## Shabbat Daf 136a

###### Shabbat 136a:1
[Shabbat 136a:1](https://torahapp.org/share/book/Shabbat/r/136a:1)

מִימְהָל הֵיכִי מָהֲלִינַן לֵיהּ!

**William Davidson Edition - English:**
If so, with regard to **circumcision, how can we circumcise him?** Perhaps he is a stillborn and one may not desecrate Shabbat for his circumcision.


###### Shabbat 136a:2
[Shabbat 136a:2](https://torahapp.org/share/book/Shabbat/r/136a:2)

אָמַר רַב אַדָּא בַּר אַהֲבָה: מָלִין אוֹתוֹ מִמָּה נַפְשָׁךְ: אִם חַי הוּא — שַׁפִּיר קָא מָהֵיל, וְאִם לָאו — מְחַתֵּךְ בְּבָשָׂר הוּא.

**William Davidson Edition - English:**
**Rav Adda bar Ahava said: One may circumcise him whichever way you look at it,** based on the following calculation: **If he is** a child who will **live,** the circumcisor **may well circumcise** the child, **and if not,** if the child is a stillborn and the circumcisor **is** merely **cutting flesh,** one who cuts the flesh of a corpse or the flesh of one with the legal status of a corpse is not considered to have made a wound, and therefore has not performed a prohibited labor.


###### Shabbat 136a:3
[Shabbat 136a:3](https://torahapp.org/share/book/Shabbat/r/136a:3)

וְאֶלָּא הָא דְּתַנְיָא: סָפֵק בֶּן שִׁבְעָה, סָפֵק בֶּן שְׁמוֹנָה — אֵין מְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת, אַמַּאי? נִימְהֲלֵיהּ מִמָּה נַפְשָׁךְ! אִם חַי הוּא — שַׁפִּיר קָא מָהֵיל, וְאִם לָאו — מְחַתֵּךְ בְּבָשָׂר הוּא!

**William Davidson Edition - English:**
The Gemara raises a difficulty: **And however,** with regard to **that which was taught** in a *baraita*: If there is **uncertainty** whether he was **born after seven** months of pregnancy, and **uncertainty** whether he was **born after eight** months, **one does not desecrate Shabbat on his** behalf and circumcise him. The Gemara asks: **Why? Let us circumcise him** on Shabbat, as **whichever way you look at it,** that is appropriate. **If he is** a child that will **live,** the circumcisor **may well circumcise** the child, **and if not, he is** merely **cutting** the **flesh** of a corpse, which does not violate any Shabbat prohibitions.


###### Shabbat 136a:4
[Shabbat 136a:4](https://torahapp.org/share/book/Shabbat/r/136a:4)

אָמַר מָר בְּרֵיהּ דְּרָבִינָא: אֲנָא וְרַב נְחוּמִי בַּר זְכַרְיָה תַּרְגֵּימְנָא: מִימְהָל — הָכִי נָמֵי מָהֲלִינַן לֵיהּ. לֹא נִצְרְכָה אֶלָּא לְמַכְשִׁירֵי מִילָה, וְאַלִּיבָּא דְּרַבִּי אֱלִיעֶזֶר.

**William Davidson Edition - English:**
**Mar, son of Ravina, said: Rav Naḥumei bar Zekharya and I interpreted** this as follows: Indeed, as for **circumcision** itself, **we** do **indeed circumcise** that child even on Shabbat. It **was only necessary** to say that one does not desecrate Shabbat on his behalf **with regard to** the issue of preparing **facilitators of circumcision** on Shabbat, **in accordance with** the opinion of **Rabbi Eliezer** that actions that facilitate circumcision at its appointed time override Shabbat.


###### Shabbat 136a:5
[Shabbat 136a:5](https://torahapp.org/share/book/Shabbat/r/136a:5)

אָמַר אַבָּיֵי, כְּתַנָּאֵי: ״וְכִי יָמוּת מִן הַבְּהֵמָה אֲשֶׁר הִיא לָכֶם לְאׇכְלָה״, לְהָבִיא בֶּן שְׁמֹנֶה שֶׁאֵין שְׁחִיטָתוֹ מְטַהַרְתּוֹ. רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה וְרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן אוֹמְרִים: שְׁחִיטָתוֹ מְטַהַרְתּוֹ.

