and she is a maidservant designated to a man” (Leviticus 19:20). This verse likewise serves to require separate offerings for each and every espoused maidservant.

§ The mishna teaches: A nazirite who became ritually impure with several instances of contact with ritual impurity brings one offering for several transgressions. The Gemara asks: Who is the tanna that taught this?

Rav Ḥisda said: It is the opinion of Rabbi Yosei, son of Rabbi Yehuda, who says: A new naziriteship of purity, which is required of a nazirite who became ritually impure, takes effect from the seventh day of the nazirite’s purification. And therefore, you find that the nazirite brings one offering for several transgressions in a case where he became impure on the seventh day of his purification, was pure for seven days, and again became impure on the seventh day of his purification. And since for each case where he became impure the appropriate time to sacrifice an offering, i.e., the eighth day of his purification, had not yet emerged, he is liable to bring only one offering.

Rav Ḥisda explains: The mishna must be in accordance with the opinion of Rabbi Yosei, son of Rabbi Yehuda, as if it follows the opinion of Rabbi Yehuda HaNasi, then it is not possible for a nazirite to bring one offering for several transgressions, since Rabbi Yehuda HaNasi says: A new naziriteship of purity does not take effect until a nazirite’s eighth day of purification. If there was a case where a nazirite became impure on the seventh day of his purification, was pure for seven days, and then became impure again on the seventh day of his purification, according to Rabbi Yehuda HaNasi, that is all one long period of impurity, as the new term of naziriteship has not yet begun, and therefore the nazirite brings one offering for the entire period.

And if there was a case where a nazirite became impure on the eighth day of his purification, was pure for seven days, and then again became impure on the eighth day of his purification, then since the appropriate time to sacrifice an offering had emerged, he is obligated to bring an offering for each and every time he became impure. Rav Ḥisda concludes: Rather, conclude from it that the mishna is in accordance with the opinion of Rabbi Yosei, son of Rabbi Yehuda.

The Gemara clarifies: And what is the statement of Rabbi Yosei, son of Rabbi Yehuda? As it is taught in a baraita: The verse states with regard to a nazirite who begins a new naziriteship of purity after having become impure: “And on the eighth day he shall bring two doves or two pigeons…And the priest shall prepare one for a sin offering and the other for a burnt offering, and make atonement for him, for that he sinned by reason of the dead; and he shall sanctify his head on that day” (Numbers 6:10–11). This teaches that the new term of naziriteship begins on the day of the bringing of his offerings, which is the eighth day of his purification. This is the statement of Rabbi Yehuda HaNasi.

By contrast, Rabbi Yosei, son of Rabbi Yehuda, says: The verse means that the new term of naziriteship begins on the day of his shaving, i.e., the seventh day of his purification.

MISHNA: The mishna continues to list the five situations in which one offering is brought to atone for several transgressions: Third, one who issues a warning to his wife declaring himself jealous with regard to several different men with whom he suspects her of committing adultery, and forbidding her to be alone with them. If the wife was then found separately in seclusion with each of the men, he brings her to the Temple with one single meal offering of jealousy. And fourth, a leper who was afflicted with several instances of leprosy, meaning that he was purified from his leprosy, and before he brought his offerings, he suffered a relapse of the leprosy. When he is finally purified, he brings only one set of offerings.

If a leper brought the two requisite birds on the first day of his purification (see Leviticus 14:4–7), and prior to bringing his offerings on the eighth day of his purification he was afflicted with a relapse of leprosy, those birds do not satisfy his obligation until he brings his sin offering. Rabbi Yehuda says: Until he brings his guilt offering.

GEMARA: The mishna teaches that if a man issues a warning to his wife with regard to several different men, and the wife violates the warning and is secluded with each of them, he brings one meal offering of jealousy. The Gemara asks: From where do we derive this halakha? The Gemara answers that it is as it is written: “This is the law of jealousies, when a wife, being under her husband, goes aside, and is defiled” (Numbers 5:29). The plural form of the word “jealousies,” teaches that one law, meaning one sacrificial offering, can suffice for several jealousies, i.e., different warnings.

The mishna teaches that a leper who was afflicted with several instances of leprosy brings one single offering. The Gemara asks: From where do we derive this halakha? The Gemara answers that it is as it is written: “This shall be the law of the leper in the day of his purification” (Leviticus 14:2). The term “the law” teaches that one law, meaning one sacrificial offering, can suffice for several lepers, i.e., for several instances of leprosy in the same individual.

§ The mishna teaches: If a leper brought the two birds on the first day of his purification, and prior to bringing his offerings on the eighth day of his purification he was afflicted with a relapse of leprosy, those birds do not satisfy his obligation until he brings his sin offering. Rabbi Yehuda says: Until he brings his guilt offering. This apparently means that when he is healed from the relapse of his leprosy, he must bring additional birds to fulfill the obligation generated by the first instance of leprosy.

The Gemara challenges this assumption: But didn’t you say in the mishna that he brings only one set of offerings for several instances of leprosy? The Gemara answers: The text of the mishna is incomplete, and this is what it is teaching: In the case of a leper who was afflicted with several instances of leprosy and was subsequently purified from his leprosy, if he brought the two birds, and was then afflicted with a relapse of leprosy, he brings only one set of offerings. But with regard to establishing whether a leper has a status of poverty or of affluence in order to determine whether he brings a poor man’s offering or a rich man’s offering (see Leviticus, chapter 14), that is not established until he brings his sin offering. Rabbi Yehuda says: The leper’s status of poverty or affluence is not established until he brings his guilt offering.

