## Niddah Daf 27a

###### Niddah 27a:1
[Niddah 27a:1](https://torahapp.org/share/book/Niddah/r/27a:1)

חוֹמֶר שְׁנֵי וְלָדוֹת, שֶׁאֲנִי אוֹמֵר שֶׁמָּא נִמּוֹחַ שָׁפִיר שֶׁל שִׁלְיָא וְנִמּוֹחָה שִׁלְיָא שֶׁל שָׁפִיר. תְּיוּבְתָּא.

**William Davidson Edition - English:**
the **stringency of two offspring, as I say: Perhaps** the **gestational sac of** this **afterbirth,** which contained the offspring, **disintegrated, and** the **afterbirth of** the **gestational sac** containing the fetus shaped like an animal also **disintegrated.** If so, there are two offspring, and as it is possible that one is male and the other female, the mother must observe the strictures of one who gave birth to both a male and a female. In any event, this *baraita* is **a conclusive refutation** of Rabbi Yehuda HaNasi’s claim that it is impossible for an afterbirth to be tied to a fetus that has the form of a bird.


###### Niddah 27a:2
[Niddah 27a:2](https://torahapp.org/share/book/Niddah/r/27a:2)

אָמַר רַבָּה בַּר שֵׁילָא, אָמַר רַב מַתְנָה, אָמַר שְׁמוּאֵל: מַעֲשֶׂה וְתָלוּ אֶת הַשִּׁלְיָא בַּוָּלָד עַד עֲשָׂרָה יָמִים, וְלֹא אָמְרוּ תּוֹלִין אֶלָּא בְּשִׁלְיָא הַבָּאָה אַחַר הַוָּלָד.

**William Davidson Edition - English:**
§ **Rabba bar Sheila says** that **Rav Mattana says** that **Shmuel says: An incident** occurred where the Sages **attributed the afterbirth** that a woman discharged **to an offspring** that was born **up to ten days** beforehand. **And** Shmuel added that the Sages **said** that one **attributes** an afterbirth to an offspring that was born **only** in the case **of an afterbirth that emerges after the offspring** is born. By contrast, an afterbirth that emerges before the offspring is born is not attributed to that offspring.


###### Niddah 27a:3
[Niddah 27a:3](https://torahapp.org/share/book/Niddah/r/27a:3)

אָמַר רַבָּה בַּר בַּר חַנָּה, אָמַר רַבִּי יוֹחָנָן: מַעֲשֶׂה וְתָלוּ אֶת הַשִּׁלְיָא בַּוָּלָד, עַד עֶשְׂרִים וּשְׁלֹשָׁה יָמִים. אֲמַר לֵיהּ רַב יוֹסֵף: עַד עֶשְׂרִים וְאַרְבָּעָה אָמְרַתְּ לַן.

**William Davidson Edition - English:**
**Rabba bar bar Ḥana says** that **Rabbi Yoḥanan says:** There was **an incident** where the Sages **attributed the afterbirth to an offspring** that was born **up to twenty-three days** beforehand. **Rav Yosef said to him** a correction of his statement: **You said to us** on another occasion that the offspring was born **up to twenty-four** days beforehand.


###### Niddah 27a:4
[Niddah 27a:4](https://torahapp.org/share/book/Niddah/r/27a:4)

אָמַר רַב אַחָא בְּרֵיהּ דְּרַב עַוִּירָא, אָמַר רַבִּי יִצְחָק: מַעֲשֶׂה וְנִשְׁתַּהָה הַוָּלָד אַחַר חֲבֵירוֹ שְׁלֹשִׁים וּשְׁלֹשָׁה יוֹם. אֲמַר לֵיהּ רַב יוֹסֵף: שְׁלֹשִׁים וְאַרְבָּעָה אָמְרַתְּ לַן.

**William Davidson Edition - English:**
**Rav Aḥa, son of Rav Avira, says** that **Rabbi Yitzḥak says:** There was **an incident** where a woman was pregnant with twins, **and** one **offspring remained** in the womb for **thirty-three days after the other** offspring was born. **Rav Yosef said to him: You said to us** on another occasion that the second offspring was born **thirty-four** days after the first.