**William Davidson Edition - English:**
**Abaye said:** The issue of whether a child who has not yet survived thirty days from his birth is considered viable is **parallel to** a dispute between **the *tanna’im*** with regard to the interpretation of the verse: **“And if any animal of which you may eat shall die,** one who touches its carcass shall be impure until the evening” (Leviticus 11:39). The verse is interpreted as coming **to include offspring of eight** months. Large domesticated animals typically give birth after a gestation period of nine months. If an animal of that sort gives birth after eight months, its offspring is deemed to be not viable and **its slaughter does not purify it.** Rather, it assumes the status of an unslaughtered animal, which is not only prohibited to be eaten, but also transmits ritual impurity to those who touch or move it. **Rabbi Yosei, son of Rabbi Yehuda, and Rabbi Elazar, son of Rabbi Shimon, say: Its slaughter purifies it,** and it does not assume unslaughtered animal status.


###### Shabbat 136a:6
[Shabbat 136a:6](https://torahapp.org/share/book/Shabbat/r/136a:6)

מַאי לָאו בְּהָא קָא מִיפַּלְגִי: דְּמָר סָבַר חַי הוּא, וּמָר סָבַר מֵת הוּא.

**William Davidson Edition - English:**
**What, is it not that this** is the matter with regard to which **they disagree? That** this **Master holds** that the animal **is** considered **alive** and therefore its slaughter is effective, as is the case with regard to all pure animals, **while** this **Master,** the first *tanna*, **holds** that it **is** considered **dead.**


###### Shabbat 136a:7
[Shabbat 136a:7](https://torahapp.org/share/book/Shabbat/r/136a:7)

אָמַר רָבָא: אִי הָכִי, אַדְּמִיפַּלְגִי לְעִנְיַן טוּמְאָה וְטׇהֳרָה, לִיפַּלְגִי לְעִנְיַן אֲכִילָה!

**William Davidson Edition - English:**
**Rava said: If so, instead of disagreeing over** the issue of **impurity and purity, let them disagree over** the issue of **eating,** i.e., whether it is permitted to eat this offspring after it is slaughtered. Since they did not dispute this point, their disagreement must revolve around a different factor.


###### Shabbat 136a:8
[Shabbat 136a:8](https://torahapp.org/share/book/Shabbat/r/136a:8)

אֶלָּא דְּכוּלֵּי עָלְמָא מֵת הוּא, וְרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה וְרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן סָבְרִי כִּטְרֵפָה: טְרֵפָה לָאו אַף עַל גַּב דְּמֵתָה הִיא — שְׁחִיטָתָהּ מְטַהַרְתָּהּ, הָכָא נָמֵי — לָא שְׁנָא. וְרַבָּנַן: לָא דָּמֵי לִטְרֵפָה, טְרֵפָה — הָיְתָה לָהּ שְׁעַת הַכּוֹשֶׁר, הַאי — לֹא הָיְתָה לָהּ שְׁעַת הַכּוֹשֶׁר.

**William Davidson Edition - English:**
**Rather,** it must be that **everyone agrees** that **it is** considered **dead,** yet **Rabbi Yosei, son of Rabbi Yehuda, and Rabbi Elazar, son of Rabbi Shimon, hold** that it has the legal status **like** that of **a *tereifa*,** an animal with a condition that will cause it to die within twelve months. With regard to a ***tereifa*, is it not that even though it is** considered **dead** from the perspective of *halakha* because there is no possibility of long-term survival, nevertheless, if it is slaughtered, **its slaughter purifies it?** It does not cause ritual impurity like an unslaughtered animal, even though it may not be eaten. **Here too, it is no different. And the Rabbis,** who do not accept this claim, say: **It is not similar to a *tereifa*,** since **a *tereifa* had a period of fitness** before it became a *tereifa*. However, **this** animal that was born after eight months of pregnancy **did not** ever **have a period of fitness.**


###### Shabbat 136a:9
[Shabbat 136a:9](https://torahapp.org/share/book/Shabbat/r/136a:9)

וְכִי תֵּימָא: טְרֵפָה מִבֶּטֶן, מַאי אִיכָּא לְמֵימַר? הָתָם — יֵשׁ בְּמִינָהּ שְׁחִיטָה, הָכָא — אֵין בְּמִינָהּ שְׁחִיטָה.

