Niddah 8

מלמדין את הקטנה שתמאן בו ואמר רב יהודה אמר שמואל הלכה כרבי אליעזר כי אמר שמואל הלכה כרבי אליעזר בארבעה בסדר טהרות אבל בשאר סדרים איכא טובא

We instruct the minor, i.e., the surviving brother’s wife, to refuse to continue to stay married to him so that her marriage is dissolved, and he may then enter into levirate marriage with her adult sister, the widow of his childless brother. And Rav Yehuda says that Shmuel says: The halakha is in accordance with the opinion of Rabbi Eliezer. The Gemara explains: When Shmuel says that the halakha is in accordance with the opinion of Rabbi Eliezer in four cases, what he meant was four cases within Seder Teharot in the Mishna, the order that deals with ritual purity. But in the other orders, there are many instances where the halakha is in accordance with the opinion of Rabbi Eliezer.

והכי נמי מסתברא דתנן רבי אליעזר אומר אף הרודה ונותן לסל הסל מצרפן לחלה ואמר רב יהודה אמר שמואל הלכה כרבי אליעזר שמע מינה

The Gemara adds: This too stands to reason, as we learned in a mishna in the order of Zera’im (Ḥalla 2:4) that Rabbi Eliezer says: Even with regard to one who removes loaves of bread from an oven and places them in a basket, the basket serves to combine them to reach the quantity from which one is required to separate ḥalla, despite the fact that each of the loaves does not contain the necessary measure for ḥalla on its own. And Rav Yehuda says that Shmuel says: The halakha is in accordance with the opinion of Rabbi Eliezer. Conclude from this that Shmuel’s general statement applies only to Seder Teharot.

ומאי אולמיה דהאי מהאי משום דקאי רבי אלעזר כותיה

The Gemara raises a difficulty: The case of ḥalla was cited as proof that there is an exception to Shmuel’s principle that there are only four cases where the halakha is in accordance with the opinion of Rabbi Eliezer, after a difficulty was raised from the case of levirate marriage with the sister of one’s minor wife. But in what way is this case of ḥalla greater proof than that case of the levirate marriage? Neither case appears in Seder Teharot. The Gemara answers: The case of the levirate marriage is different, as there Rabbi Elazar holds in accordance with the opinion of Rabbi Eliezer.

דתנן רבי אלעזר אומר מלמדין את הקטנה שתמאן בו

As we learned in the mishna (Yevamot 111b): A yavam may perform levirate marriage with only one of his deceased brother’s wives. Once he does so, the other wives are forbidden to him, because they had been married to his brother. If a deceased brother had two wives, an adult and a minor, and the yavam engaged in sexual intercourse with the minor and then engaged in intercourse with the adult, the Rabbis maintain that he disqualifies the minor from staying married to him, as her levirate bond is uncertain, and the adult wife is also prohibited to him, because the levirate marriage with the minor is considered effective by rabbinic law. Rabbi Elazar says: The court instructs the minor to refuse him, thereby annulling her marriage retroactively, and he may then perform levirate marriage with the adult. Accordingly, the case of ḥalla is a stronger example, as there the halakha is in accordance with the opinion of Rabbi Eliezer exclusively, as his opinion is not supported by another tanna.

ומי קאי והא אצרכו מצרכינן להו ולא דמיין להדדי אלא משום דקאי רבי יהודה בן בבא כותיה

The Gemara asks: And does Rabbi Elazar in fact hold in accordance with the opinion of Rabbi Eliezer? But doesn’t the Gemara (Yevamot 111b) explain that both the opinions of Rabbi Eliezer and Rabbi Elazar are necessary, as they apply to different cases, and therefore they are not comparable to each other? The Gemara suggests a new answer: Rather, the ruling with regard to levirate marriage is a weaker example of a case where the halakha is in accordance with the opinion of Rabbi Eliezer because Rabbi Yehuda ben Bava holds in accordance with his opinion.

דתניא רבי יהודה בן בבא העיד חמשה דברים שממאנים את הקטנות

As it is taught in a baraita: Rabbi Yehuda ben Bava testified about five matters of halakha: Normally, marriage refusals of girls married off by their mother or brothers are discouraged. Yet, in specific instances where it is clear that if the marriage were to remain in effect it would engender problems related to levirate marriage and ḥalitza, the court persuades minor girls to refuse to continue living with their husbands, thereby resolving the complications involved in the case.

