Study Keritot folio 10A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
Text Excerpt
בטומאה מה לי אמר רבי יהודה? מי אמרינן: עד כאן לא קאמר רבי יהודה ולד שני כמאן דליתיה דמי אלא לענין קרבן, כיון דלא יצאה שעה שראויה להקריב בה קרבן, הואיל וכן – ולד שני כמאן דליתיה דמי, אבל לענין טומאה וטהרה, אימא סבירא ליה כמאן דאיתיה דמי, ומפסקא טומאה דשני, וממלא יומי טהרה דראשון והדר (מונה) [מני ליה] יומי,
Concerning ritual impurity, what does R' Yehuda say? Do we say that R' Yehuda says that the second offspring is considered as though it does not exist only with regard to the matter of an offering? In other words, since the time in which it was possible to sacrifice an offering for the second fetus had not yet emerged, since that is so, the second offspring is considered as though it does not exist. But concerning the matter of ritual impurity and purity, we say that he holds that it is considered as something that does exist, and accordingly, the days of impurity brought on by the second birth interrupt the days of purity following the first birth. The woman must therefore observe the days of impurity for the second birth, and afterward she completes the days of purity for the first birth, and then counts the days of purity brought on by the second fetus.
או דלמא לרבי יהודה חומרא הוא דאית ליה, אבל הכא – קולא הוא, וקולא לית ליה.
Or perhaps, according to R' Yehuda, the second offspring is considered as though it exists only where there is a stringency that results from that definition. But here, if the woman would complete the days of purity of the first birth after the days of impurity of the second, this is a leniency, as she is deemed pure even if she sees blood during these days, and therefore, perhaps R' Yehuda does not hold that the offspring is considered existent where this results in a leniency.
אמר רב הונא מסורא, תא שמע: יולדת, שוחטין וזורקין עליה ביום ארבעים לזכר וביום שמונים לנקבה.
Rav Huna from Sura said: Come and hear a proof from a baraita: In the case of a woman after childbirth, one slaughters the Paschal offering and sprinkles its blood on her account on the 14th of Nisan, if this occurs on the 40th day after giving birth to a male or on the 80th day after giving birth to a female. Although she is still impure at the time of the sacrifice, she will be able to partake of the Paschal offering on the night of the 15th of Nisan.