**William Davidson Edition - English:**
**And if you say:** With regard to an animal that was a ***tereifa* from the womb** and was born in that condition, **what is there to say?** It too never had a period of fitness. There is a distinction between the cases. **There,** with regard to a *tereifa*, **there is slaughter in its type; here,** with regard to a stillborn, **there is no slaughter in its type,** as there is no circumstance where slaughter of a stillborn animal is appropriate.


###### Shabbat 136a:10
[Shabbat 136a:10](https://torahapp.org/share/book/Shabbat/r/136a:10)

אִיבַּעְיָא לְהוּ: מִי פְּלִיגִי רַבָּנַן עֲלֵיהּ דְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, אוֹ לָא? אִם תִּמְצֵי לוֹמַר פְּלִיגִי, הֲלָכָה כְּמוֹתוֹ, אוֹ אֵין הֲלָכָה כְּמוֹתוֹ?

**William Davidson Edition - English:**
**A dilemma was raised before** the Sages: **Do the Rabbis disagree with Rabban Shimon ben Gamliel,** who holds that any animal that survived for eight days after birth is presumed viable, **or not? If you say** that they **disagree,** the dilemma is: **Is** the ***halakha* in accordance with his** opinion, **or is** the ***halakha* not in accordance with his** opinion?


###### Shabbat 136a:11
[Shabbat 136a:11](https://torahapp.org/share/book/Shabbat/r/136a:11)

תָּא שְׁמַע: עֵגֶל שֶׁנּוֹלַד בְּיוֹם טוֹב — שׁוֹחֲטִין אוֹתוֹ בְּיוֹם טוֹב! הָכָא בְּמַאי עָסְקִינַן, דְּקִים לֵיהּ בְּגַוֵּויהּ שֶׁכָּלוּ לוֹ חֳדָשָׁיו.

**William Davidson Edition - English:**
**Come** and **hear** proof from that which we learned: With regard to a **calf that was born on a Festival, one may slaughter** it **on** the **Festival.** Apparently, Rabban Shimon ben Gamliel’s opinion is not accepted, and one need not wait eight days after the animal is born. The Gemara refutes this: **With what are we dealing here?** It is a case in **which one is certain that its months** of gestation **were completed,** and therefore, it is certainly not stillborn.


###### Shabbat 136a:12
[Shabbat 136a:12](https://torahapp.org/share/book/Shabbat/r/136a:12)

תָּא שְׁמַע: וְשָׁוִין, שֶׁאִם נוֹלַד הוּא וּמוּמוֹ עִמּוֹ — שֶׁזֶּה מִן הַמּוּכָן! הָכָא נָמֵי שֶׁכָּלוּ לוֹ חֳדָשָׁיו.

**William Davidson Edition - English:**
**Come** and **hear** another proof from that which we learned: Rabbi Yehuda and Rabbi Shimon, who disagreed with regard to whether or not it is permitted to inspect firstborn animals for blemishes on a Festival, **agree that if** a firstborn animal **was born with its blemish, it is** considered **prepared** for use on the Festival. It is not deemed set-aside and an expert may examine it to determine whether or not it is a permanent blemish. Apparently, a firstborn animal may be slaughtered on the day of its birth. The Gemara refutes this proof as well: It is a case in **which one is certain that its months** of gestation **were completed,** and it is certainly not stillborn.


