Talmud sobre Bechorot 3:1

הַלּוֹקֵחַ בְּהֵמָה מִן הַנָּכְרִי וְאֵין יָדוּעַ אִם בִּכְּרָה וְאִם לֹא בִכְּרָה, רַבִּי יִשְׁמָעֵאל אוֹמֵר, עֵז בַּת שְׁנָתָהּ וַדַּאי לַכֹּהֵן, מִכָּאן וְאֵילָךְ סָפֵק. רָחֵל בַּת שְׁתַּיִם וַדַּאי לַכֹּהֵן, מִכָּאן וְאֵילָךְ סָפֵק. פָּרָה וַחֲמוֹר בְּנוֹת שָׁלשׁ וַדַּאי לַכֹּהֵן, מִכָּאן וְאֵילָךְ סָפֵק. אָמַר לוֹ רַבִּי עֲקִיבָא, אִלּוּ בַּוָּלָד בִּלְבַד בְּהֵמָה נִפְטֶרֶת, הָיָה כִדְבָרֶיךָ, אֶלָּא אָמְרוּ, סִימַן הַוָּלָד בִּבְהֵמָה דַקָּה, טִנוּף. וּבְגַסָּה, שִׁלְיָא. וּבְאִשָּׁה, שְׁפִיר וְשִׁלְיָא. זֶה הַכְּלָל, כֹּל שֶׁיָדוּעַ שֶׁבִּכְּרָה, אֵין כָּאן לַכֹּהֵן כְּלוּם. וְכֹל שֶׁלֹּא בִכְּרָה, הֲרֵי זֶה לַכֹּהֵן. אִם סָפֵק, יֵאָכֵל בְּמוּמוֹ לַבְּעָלִים. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, בְּהֵמָה גַסָּה שֶׁשָּׁפְעָה חֲרָרַת דָּם, הֲרֵי זוֹ תִקָּבֵר, וְנִפְטְרָה מִן הַבְּכוֹרָה:

Se alguém compra um animal de um não-judeu e não se sabe se ele deu à luz ou não, o rabino Yishma'el diz: [Os filhos de] uma cabra em seu primeiro ano certamente pertencem ao padre. A partir desse ponto, é questionável. [Os filhos de] uma ovelha de dois anos certamente pertencem ao padre. A partir desse ponto, é questionável. [Os filhos] de uma vaca ou burro de três anos de idade certamente pertencem ao padre. A partir desse ponto, é questionável. O rabino Akiva disse-lhe: Se um animal fosse isento apenas com o nascimento da prole, você estaria correto. Em vez disso, eles disseram: O sinal de descendência no gado pequeno é sujeira [do útero]. No gado grande [o sinal é] o pós-nascimento. Na mulher [o sinal é] o feto e o pós-parto. Esta é a regra geral: quando se sabe que [o animal] deu à luz, o padre não recebe nada. Quando nunca deu à luz, pertence ao padre. Em caso de dúvida, é comido pelos proprietários. O rabino Eli'ezer ben Jacob diz: Se um grande animal doméstico descarrega um coágulo de sangue, [o coágulo] é enterrado e [a mãe] é isenta das [obrigações do] primogênito.

Jerusalem Talmud Niddah

Rebbi Joḥanan said, this¹¹⁶The entire Mishnah follows R. Simeon’s reasoning that there must have been a fetus which failed to develop; the only difference between R. Simeon and the majority relates to the impurity of the dead. The same statement in the Babli, 27b. follows Rebbi Simeon, since Rebbi Simeon said, the child was dissolved before it came out. Rebbi Joḥanan said, Rebbi Simeon agrees that he causes his mother the days of birth¹¹⁷R. Simeon agrees with the first statement in the Mishnah. The same statement in the Babli, 27b.. Then the house should be impure¹¹⁸A complete human fetus (older than 40 days after conception) is a human corpse and causes the impurity of the dead, in particular the impurity of a “tent” which applies to all the vessels in the “tent” (Num. 19).? Rebbi Abun bar Ḥiyya said, explain it if it came out partially dissolved¹¹⁹R. Simeon holds that a fetus whose existence can only be inferred from the existence of a placenta will never be born intact.. Rebbi Simeon said to the Sages: Do you not agree with me that if the basin is carried from the inner to an outer room it is pure¹²⁰Tosephta 4:13. The Sages, who hold that the room in which the woman is delivered from the empty placenta becomes a “tent” containing human remains, will agree that, if the placenta and all that remains is carried out from there in a basin, the next room is no longer a “tent” and remains pure. The same argument in made the Babli, 27a.? They said to him, because it becomes scrambled¹²¹By the delivery and the motion, the undeveloped fetus will no longer be complete in one piece.. He said to them, this one is already scrambled. What is the rule about vessels which were there at the time of delivery? Let us hear from the following which we stated there¹²²Mishnah Bekhorot 3:1. If a cow is pregnant the first time and has a miscarriage, what she is delivered of is “opening of the womb” (Ex. 34:19) and must be treated as holy. While a calf born afterwards may be her firstling, it is no longer “opening the womb” and, therefore, not a sacrifice.: “Rebbi Eliezer ben Jacob says, if a cow brought forth a cake of blood, that should be buried and she is freed from the rule of firstlings.” It was stated on this: It does not bring impurity by being carried¹²³If somebody carries the cadaver of a kosher animal (even without touching it), he and his clothing become impure (Lev. 11:40). If the stillbirth does not have any features which make it recognizable as an animal, it does not induce the impurity of cadavers.. Rebbi Joḥanan said, Rebbi Simeon and Rebbi Eliezer ben Jacob said the same thing¹²⁴The same statement is in the Babli, Bekhorot 22a.. This implies that vessels which were there at the time of delivery are pure¹²⁵For R. Simeon, the room in which the woman was delivered is not a “tent” transmitting the impurity of the dead. This argument also establishes that practice follows R. Simeon. In the Babli, 27a quoting Tosephta 4:13, this is clear since it identifies the anonymous Mishnah as R. Meïr’s and states that R. Jehudah and R. Yose support R. Simeon. In the Babli, Bekhorot 21b, this is a baraita ascribed to R. Ḥiyya (the Elder.).

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