ושמשיאין את האשה על פי עד אחד ושנסקל תרנגול בירושלים על שהרג את הנפש ועל יין בן ארבעים יום שנתנסך על גבי המזבח ועל תמיד של שחר שקרב בארבע שעות

And he also testified that one may allow a woman who seeks to remarry after hearing of her husband’s death to marry based on the testimony of one witness, as opposed to the two witnesses required for other matters of testimony. And he further testified that a rooster was stoned to death in Jerusalem for killing a person, in order to teach that the Torah law requiring the stoning of an ox that killed a person (see Exodus 21:28) applies to other animals as well. And he testified about forty-day-old wine that was used for libation on the altar. And finally, he testified about the daily morning offering that was sacrificed at four hours of the day.

מאי קטנות לאו חדא דרבי אלעזר וחד דרבי אליעזר לא מאי קטנות קטנות דעלמא

The Gemara concludes its proof: When the baraita teaches that Rabbi Yehuda ben Bava testified that the court persuades minor girls to refuse to continue living with their husbands, what is the significance of the reference to minor girls in the plural? Is this not referring to the one minor girl who is the subject of the ruling of Rabbi Elazar and the other one that is the subject of the ruling of Rabbi Eliezer? Apparently, Rabbi Yehuda ben Bava holds in accordance with the opinion of Rabbi Eliezer in the case of the minor’s refusal. If so, this ruling is a weaker proof that the halakha is in accordance with the opinion of Rabbi Eliezer in cases outside of Seder Teharot. The Gemara answers: No, what is meant by the plural: Minor girls? It means minor girls in general, i.e., all minor girls in such cases where the ruling of Rabbi Elazar applies.

אי הכי גבי אשה נמי נתני נשים ונימא נשים דעלמא אלא מדהכא קתני אשה והכא קתני קטנות שמע מינה דוקא קתני שמע מינה

The Gemara challenges: If so, with regard to the halakha listed in the baraita that one may allow a woman to marry based on the testimony of one witness, let it also teach: Women, in the plural, and we will say that it is referring to women in general. Rather, from the fact that here it teaches: A woman, and yet here it teaches: Minor girls, conclude from this discrepancy that Rabbi Yehuda ben Bava is teaching his ruling specifically about two minor girls: The one who is the subject of Rabbi Elazar’s ruling and the one who is the subject of Rabbi Eliezer’s ruling. The Gemara comments: Indeed, conclude from it that Rabbi Yehuda ben Bava holds in accordance with the opinion of Rabbi Eliezer.

וכן אמר רבי אלעזר הלכה כרבי אליעזר בארבעה ותו ליכא והתנן רבי אליעזר אומר מלמדין את הקטנה שתמאן בו ואמר רבי אלעזר הלכה כרבי אליעזר וכי תימא כי אמר רבי אלעזר הלכה כרבי אליעזר בארבעה בסדר טהרות אבל בשאר סדרי איכא ומי איכא

§ And similarly, Rabbi Elazar says: The halakha is in accordance with the opinion of Rabbi Eliezer in four cases. The Gemara asks: And are there no more? But didn’t we learn in a mishna that Rabbi Eliezer says: The court instructs the minor to refuse to stay married to him, and Rabbi Elazar said: The halakha is in accordance with the opinion of Rabbi Eliezer? The Gemara adds: And if you would say that when Rabbi Elazar said that the halakha is in accordance with the opinion of Rabbi Eliezer in four cases, he meant four cases within Seder Teharot, but in the other orders of the Mishna there are many cases, are there really other such cases?

והתנן הורד והכופר והלטום והקטף יש להן שביעית ולדמיהן שביעית יש להן ביעור ולדמיהן ביעור ואמר רבי פדת מאן תנא קטפא פירא רבי אליעזר

But didn’t we learn in a mishna (Shevi’it 7:6) that the halakha of the following fragrant plants: The rose, the henna, the rockrose, and the balsam, is that they have the sanctity of the Sabbatical Year, and money exchanged for them has the sanctity of the Sabbatical Year. Additionally, they have the halakha of eradication and money exchanged for them has the halakha of eradication. And with regard to this mishna, Rabbi Pedat said: Who is the tanna who taught that balsam has the status of a fruit, and is not merely sap, and therefore it has the sanctity of the Sabbatical Year? It is Rabbi Eliezer.