The Gemara cites a dispute that supports this interpretation: We learned in a mishna there (Nega’im 14:11): In a case of a leper who was poor when he brought his guilt offering and then became wealthy before bringing the other offerings, all differences in offerings between a leper with the status of a rich man or a poor man follow his status at the time he brought his sin offering; this is the statement of Rabbi Shimon. Rabbi Yehuda says: It all follows his status at the time he brought his guilt offering. The Gemara cites an additional opinion: It is taught in a baraita that Rabbi Eliezer ben Ya’akov says: It all follows his status at the time he brought the two birds.

Rav Yehuda says that Rav says: All three of them interpreted the same verse to arrive at their respective opinions: “This is the law of he who has the mark of leprosy, whose means do not suffice for that which pertains to his purification” (Leviticus 14:32). Rabbi Shimon holds that the term “his purification” is referring to the matter that atones for his sin, i.e., the sin offering. Rabbi Yehuda holds that it is referring to the matter that renders him fit to consume sacrificial meat, which is the guilt offering. And Rabbi Eliezer ben Ya’akov says that it is referring to the matter that causes him to return to a state of purity. And what are these? The birds.

MISHNA: The mishna continues with the last of the five situations in which one offering is brought to atone for several transgressions: A woman who gave birth to several offspring. This is a case where a woman gave birth to a daughter, after which she is ritually impure for fourteen days and then enters a period of sixty-six days of ritual purity, even if she experiences uterine bleeding. Nevertheless, during this interim period, she is still somewhat impure, and it is therefore prohibited for her to enter the Temple or to partake of consecrated food, and at the end of the period she must bring an offering. And during those days of ritual purity, she became pregnant again and then miscarried a female fetus within the eighty days, and then became pregnant again and miscarried another female fetus within eighty days of the first miscarriage. In this situation, when she ultimately completes her process of purification, she brings one single offering for all the births and miscarriages.

And a similar halakha applies to a woman who miscarries multiple fetuses from a single pregnancy at different points in time, miscarrying each fetus before completing the purification period of forty days for a male or eighty days for a female for the previous fetus. When she finally completes her process of purification, she brings one single offering for all of the miscarriages.

Rabbi Yehuda says: In these cases, a single offering does not suffice for all the births or miscarriages. Rather, she brings an offering for the first birth or miscarriage and does not bring an offering for the second miscarriage, as it took place before the completion of the purification period for the first. She then brings an offering for the third miscarriage and does not bring an offering for the fourth fetus, as it was miscarried before the completion of the purification period for the third fetus.

GEMARA: The mishna teaches that a woman who gave birth to several offspring brings a single offering. The Gemara asks: From where do we derive this halakha? The Gemara explains: As the tanna taught a baraita before Rav Sheshet with regard to the verse: “This is the law for the woman who bears a child, whether a male or a female” (Leviticus 12:7). This teaches that she brings one offering for several offspring. One might have thought that she brings one single offering even in a case where she becomes purified simultaneously both for a birth and for an irregular discharge of blood from the uterus [ziva]. Therefore, the verse states: “This,” to exclude such a case.

The Gemara challenges the assumption that was refuted by the textual derivation: The tanna teaches: One might have thought that even in a case where she completes her purification at the same time for a birth and for ziva, she should bring only one offering. If that is so, then in a case where she consumed blood unintentionally, and is therefore liable to bring a sin offering, and she also gave birth, might one also have thought that she should bring only one offering? That is illogical, as these offerings are two completely different obligations. So too, the offerings after childbirth and ziva are two separate obligations.

The Gemara explains: Rather, say that this is what the tanna taught: One might have thought that she should bring only one offering for a birth that occurred before the completion of the term, i.e., the first birth, and for a birth that occurred after the completion of the purification period for the first one. Therefore, the verse states: “This,” to negate that assumption.

§ The mishna teaches that in a case of a woman who miscarried within the eighty-day purification period of a previous miscarriage, and then miscarried a third time within the eighty-day purification period for the second miscarriage, the first tanna says that she brings a single offering for all of them, and Rabbi Yehuda says that she must bring a separate offering for the third miscarriage, as it took place after the completion of the purification period for the first one. The Gemara states: When you analyze the matter you will find that one should say that according to Rabbi Yehuda, the first fetus is the one that causes the obligation of the offering, and she therefore counts the purification period from the birth or miscarriage of the first fetus; and according to the Rabbis, it is the second fetus that causes the obligation of the offering, and she counts the purification period from the birth or miscarriage of the second fetus.

The Gemara asks: Why was it necessary to state that when you analyze the matter you will find that one should say that according to Rabbi Yehuda the first fetus causes the obligation and according to the Rabbis it is the second fetus which causes the obligation? This is obvious, as it is stated explicitly. The Gemara answers: It was necessary for the Gemara to say this with regard to the case of a woman who miscarries multiple fetuses from the same pregnancy. It might enter your mind to say that in a case of a woman who miscarries multiple fetuses from the same pregnancy, Rabbi Yehuda concedes to the Rabbis that as the fetuses were in the womb together, their births are deemed a single event, and therefore the woman counts eighty days from the miscarriage of the second fetus. Consequently, the Gemara teaches us that Rabbi Yehuda disagrees with the Rabbis even in this case.

§ A dilemma was raised before the Sages: