5 (24) and he shall cause the woman to drink the bitter water that causes the curse: and the water that causes the curse shall enter into her, and become bitter.

(25) Then the priest shall take the meal offering of jealousy out of the woman’s hand, and shall wave the offering before the Lord, and offer it upon the altar:

(26) and the priest shall take a handful of the offering, the memorial part of it, and burn it on the altar, and afterward shall cause the woman to drink the water.

(27) And when he has made her drink the water, then it shall come to pass, that, if she be defiled, and have done trespass against her husband, that the water that causes the curse shall enter into her, and become bitter, and her belly shall swell, and her thigh shall fall away: and the woman shall be a curse among her people.

(28) And if the woman be not defiled, but be clean; then she shall be free, and shall conceive seed.

(29) This is the Tora of jealousies, when a wife goes aside to another instead of her husband, and is defiled;

(30) or when the spirit of jealousy comes upon him, and he be jealous of his wife, and shall set the woman before the Lord, and the priest shall execute upon her all this Tora:

(31) then shall the man be guiltless of iniquity, and this woman shall bear her iniquity.

6 (1) And the Lord spoke to Moshe, saying,

(2) Speak to the children of Yisra᾽el, and say to them, When either man or woman shall pronounce a special vow of a Nazir to separate themselves to the Lord:

(3) he shall abstain from wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, nor shall he drink any liquor of grapes, nor eat moist grapes, or dried.

(4) All the days of his abstinence shall he eat nothing that is made of the vine tree, from the kernels even to the husk.

(5) All the days of the vow of his separation there shall no razor come on his head: until the days are fulfilled, during which he separates himself to the Lord, he shall be holy, and shall let the locks of the hair of his head grow.

(6) All the days that he separates himself to the Lord he shall come at no dead body.

(7) He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die: because the crown of his God is upon his head.

(8) All the days of his separation he is holy to the Lord.

(9) And if any man die very suddenly by him, and he has defiled the head of his consecration; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it.

(10) And on the eighth day he shall bring two turtle doves, or two young pigeons, to the priest, to the door of the Tent of Meeting:

(11) and the priest shall offer the one for a sin offering, and the other for a burnt offering, and make atonement for him, for that he sinned by the dead, and shall hallow his head that same day.

(12) And he shall consecrate to the Lord the days of his abstinence, and shall bring a lamb of the first year for a guilt offering: and the days that were before shall be lost, because his separation was defiled.

(13) And this is the Tora of the Nazir, when the days of his separation are fulfilled: he shall be brought to the door of the Tent of Meeting.

(14) And he shall offer his offering to the Lord, one he lamb of the first year without blemish for a burnt offering, and one ewe lamb of the first year without blemish for a sin offering, and one ram without blemish for a peace offering,

(15) and a basket of unleavened bread, cakes of fine flour mingled with oil, and wafers of unleavened bread anointed with oil, and their meal offering, and their drink offerings.

(16) And the priest shall bring them before the Lord, and shall offer his sin offering, and his burnt offering:

(17) and he shall offer the ram for a sacrifice of peace offering to the Lord, with the basket of unleavened bread: the priest shall offer also his meal offering, and his drink offering.

(18) And the Nazir shall shave the head of his separation at the door of the Tent of Meeting, and shall take the hair of the head of his separation, and put it in the fire which is under the sacrifice of the peace offering.

(19) And the priest shall take the boiled shoulder of the ram, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hands of the Nazir, after the hair of his separation is shaved:

(20) and the priest shall wave them for a wave offering before the Lord: this is holy for the priest, with the wave breast and heave shoulder: and after that the Nazir may drink wine.

(21) This is the Tora of the Nazir who has vowed, and of his offering to the Lord for his separation, beside that which his means allow: according to the vow which he vowed, so he must do beside the Tora of his abstinence.

(22) And the Lord spoke to Moshe, saying,

(23) Speak to Aharon and to his sons, saying, In this way you shall bless the children of Yisra᾽el, saying to them,

(24) The Lord bless thee, and keep thee:

(25) the Lord make his face shine upon thee, and be gracious to thee:

(26) the Lord lift up his countenance to thee, and give thee peace.