###### Niddah 27a:5
[Niddah 27a:5](https://torahapp.org/share/book/Niddah/r/27a:5)

הָנִיחָא לְמַאן דְּאָמַר יוֹלֶדֶת לְתִשְׁעָה יוֹלֶדֶת לִמְקוּטָּעִין, מַשְׁכַּחַתְּ לַהּ אֶחָד נִגְמְרָה צוּרָתוֹ לְסוֹף שִׁבְעָה, וְאֶחָד נִגְמְרָה צוּרָתוֹ לִתְחִלַּת תִּשְׁעָה. אֶלָּא לְמַאן דְּאָמַר יוֹלֶדֶת לְתִשְׁעָה אֵינָהּ יוֹלֶדֶת לִמְקוּטָּעִין, מַאי אִיכָּא לְמֵימַר?

**William Davidson Edition - English:**
The Gemara asks: **This works out well according to the one who says** that if a woman **gives birth** to a baby **in** her **ninth** month, **she can give birth prematurely** (see *Rosh HaShana* 11a). **You find** a situation where there could be such a difference between the births of the two twins if **the form of one** of the twin fetuses **was completed at the end of the seventh** month, and it is born at that stage, **and the form of** the other **one was completed at the beginning of the ninth** month, and it is born then. In such a case, there can be a difference of thirty-four days between the births. **But according to the one who says** that a woman who **gives birth** to a baby **in** her **ninth** month **cannot give birth prematurely,** but rather she gives birth at the end of the ninth month, **what is there to say?**


###### Niddah 27a:6
[Niddah 27a:6](https://torahapp.org/share/book/Niddah/r/27a:6)

אֵיפוֹךְ שְׁמַעְתָּתָא: שְׁלֹשִׁים וּשְׁלֹשָׁה — לְשִׁלְיָא, עֶשְׂרִים וּשְׁלֹשָׁה — לְוָלָד.

**William Davidson Edition - English:**
The Gemara answers that one should **reverse the statements:** The difference of **thirty-three** days was stated **with regard to** a case of **an afterbirth** that was discharged an extended period after the birth of the offspring, whereas the gap of **twenty-three** days was stated **with regard to** a case of an **offspring** that was born after its twin.


###### Niddah 27a:7
[Niddah 27a:7](https://torahapp.org/share/book/Niddah/r/27a:7)

אָמַר רַבִּי אָבִין בַּר רַב אַדָּא, אָמַר רַב מְנַחֵם אִישׁ כְּפַר שְׁעָרִים, וְאָמְרִי לַהּ בֵּית שְׁעָרִים: מַעֲשֶׂה וְנִשְׁתַּהָה וָלָד אֶחָד אַחַר חֲבֵירוֹ שְׁלֹשָׁה חֳדָשִׁים, וַהֲרֵי הֵם יוֹשְׁבִים לְפָנֵינוּ בְּבֵית הַמִּדְרָשׁ. וּמַאן נִינְהוּ? יְהוּדָה וְחִזְקִיָּה בְּנֵי רַבִּי חִיָּיא.

**William Davidson Edition - English:**
**Rabbi Avin bar Rav Adda says** that **Rav Menaḥem of the village of She’arim, and some say** that he was from **Beit She’arim, says: An incident** occurred where **one offspring remained** in the womb **after the other** was born for **three months, and** both twins **are sitting before us in the study hall. And who are they?** They are **Yehuda and Ḥizkiyya, the sons of Rabbi Ḥiyya.**


###### Niddah 27a:8
[Niddah 27a:8](https://torahapp.org/share/book/Niddah/r/27a:8)

וְהָא אָמַר מָר: אֵין אִשָּׁה מִתְעַבֶּרֶת וְחוֹזֶרֶת וּמִתְעַבֶּרֶת! אָמַר אַבָּיֵי: טִיפָּה אַחַת הָיְתָה וְנִתְחַלְּקָה לִשְׁתַּיִם, אֶחָד נִגְמְרָה צוּרָתוֹ בִּתְחִלַּת שִׁבְעָה, וְאֶחָד בְּסוֹף תִּשְׁעָה.

**William Davidson Edition - English:**
The Gemara asks: **But didn’t the Master say** that **a woman cannot become pregnant and again become pregnant** with another offspring while she is pregnant with the first? **Abaye says:** Both twins were conceived at the same time; **it was one drop** of semen **and it split into two. The form of one was completed at the beginning of the seventh** month, **and** the form of the other **one** was completed **at the end of the ninth** month.


###### Niddah 27a:9
[Niddah 27a:9](https://torahapp.org/share/book/Niddah/r/27a:9)

שִׁלְיָא בַּבַּיִת — הַבַּיִת טָמֵא. תָּנוּ רַבָּנַן: שִׁלְיָא בַּבַּיִת — הַבַּיִת טָמֵא, לֹא שֶׁהַשִּׁלְיָא וָלָד, אֶלָּא שֶׁאֵין שִׁלְיָא שֶׁאֵין וָלָד עִמָּהּ, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי וְרַבִּי יְהוּדָה וְרַבִּי שִׁמְעוֹן מְטַהֲרִין.