ואמר רבי זירא חזי דמינך ומאבוך קשריתו קטפא לעלמא את אמרת מאן תנא קטפא פירא רבי אליעזר ואבוך אמר הלכה כרבי אליעזר בארבעה

The Gemara continues: And Rabbi Zeira said to Rabbi Pedat: One can see that from you and from your father, i.e., between the two of you, you have permitted balsam to the world, since the ruling of Rabbi Eliezer is certainly not accepted. As you said: Who is the tanna who taught that balsam has the status of a fruit? It is Rabbi Eliezer. And your father, Rabbi Elazar, said that the halakha is in accordance with the opinion of Rabbi Eliezer in only four cases.

ואם איתא לימא ליה כי אמר אבא הלכה כרבי אליעזר בארבעה בסדר טהרות אבל בשאר סדרי איכא

The Gemara explains the difficulty: And if it is so, that Rabbi Elazar was referring only to Seder Teharot, then let Rabbi Pedat say to Rabbi Zeira: When my father said that the halakha is in accordance with the opinion of Rabbi Eliezer in four cases, he meant only four cases within Seder Teharot, but in the other orders there are other such cases. From the fact that Rabbi Pedat did not reply in this manner, evidently there are no cases in the other orders of the Mishna where, according to Rabbi Elazar, the halakha is in accordance with the opinion of Rabbi Eliezer.

אלא קשיא ההיא משום דקאי רבי אלעזר כותיה דתנן רבי אלעזר אומר מלמדים את הקטנה שתמאן בו

The Gemara asks: But that case, where the amora Rabbi Elazar said that the halakha is in accordance with the opinion of Rabbi Eliezer with regard to persuading a minor to refuse to stay married to her husband, is difficult. This apparently conflicts with the statement that there are only four cases in which Rabbi Elazar rules in accordance with the opinion of Rabbi Eliezer. The Gemara answers: There the halakha is in accordance with the opinion of Rabbi Eliezer only because the tanna Rabbi Elazar holds in accordance with his opinion. As we learned in a mishna that Rabbi Elazar says: The court instructs the minor to refuse to stay married to him, thereby annulling her marriage retroactively.

ומי קאי והא אצרוכי מצרכינן להו ולא דמיין להדדי אלא משום דקאי רבי יהודה בן בבא כוותיה

The Gemara asks: And does Rabbi Elazar hold in accordance with the opinion of Rabbi Eliezer in that case of the minor? But doesn’t the Gemara in Yevamot explain that both the opinions of Rabbi Eliezer and Rabbi Elazar are necessary, and therefore they are not comparable to each other? Rather, the halakha is in accordance with the opinion of Rabbi Eliezer in that case because Rabbi Yehuda ben Bava holds in accordance with his opinion, as explained earlier.

ותו ליכא והתנן רבי עקיבא אומר אומרה ברכה רביעית בפני עצמה רבי אליעזר אומר אומרה בהודאה ואמר רבי אלעזר הלכה כרבי אליעזר

The Gemara asks: And are there no more cases in which Rabbi Elazar maintains that the halakha is in accordance with Rabbi Eliezer? But didn’t we learn in a mishna (Berakhot 33a): One recites the prayer of distinction between the holy and the profane [havdala], said in the evening prayer following Shabbat and festivals, in the fourth blessing of the Amida prayer: Who graciously grants knowledge. Rabbi Akiva says: One recites havdala as a fourth blessing by itself. Rabbi Eliezer says that one recites it in the blessing of thanksgiving. And with regard to this dispute, Rabbi Elazar says: The halakha is in accordance with the opinion of Rabbi Eliezer.

