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Text Excerpt
מפוזרין? הא אמרי רבנן: לולד שני מניא! אלא לאו רבי יהודה היא, ושמע מינה: חומרא אית ליה, קולא לית ליה.
it is possible for a woman who gave birth to count dispersed days? No, as the Rabbis say that she counts the days from the birth of the second fetus. Rather, is it not the opinion of R' Yehuda? And therefore, conclude from it that R' Yehuda is of the opinion that the second offspring is considered as though it exists only where a stringency results, but where a leniency results, he is not of the opinion that the second offspring is considered to have existed.
ועוד אמר רב אשי, תא שמע: ״וששת ימים״ – יכול בין רצופין ובין מפוזרין? תלמוד לומר: ״ששים״, מה ששים כולן רצופין – אף ששה כולן רצופין. מני? אלימא רבנן, מי אית להו לרבנן מפוזרין? האמרי רבנן: לולד שני מניא!
And further, Rav Ashi said: Come and hear a proof from a baraita, which discusses the verse: “60 days and 6 days” (Leviticus 12:5). One might have thought that she counts these 6 days whether they are continuous or dispersed, so that if, For example: she miscarried on the 60-third day, she would complete the remaining 3 days of purity for the first fetus after completing the period of purification for the second. Therefore, the verse states: “60” to teach that just as the 60 days are all continuous, so too, the 6 days are all continuous. Whose opinion is this? If we say it is the opinion of the Rabbis, that cannot be correct, as are the Rabbis of the opinion that it is possible for a woman who gave birth to count dispersed days? Didn’t the Rabbis say that she counts for the second offspring?
אלא לאו רבי יהודה היא, ושמע מינה: חומרא אית ליה, קולא לית ליה? שמע מינה.
Rather, is it not the opinion of R' Yehuda? And therefore, may one conclude from it that R' Yehuda is of the opinion that the second offspring is considered extant only where a stringency results; but where a leniency results, he is not of the opinion that the second offspring is considered to have existed? The Talmud rules: Indeed, conclude from it that this is the case.