**William Davidson Edition - English:**
§ The mishna teaches that if there is **an afterbirth in the house, the house is impure** in the sense that everything under the roof contracts impurity imparted by a corpse. **The Sages taught** in a *baraita*: If there is **an afterbirth in the house, the house is impure.** The reason is **not that the** status of **an afterbirth** is that of **an offspring; rather,** it is **that there is no afterbirth without an offspring,** and the offspring rendered the contents of the house impure. This is **the statement of Rabbi Meir. Rabbi Yosei and Rabbi Yehuda and Rabbi Shimon deem** the contents of the house **pure.**


###### Niddah 27a:10
[Niddah 27a:10](https://torahapp.org/share/book/Niddah/r/27a:10)

אָמְרוּ לוֹ לְרַבִּי מֵאִיר: אִי אַתָּה מוֹדֶה שֶׁאִם הוֹצִיאוּהוּ בְּסֵפֶל לַבַּיִת הַחִיצוֹן, שֶׁהוּא טָהוֹר? אָמַר לָהֶן: אֲבָל. וְלָמָּה? לְפִי שֶׁאֵינוֹ.

**William Davidson Edition - English:**
These Sages **said to Rabbi Meir: Do you not concede that if** people **removed** the afterbirth **to the outer room** of the house **in a basin, that** the room **is pure?** Rabbi Meir **said to them** in response: **Indeed,** that room is pure; **but why** so? **Because** the offspring **does not exist** anymore, i.e., it presumably disintegrated while it was moved from place to place.


###### Niddah 27a:11
[Niddah 27a:11](https://torahapp.org/share/book/Niddah/r/27a:11)

אָמְרוּ לוֹ: כְּשֵׁם שֶׁאֵינוֹ בַּבַּיִת הַחִיצוֹן, כָּךְ אֵינוֹ בַּבַּיִת הַפְּנִימִי! אָמַר לָהֶן: אֵינוֹ דּוֹמֶה נִמּוֹק פַּעַם אַחַת, לְנִמּוֹק שְׁתֵּי פְּעָמִים.

**William Davidson Edition - English:**
These Sages **said to him: Just as** the offspring **does not exist** when the afterbirth is moved **to the outer room, so too, it does not exist** when the afterbirth is **in the inner room** either. In other words, the offspring presumably disintegrated while it was moved from the woman’s womb to the place in the house where it is located. Rabbi Meir **said to them:** A situation in which the offspring **disintegrated once,** when the afterbirth was moved to its first location in the house, **is not comparable to** a case where the offspring **disintegrated twice,** i.e., when the afterbirth was first moved to the interior room of the house and then moved to the outer room.


###### Niddah 27a:12
[Niddah 27a:12](https://torahapp.org/share/book/Niddah/r/27a:12)

יָתֵיב רַב פָּפָּא אֲחוֹרֵי דְּרַב בִּיבִי קַמֵּיהּ דְּרַב הַמְנוּנָא, וְיָתֵיב וְקָאָמַר: מַאי טַעְמָא דְּרַבִּי שִׁמְעוֹן? קָסָבַר כׇּל טוּמְאָה שֶׁנִּתְעָרֵב בָּהּ מִמִּין אַחֵר — בְּטֵלָה.

**William Davidson Edition - English:**
§ **Rav Pappa sat behind Rav Beivai** in the study hall **before** their teacher **Rav Hamnuna, and he sat and said: What is the reason** for the opinion **of Rabbi Shimon,** that a house in which there is an afterbirth is pure? **He holds** that with regard to **any** item that has **ritual impurity with which** there **was mixed** an item **of another type,** it **is nullified** by the other item and is pure. Consequently, in the case of an offspring that disintegrated, the disintegrated offspring is nullified by the blood of the childbirth.


###### Niddah 27a:13
[Niddah 27a:13](https://torahapp.org/share/book/Niddah/r/27a:13)

אֲמַר לְהוּ רַב פָּפָּא: הַיְינוּ נָמֵי טַעְמַיְיהוּ דְּרַבִּי יְהוּדָה וְרַבִּי יוֹסֵי. אַחִיכוּ עֲלֵיהּ, מַאי שְׁנָא? פְּשִׁיטָא!