אמר רבי אבא ההוא דאמר משום רבי חנינא בן גמליאל דתניא רבי עקיבא אומר אומרה ברכה רביעית בפני עצמה רבי חנינא בן גמליאל אומר אומרה בהודאה

Rabbi Abba said, in explanation: That case is different, as that is not the opinion of Rabbi Eliezer himself. Rather, he stated that ruling in the name of Rabbi Ḥanina ben Gamliel, as it is taught in a baraita that Rabbi Akiva says: One recites havdala as a fourth blessing by itself; Rabbi Ḥanina ben Gamliel says: One recites it in the blessing of thanksgiving.

והא קשיש מיניה טובא אלא משום דקאי רבי חנינא בן גמליאל בשיטתיה

The Gemara asks: But wasn’t Rabbi Eliezer much older than Rabbi Ḥanina ben Gamliel? How could Rabbi Eliezer have cited the opinion of Rabbi Ḥanina ben Gamliel? The Gemara answers: Rather, the reason Rabbi Elazar ruled that the halakha is in accordance with the opinion of Rabbi Eliezer in that case was because Rabbi Ḥanina ben Gamliel held in accordance with his opinion.

ומי קאי והתניא אור יום הכפורים מתפלל שבע ומתודה שחרית מתפלל שבע ומתודה מוסף מתפלל שבע ומתודה מנחה מתפלל שבע ומתודה בנעילה מתפלל שבע ומתודה בערבית מתפלל שבע מעין שמנה עשרה

And does Rabbi Ḥanina ben Gamliel really hold in accordance with Rabbi Eliezer’s opinion? But isn’t it taught in a baraita: On the night of Yom Kippur, one prays seven blessings in the Amida prayer and confesses; in the morning prayer, one prays seven blessings and confesses; in the additional prayer, one prays seven blessings and confesses; in the afternoon prayer, one prays seven blessings and confesses; and in the ne’ila prayer, one also prays seven blessings and confesses. For the evening prayer at the conclusion of Yom Kippur, one prays seven blessings in an abridged version of the eighteen blessings of the weekday Amida prayer. One recites the first three blessings, the final three, and a middle blessing that includes an abbreviated form of the other weekday blessings.

רבי חנינא בן גמליאל משום אבותיו אומר מתפלל שמנה עשרה מפני שצריך לומר הבדלה בחונן הדעת אמר רב נחמן בר יצחק איהו אמר משום אבותיו וליה לא סבירא ליה

Rabbi Ḥanina ben Gamliel says in the name of his forefathers: One recites the complete eighteen blessings, due to the fact that he is required to recite havdala in the fourth blessing of the Amida: Who graciously grants knowledge. Havdala cannot be inserted into the abridged version. Evidently, Rabbi Ḥanina ben Gamliel does not agree with Rabbi Eliezer’s ruling that one recites havdala in the blessing of thanksgiving, one of the final three blessings of the Amida prayer. Rav Naḥman bar Yitzḥak says in explanation: Rabbi Ḥanina ben Gamliel said this opinion in the name of his forefathers, but he himself does not hold accordingly.

אמר ליה רבי ירמיה לרבי זירא ואת לא תסברא דמאן תנא קטפא פירא רבי אליעזר הוא והתנן רבי אליעזר אומר המעמיד בשרף ערלה אסור

§ Earlier, Rabbi Zeira questioned the claim of Rabbi Pedat, son of Rabbi Eliezer, that the Sage who holds that balsam is considered to be fruit and therefore has the sanctity of the Sabbatical Year is Rabbi Eliezer. Rabbi Yirmeya said to Rabbi Zeira: And you? Do you not hold that the tanna who taught that balsam sap has the status of fruit is Rabbi Eliezer? As, didn’t we learn in a mishna (Orla 1:7) that Rabbi Eliezer says: With regard to one who curdles cheese in the sap of orla, the cheese is prohibited, as the sap is considered to be fruit of the tree.

אפילו תימא רבנן עד כאן לא פליגי רבנן עליה דרבי אליעזר אלא בקטפא דגווזא אבל בקטפא דפירא מודו ליה דתנן אמר רבי יהושע שמעתי בפירוש שהמעמיד בשרף העלין בשרף העיקרין מותר בשרף הפגין אסור מפני שהוא פרי

The Gemara answers: You may even say that the mishna that deals with balsam is in accordance with the opinion of the Rabbis. As the Rabbis disagree with Rabbi Eliezer only with regard to the sap of the tree, but in the case of the sap of the fruit they agree with him. As we learned in a mishna (Orla 1:7) that Rabbi Yehoshua said: I heard explicitly that in the case of one who curdles cheese in the sap of the leaves or the sap of the roots of an orla tree, the cheese is permitted. But if it is curdled in the sap of unripe figs it is prohibited, because that sap is considered to be fruit.

