered to be a 'plotting group' and no one gets executed besides for the first set of witnesses.

In the school of Rebbi Yishmeal it was taught, (Deuteronomy 19, 16) "to bear perverted testimony against him" [we derive from this verse that witnesses do nitty before zomemim] until the bodies of the testimony[the witnesses] become prevented.

If this [the second group of witnesses] is a plotting group, and even the first group shouldn't be executed. Rebbi Abahu says, [The case in the mishna is] when they were already executed.

There was a woman who had brought in witnesses who were find to be liars, [and she] had brought in [a second set] of witnesses who were [also] found to be liars. She went and brought in author set [of witnesses] who were not find to be liars. Reish Lakash said, She has been established [as someone who brings in false witnesses]. Rebbi Elazar responded, does the fact that she has been established [as bringing in false witnesses] cause all of Israel to be established [as being false witnesses]!?

At a different time they [Reish Lakash and Rebbi Elazar] were sitting before Rebbi Yochanon and this story came before them. Reish Lakash said, She has been established [as someone who brings in false witnesses]. Rebbi Yochanon responded, does the fact that she has been established [as bringing in false witnesses] cause all of Israel to be established [as being false witnesses]!? He [Reish Lakash] then proceeded to look at Rebbi Elazar crossly. He said [to Rebbi Elazar], You heard this from the blacksmith's son [Rebbi Yochanon], and you didn't say it over in his name?!

At a different time they [Reish Lakash and Rebbi Elazar] were sitting before Rebbi Yochanon and this story came before them. Reish Lakash said, She has been established [as someone who brings in false witnesses]. Rebbi Yochanon responded, does the fact that she has been established [as bringing in false witnesses] cause all of Israel to be established [as being false witnesses]!? He [Reish Lakash] then proceeded to look at Rebbi Elazar crossly. He said [to Rebbi Elazar], You heard this from the blacksmith's son [Rebbi Yochanon], and you didn't say it over in his name?!

At a different time they [Reish Lakash and Rebbi Elazar] were sitting before Rebbi Yochanon and this story came before them. Reish Lakash said, She has been established [as someone who brings in false witnesses]. Rebbi Yochanon responded, does the fact that she has been established [as bringing in false witnesses] cause all of Israel to be established [as being false witnesses]!? He [Reish Lakash] then proceeded to look at Rebbi Elazar crossly. He said [to Rebbi Elazar], You heard this from the blacksmith's son [Rebbi Yochanon], and you didn't say it over in his name?!

At a different time they [Reish Lakash and Rebbi Elazar] were sitting before Rebbi Yochanon and this story came before them. Reish Lakash said, She has been established [as someone who brings in false witnesses]. Rebbi Yochanon responded, does the fact that she has been established [as bringing in false witnesses] cause all of Israel to be established [as being false witnesses]!? He [Reish Lakash] then proceeded to look at Rebbi Elazar crossly. He said [to Rebbi Elazar], You heard this from the blacksmith's son [Rebbi Yochanon], and you didn't say it over in his name?!

At a different time they [Reish Lakash and Rebbi Elazar] were sitting before Rebbi Yochanon and this story came before them. Reish Lakash said, She has been established [as someone who brings in false witnesses]. Rebbi Yochanon responded, does the fact that she has been established [as bringing in false witnesses] cause all of Israel to be established [as being false witnesses]!? He [Reish Lakash] then proceeded to look at Rebbi Elazar crossly. He said [to Rebbi Elazar], You heard this from the blacksmith's son [Rebbi Yochanon], and you didn't say it over in his name?!