###### Shabbat 136a:13
[Shabbat 136a:13](https://torahapp.org/share/book/Shabbat/r/136a:13)

תָּא שְׁמַע, דְּאָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: הֲלָכָה כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. הֲלָכָה — מִכְּלָל דִּפְלִיגִי. שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
**Come** and **hear** a solution to the dilemma, **as Rav Yehuda said** that **Shmuel said:** The ***halakha*** in this matter **is in accordance with** the opinion of **Rabban Shimon ben Gamliel.** Nonetheless, from the fact that the ***halakha*** was ruled in accordance with Rabban Shimon ben Gamliel, **by inference,** the Sages **disagree** with his ruling. The Gemara concludes: Indeed, **conclude from this** the resolution to both dilemmas raised above.


###### Shabbat 136a:14
[Shabbat 136a:14](https://torahapp.org/share/book/Shabbat/r/136a:14)

אָמַר אַבָּיֵי: נָפַל מִן הַגָּג אוֹ אֲכָלוֹ אֲרִי — דִּבְרֵי הַכֹּל חַי הוּא. כִּי פְּלִיגִי שֶׁפִּיהֵק וָמֵת. מָר סָבַר: חַי הוּא, וּמָר סָבַר: מֵת הוּא.

**William Davidson Edition - English:**
**Abaye said:** With regard to a baby less than thirty days old that **fell off a roof or was eaten by a lion, everyone agrees** that **he is** considered to have been **alive;** it was a viable baby that died in the accident. **Where they disagree is** in a case where the baby **yawned,** i.e., breathed momentarily after birth, **and** then immediately **died.** This **Master,** the Rabbis, **hold:** The baby **is** considered to have been **living,** since it was born alive; **and** this **Master holds: It is** considered to have been born **dead** until it lives a month after its birth.


###### Shabbat 136a:15
[Shabbat 136a:15](https://torahapp.org/share/book/Shabbat/r/136a:15)

לְמַאי נָפְקָא מִינֵּיהּ? לִפְטוֹר מִן הַיִּיבּוּם.

**William Davidson Edition - English:**
**What** practical **difference is there** whether or not the baby is considered to have been alive? The difference is **to exempt** the child’s mother **from levirate marriage.** If a man died with no children, and his wife was pregnant and a viable child was born, the woman is exempt from levirate marriage; however, if the child was born dead, the man is considered to have died childless, and his widow is obligated in levirate marriage.


###### Shabbat 136a:16
[Shabbat 136a:16](https://torahapp.org/share/book/Shabbat/r/136a:16)

נָפַל מִן הַגָּג אוֹ אֲכָלוֹ אֲרִי — דִּבְרֵי הַכֹּל חַי הוּא? וְהָא רַב פָּפָּא וְרַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ אִיקְּלַעוּ לְבֵי בְּרֵיהּ דְּרַב אִידִי בַּר אָבִין, וַעֲבַדוּ לְהוּ עִיגְלָא תִּילְתָּא בִּימָמָא דְשִׁבְעָה. וְאָמְרִי לֵיהּ: אִי אִיתָּרְחִיתוּ לֵיהּ עַד לְאוּרְתָּא — הֲוָה אָכְלִינַן מִינֵּיהּ, הַשְׁתָּא — לָא אָכְלִינַן מִינֵּיהּ!

**William Davidson Edition - English:**
The Gemara raises a difficulty: Is that to say that if the child **fell off a roof or was eaten by a lion, everyone agrees** that **it is** considered to have been **alive? Didn’t Rav Pappa and Rav Huna, son of Rav Yehoshua, happen** to come **to the house of the son of Rav Idi bar Avin, and he prepared for them a third-born calf on the seventh day** after its birth. **And they said to him: Had you waited** to slaughter **it until the evening, we would have eaten from it. Now** that you did not wait, **we shall not eat from it.** Apparently, if a calf is slaughtered before it was alive for eight days and definitely viable, suspicion that it is stillborn remains; the same is true of a child who dies from an accident within thirty days of birth.