ואיבעית אימא כי פליגי רבנן עליה דרבי אליעזר באילן העושה פירות אבל באילן שאינו עושה פירות מודו דקטפו זהו פריו דתנן רבי שמעון אומר אין לקטף שביעית וחכמים אומרים יש לקטף שביעית מפני שקטפו זהו פריו

And if you wish, say instead: When the Rabbis disagree with Rabbi Eliezer, it is with regard to a tree that bears fruit. But in the case of a tree that does not bear fruit, they agree that its sap is considered to be its fruit. As we learned in a mishna (Shevi’it 7:6) that Rabbi Shimon says: The sanctity of the Sabbatical Year does not apply to sap. And the Rabbis say: The sanctity of the Sabbatical Year does apply to sap, because its sap is its fruit.

מאן חכמים לאו רבנן דפליגי עליה דרבי אליעזר אמר ליה ההוא סבא הכי אמר רבי יוחנן מאן חכמים רבי אליעזר דאמר קטפו זהו פריו

The Gemara explains the proof: Who are these Rabbis? Are they not the Rabbis who disagree with Rabbi Eliezer? If so, this demonstrates that they agree in the case of a tree that does not bear fruit. The Gemara rejects this proof: A certain elder said to Rabbi Zeira that this is what Rabbi Yoḥanan says: Who are the Rabbis in this mishna? It is Rabbi Eliezer, who said that its sap is considered to be its fruit.

אי רבי אליעזר מאי איריא אילן שאינו עושה פרי אפילו אילן העושה פרי קטפו זהו פריו לדבריהם דרבנן קאמר להו לדידי אפילו אילן העושה פירות נמי קטפו זהו פריו לדידכו אודו לי מיהת באילן שאינו עושה פירות דקטפו זהו פריו ורבנן אמרי ליה לא שנא

The Gemara asks: If it is the opinion of Rabbi Eliezer, why are they specifically discussing the case of a tree that does not bear fruit? Even in the case of a tree that does bear fruit, Rabbi Eliezer maintains that its sap is like its fruit. The Gemara answers: Rabbi Eliezer stated his opinion to them in accordance with the statement of the Rabbis themselves, as follows: According to my opinion, even with regard to a tree that bears fruit, its sap is also considered to be its fruit. But according to your opinion, you should at least agree with me in the case of a tree that does not bear fruit, that its sap is considered to be its fruit. And the Rabbis said in response to Rabbi Eliezer: It is no different. Sap is not considered fruit whether it comes from a fruit-bearing tree or a barren tree.

איזו היא בתולה כל שלא ראתה כו׳ תנו רבנן נשאת וראתה דם מחמת נישואין ילדה וראתה דם מחמת לידה עדיין אני קורא לה בתולה שהרי בתולה שאמרו בתולת דמים ולא בתולת בתולים

§ The mishna teaches: Who is the woman characterized as a virgin in this context? It is any woman who did not see the flow of menstrual blood in all her days, even if she was married and experienced bleeding resulting from intercourse consummating her marriage. The Sages taught: If she was married and she saw a flow of blood due to her marriage, i.e., blood resulting from the tearing of her hymen; or if she gave birth and saw blood due to the birth, I still call her a virgin in this context. The reason is that when they said: Virgin here, they meant a menstrual blood virgin, i.e., one who did not yet see a menstrual flow, and not a hymen-blood virgin, i.e., one who did not experience bleeding from a torn hymen.