**William Davidson Edition - English:**
**Rav Pappa said to** Rav Beivai, who was a greater scholar than he, and to Rav Hamnuna his teacher: **This is also the reason** for the opinion **of Rabbi Yehuda and Rabbi Yosei,** who agree with Rabbi Shimon in the above *baraita*. Rav Beivai and Rav Hamnuna **laughed at him: What is different** about the opinion of Rabbi Yehuda and Rabbi Yosei? Since the statement of Rabbi Shimon is attributed to them as well, it is **obvious** that their reasoning is the same.


###### Niddah 27a:14
[Niddah 27a:14](https://torahapp.org/share/book/Niddah/r/27a:14)

אָמַר רַב פָּפָּא: אֲפִילּוּ כִּי הָא מִילְּתָא לֵימָא אִינִישׁ, וְלָא נִשְׁתּוֹק קַמֵּיהּ רַבֵּיהּ, מִשּׁוּם שֶׁנֶּאֱמַר: ״אִם נָבַלְתָּ בְהִתְנַשֵּׂא וְאִם זַמּוֹתָ יָד לְפֶה״.

**William Davidson Edition - English:**
**Rav Pappa said** with regard to this incident: **A person should say a matter even** as obvious **as this** one, **and one should not be silent in the presence of his teacher,** despite the possibility that other people might laugh at him, **because it is stated: “If you have done foolishly in lifting up yourself, or if you have planned devices [*zammota*], lay your hand over your mouth”** (Proverbs 30:32). One who acts “foolishly” over matters of Torah by not hesitating to issue statements that might be ridiculed will ultimately be exalted and lifted up. Conversely, one who muzzles [*zamam*] himself due to embarrassment will end up with his hand over his mouth, unable to answer questions that are posed to him.


###### Niddah 27a:15
[Niddah 27a:15](https://torahapp.org/share/book/Niddah/r/27a:15)

וְאַזְדָּא רַבִּי שִׁמְעוֹן לְטַעְמֵיהּ, דְּתַנְיָא: מְלֹא תַּרְוָד רָקָב שֶׁנָּפַל לְתוֹכוֹ עָפָר כֹּל שֶׁהוּ — טָמֵא, וְרַבִּי שִׁמְעוֹן מְטַהֵר.

**William Davidson Edition - English:**
With regard to Rabbi Shimon’s opinion that the woman is pure because the offspring is nullified by the blood of childbirth, the Gemara notes: **And Rabbi Shimon follows his** standard line of **reasoning, as it is taught** in a *baraita*: In the case of **a ladleful [*melo tarvad*] of dust** from a corpse, which is the minimum amount that renders everything in a house impure, **into which any amount of dirt fell,** the house is **impure; and Rabbi Shimon deems** it **pure.**


###### Niddah 27a:16
[Niddah 27a:16](https://torahapp.org/share/book/Niddah/r/27a:16)

מַאי טַעְמָא דְּרַבִּי שִׁמְעוֹן? אָמַר רַבָּה: אַשְׁכַּחְתִּינְהוּ לְרַבָּנַן דְּבֵי רַב דְּיָתְבִי וְקָאָמְרִי, אִי אֶפְשָׁר שֶׁלֹּא יִרְבּוּ שְׁתֵּי פְּרִידוֹת עָפָר עַל פְּרִידָה אַחַת שֶׁל רָקָב, וְחָסַיר לֵיהּ.

**William Davidson Edition - English:**
The Gemara asks: **What is the reason** for the opinion **of Rabbi Shimon?** Why is the house pure when it contains a ladleful of dust from a corpse? **Rabba said: I found the Sages of the study hall of Rav sitting and saying:** The reason Rabbi Shimon deems the house pure is that **it is impossible for** there **not to be two grains of dirt** that are **more than one grain of dust** from the corpse, in a certain place in the mixture. **And** as that grain of dust from the corpse is nullified by the dirt, the amount of dust that remains **is insufficient** for rendering the house impure.


###### Niddah 27a:17
[Niddah 27a:17](https://torahapp.org/share/book/Niddah/r/27a:17)

וְאָמֵינָא לְהוּ: אַדְּרַבָּה, אִי אֶפְשָׁר שֶׁלֹּא יִרְבּוּ שְׁתֵּי פְּרִידוֹת רָקָב עַל

**William Davidson Edition - English:**
**And I said to them: On the contrary,** according to this reasoning the house should certainly be impure, as **it is impossible for** there **not to be two grains of dust** from the corpse that are **more than**