###### Shabbat 136a:17
[Shabbat 136a:17](https://torahapp.org/share/book/Shabbat/r/136a:17)

אֶלָּא: כְּשֶׁפִּיהֵק וָמֵת — דִּבְרֵי הַכֹּל מֵת הוּא, כִּי פְּלִיגִי בְּנָפַל מִן הַגָּג וַאֲכָלוֹ אֲרִי, מָר סָבַר: מֵת הוּא, וּמָר סָבַר חַי הוּא.

**William Davidson Edition - English:**
**Rather,** Abaye’s statement must be reformulated: **When** the baby **yawned and died, everyone agrees** that **it is** considered to have been **dead** from the outset. **Where they disagree is in** a case **when it fell off a roof or was eaten by a lion:** This **Master,** Rabban Shimon ben Gamliel, **holds: It is** considered to have been **dead; and** this **Master holds** that since it did not die on its own, **it is** considered to have been **alive.**


###### Shabbat 136a:18
[Shabbat 136a:18](https://torahapp.org/share/book/Shabbat/r/136a:18)

בְּרֵיהּ דְּרַב דִּימִי בַּר יוֹסֵף אִתְיְלִיד לֵיהּ הָהוּא יָנוֹקָא. בְּגוֹ תְּלָתִין יוֹמִין שְׁכֵיב. יָתֵיב קָמִתְאַבֵּיל עִילָּוֵיהּ. אֲמַר לֵיהּ אֲבוּהּ: צְווֹרוֹנְיָתָא קָבָעֵית לְמֵיכַל? אֲמַר לֵיהּ: קִים לִי בֵּיהּ שֶׁכָּלוּ לוֹ חֳדָשָׁיו.

**William Davidson Edition - English:**
The Gemara relates: **A baby was born to the son of Rav Dimi bar Yosef. Within thirty days** the baby **died. He sat** and **mourned over him. His father,** Rav Dimi bar Yosef, **said to him:** Are you mourning because **you wish to partake of the delicacies fed to mourners?** The *halakha* deems a child that dies before thirty days stillborn, and one does not mourn over it. **He said to him: I am certain that its months** of gestation **were completed.**


###### Shabbat 136a:19
[Shabbat 136a:19](https://torahapp.org/share/book/Shabbat/r/136a:19)

רַב אָשֵׁי אִיקְּלַע לְבֵי רַב כָּהֲנָא. אִיתְּרַע בֵּיהּ מִילְּתָא בְּגוֹ תְּלָתִין יוֹמִין. חַזְיֵיהּ דְּיָתֵיב וְקָא מִתְאַבַּל עִילָּוֵיהּ. אֲמַר לֵיהּ: לָא סָבַר לֵיהּ מָר לְהָא דְּאָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: הֲלָכָה כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל? אֲמַר לֵיהּ: קִים לִי בְּגַוֵּיהּ שֶׁכָּלוּ לוֹ חֳדָשָׁיו.

**William Davidson Edition - English:**
The Gemara similarly relates that **Rav Ashi happened** to come **to Rav Kahana’s house. A matter befell him,** i.e., his child died **within thirty days** of its birth. Rav Ashi **saw him** and observed **that he was sitting and mourning over him. He said to him: Doesn’t the Master hold** in accordance with **that which Rav Yehuda said** that **Shmuel said: The *halakha* is in accordance with Rabban Shimon ben Gamliel,** that only a child who lived for thirty days is not considered stillborn? **He said to him: I am certain that its months** of gestation **were completed** and he is not to be considered a stillborn.


###### Shabbat 136a:20
[Shabbat 136a:20](https://torahapp.org/share/book/Shabbat/r/136a:20)

אִיתְּמַר: מֵת בְּתוֹךְ שְׁלֹשִׁים, וְעָמְדָה וְנִתְקַדְּשָׁה. אָמַר רָבִינָא מִשְּׁמֵיהּ דְּרָבָא:

**William Davidson Edition - English:**
**It was stated** that the Sages discussed the following question: What is the ruling in a case where a baby **died within thirty days** after birth, leaving its mother a childless widow, **and** before they decided whether or not she was obligated in levirate marriage, **she stood and was betrothed** to another? **Ravina said in the name of Rava:**