איני והאמר רב כהנא תנא שלש בתולות הן בתולת אדם בתולת קרקע בתולת שקמה בתולת אדם כל זמן שלא נבעלה נפקא מינה לכהן גדול אי נמי לכתובתה מאתים

The Gemara asks: Is that so? But didn’t Rav Kahana say that a Sage taught: There are three types of virgins: A virgin human, virgin ground, and a virgin sycamore. A virgin human is a woman for as long as she has not engaged in intercourse. The relevance of this designation is that only a virgin is permitted to marry a High Priest (see Leviticus 21:13–14). Alternatively, the relevance is that her marriage contract is two hundred dinars, instead of the one hundred dinars in the marriage contract of a non-virgin.

בתולת קרקע כל זמן שלא נעבדה נפקא מינה לנחל איתן אי נמי למקח וממכר

Virgin ground is ground for as long as it has not been worked. The relevance of this designation is with regard to the rough dried-up stream mentioned in the Torah. When the corpse of a murder victim is found between two towns and the murderer is unknown, the Torah states that a heifer’s neck is broken in a place that was not worked. Alternatively, the relevance is with regard to buying and selling. If one stipulates that he is buying virgin land, it is defined as land that has never been worked.

בתולת שקמה כל זמן שלא נקצצה נפקא מינה למקח וממכר אי נמי למקצצה בשביעית כדתנן אין קוצצין בתולת שקמה בשביעית מפני שהיא עבודה ואם איתא ליתני נמי הא

Finally, a virgin sycamore is a sycamore for as long as it has not been felled, i.e., cut to promote growth. The relevance of this designation is with regard to buying and selling. If one stipulates that he is buying virgin sycamore, it is defined as one that has never been felled. Alternatively, the relevance is with regard to the prohibition against felling it in the Sabbatical Year, as we learned in a mishna: (Shevi’it 4:5): One may not fell a virgin sycamore in the Sabbatical Year, because it is considered work, as this promotes the growth of the tree. The Gemara explains its question: And if it is so, that there is a concept of a virgin from menstrual blood, let the tanna of this baraita also teach this type of virgin.

אמר רב נחמן בר יצחק כי קתני מידי דלית ליה שם לווי אבל מידי דאית ליה שם לווי לא קתני רב ששת בריה דרב אידי אמר כי קתני מידי דתלי במעשה מידי דלא תלי במעשה לא קתני

The Gemara cites several answers. Rav Naḥman bar Yitzḥak says: When the Sage teaches the list of virgins, he includes only an item that does not have a modifier, but he does not teach an item that has a modifier. A virgin human, virgin land, and a virgin sycamore can be referred to without another modifier. Conversely, a virgin with regard to menstrual blood cannot be referred to simply by the unmodified term: Virgin. Rav Sheshet, son of Rav Idi, says: When the Sage teaches the list of virgins, he includes only an item that is dependent upon an outside action, e.g., intercourse in the case of a human virgin or felling in the case of a virgin sycamore. But he does not teach an item that is not dependent upon an outside action, such as a woman’s menstrual flow.

רבי חנינא בריה דרב איקא אמר כי קתני מידי דלא הדר לברייתו מידי דהדר לברייתו לא קתני רבינא אמר כי קתני מידי דקפיד עליה זבינא מידי דלא קפיד עליה זבינא לא קתני

Rabbi Ḥanina, son of Rav Ika says: When the Sage teaches the list of virgins, he includes only an item that will not later revert to its original state. But he does not teach an item that will later revert to its original state, such as a woman’s menstrual flow that ceases when she reaches old age. Ravina says: When the Sage teaches the list of virgins, he includes only an item about which a buyer is particular, such as one who purchases a virgin sycamore tree. But he does not teach an item about which a buyer is not particular, e.g., a woman’s menstrual blood.

ולא קפדי והתניא רבי חייא אומר כשם שהשאור יפה לעיסה כך דמים יפין לאשה ותניא משום רבי מאיר כל אשה שדמיה מרובין בניה מרובין אלא כי קתני מידי דקפיץ עליה זבינא מידי דלא קפיץ עליה זבינא לא קתני

The Gemara asks: And is a buyer, i.e., a potential husband, not particular about her menstrual blood? But isn’t it taught in a baraita that Rabbi Ḥiyya says: Just as leaven is fortuitous for dough, so too, blood is fortuitous for a woman; and it is taught in another baraita in the name of Rabbi Meir: Any woman whose blood is plentiful, her children are plentiful? A potential husband would certainly be particular about this factor. The Gemara provides an alternative answer: Rather, when the Sage teaches the list of virgins, he includes only an item that buyers are eager to purchase. But he does not teach an item that buyers are not eager to purchase, e.g., a woman without menstrual blood.

תנו רבנן איזוהי בתולת קרקע כל שמעלה רשושין ואין עפרה תיחוח נמצא בה חרס בידוע שנעבדה צונמא הרי זו בתולת קרקע

The Sages taught in a baraita: What is virgin ground? It is any ground that raises up hard clumps of earth and whose dirt is not loose. If one finds a shard of earthenware in the earth, it is thereby known that it was once worked and is not virgin ground. If one finds hard rock, it is virgin ground.

מעוברת משיודע עוברה וכמה הכרת העובר סומכוס אומר משום רבי מאיר שלשה חדשים ואף על פי שאין ראיה לדבר זכר לדבר שנאמר ויהי כמשלש חדשים וגומר

§ The mishna teaches: The time of a pregnant woman is sufficient from the point in her pregnancy when the existence of her fetus is known to all who see her. The Gemara asks: And how much time must pass for the fetus to be known? Sumakhos says in the name of Rabbi Meir: Three months. And although there is no explicit proof for the matter, that a fetus is discernable after three months of pregnancy, there is an allusion to the matter, as it is stated: “And it came to pass about three months after, that it was told to Judah, saying: Tamar your daughter-in-law has played the harlot” (Genesis 38:24).

זכר לדבר קרא כתיב וראיה גדולה היא משום דאיכא דילדה לתשעה ואיכא דילדה לשבעה

The Gemara asks: Why does Rabbi Meir call this a mere allusion to the matter? An explicit verse is written, and that is a significant proof. The Gemara answers: It is only an allusion because there are some women who give birth after nine months and there are others who give birth after seven months. Although the verse indicates that a fetus is known to all after three months, it is possible that this applies only to a nine-month pregnancy. Since in the case of a nine-month pregnancy the fetus is recognizable after a third of the full term, with regard to a seven-month pregnancy, the fetus would likewise be noticeable after a third of the full pregnancy, i.e., at two and one-third months. Therefore, Rabbi Meir teaches that in all cases the fetus is known only after three months.

תנו רבנן הרי שהיתה בחזקת מעוברת וראתה דם ואחר כך הפילה רוח או כל דבר שאינו של קיימא הרי היא בחזקתה ודיה שעתה

The Sages taught in a baraita: With regard to a woman who had a presumptive status that she was pregnant and she saw blood, and afterward she miscarried air, or anything that is not a viable fetus, she retains her presumptive status, and therefore her time is sufficient from that flow of blood, i.e., it renders her impure only from then on, not retroactively, as even a non-viable fetus gives her full pregnancy status.

ואף על גב שאין ראיה לדבר זכר לדבר שנאמר הרינו חלנו כמו ילדנו רוח מאי זכר לדבר הרי ראיה גדולה היא כי כתיב האי קרא בזכרים כתיב

And even though there is no explicit proof for this matter, that even a pregnancy that ends in a miscarriage is like a full-fledged pregnancy, there is an allusion to the matter, as it is stated: “We have been with child, we have been in pain, we have as it were brought forth wind” (Isaiah 26:18). This verse indicates that even one who miscarries wind is considered as having been with child. The Gemara asks: What is the reason that this is called a mere allusion to the matter? This explicit verse is a significant proof. The Gemara answers: When that verse was written, it was written with regard to males as bearing children. The allusion to child-bearing in the verse is symbolic, so halakhic inferences may not be drawn from it.

ורמינהי קשתה שנים ולשלישי הפילה רוח או כל דבר שאינו של קיימא הרי זו יולדת בזוב ואי אמרת לידה מעלייתא היא

And the Gemara raises a contradiction from a baraita: If a woman experienced labor pain for two days, during which she saw a discharge of blood, and on the third day she miscarried air or anything that is not a viable fetus, that woman gives birth as a zava, and the blood is treated as blood of a zava in all regards. The Gemara explains the contradiction: And if you say that miscarrying a non-viable fetus is considered a proper birth, this is problematic,