(27) And they shall put my name upon the children of Yisra᾽el; and I will bless them.

7 (1) And it came to pass on the day that Moshe had finished setting up the tabernacle, and had anointed it, and sanctified it, and all its instruments, both the altar and all its vessels, and had anointed them, and sanctified them;

(2) that the princes of Yisra᾽el, heads of the house of their fathers, who were the princes of the tribes, and were over them that were numbered, offered:

(3) and they brought their offering before the Lord, six covered wagons, and twelve oxen; a wagon for every two of the princes, and for each one an ox: and they brought them before the tabernacle.

(4) And the Lord spoke to Moshe, saying,

(5) Take it of them, that they may be to do the service of the Tent of Meeting; and thou shalt give them to the Levites, to every man according to his service.

(6) And Moshe took the wagons and the oxen, and gave them to the Levites.

(7) Two wagons and four oxen he gave to the sons of Gershon, according to their service:

(8) and four wagons and eight oxen he gave to the sons of Merari, according to their service, under the hand of Itamar the son of Aharon the priest.

(9) But to the sons of Qehat he gave none: because the service of the sanctuary belonged to them; they bore it on their shoulders.

(10) And the princes offered for dedicating of the altar in the day that it was anointed, and the princes offered their offering before the altar.

(11) And the Lord said to Moshe, They shall offer their offering, each prince on his day, for the dedicating of the altar.

(12) And he that offered his offering the first day was Naĥshon the son of ῾Amminadav, of the tribe of Yehuda:

(13) and his offering was one silver dish, the weight of which was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them were full of fine flour mingled with oil for a meal offering:

(14) one spoon of ten shekels of gold, full of incense:

(15) one young bullock, one ram, one lamb of the first year, for a burnt offering:

(16) one kid of the goats for a sin offering:

(17) and for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Naĥshon the son of ῾Amminadav.

(18) On the second day Netan᾽el, the son of Żu῾ar, prince of Yissakhar, did offer:

(19) he offered for his offering one silver dish, the weight of which was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal offering:

(20) one spoon of gold of ten shekels, full of incense:

(21) one young bullock, one ram, one lamb of the first year, for a burnt offering:

(22) one kid of the goats for a sin offering:

(23) and for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Netan᾽el the son of Żu῾ar.

(24) On the third day Eli᾽av the son of Ḥelon, prince of the children of Zevulun, did offer:

(25) his offering was one silver dish, the weight of which was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal offering:

(26) one golden spoon of ten shekels, full of incense:

(27) one young bullock, one ram, one lamb of the first year, for a burnt offering:

(28) one kid of the goats for a sin offering:

(29) and for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Eli᾽av the son of Ḥelon.

(30) On the fourth day Eliżur the son of Shede᾽ur, prince of the children of Re᾽uven, did offer:

(31) his offering was one silver dish of the weight of a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal offering:

(32) one golden spoon of ten shekels, full of incense:

(33) one young bullock, one ram, one lamb of the first year, for a burnt offering:

(34) one kid of the goats for a sin offering:

(35) and for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Eliżur the son of Shede᾽ur.

(36) On the fifth day Shelumi᾽el the son of Żurishadday, prince of the children of Shim῾on, did offer:

(37) his offering was one silver dish, the weight of which was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal offering:

(38) one golden spoon of ten shekels, full of incense:

(39) one young bullock, one ram, one lamb of the first year, for a burnt offering:

(40) one kid of the goats for a sin offering:

(41) and for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Shelumi᾽el the son of Żurishadday.

7 (42) On the sixth day Elyasaf the son of De῾u᾽el, prince of the children of Gad, offered:

(43) his offering was one silver dish of the weight of a hundred and thirty shekels, a silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal offering:

(44) one golden spoon of ten shekels, full of incense:

(45) one young bullock, one ram, one lamb of the first year, for a burnt offering:

(46) one kid of the goats for a sin offering:

(47) and for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year; this was the offering of Elyasaf the son of De῾u᾽el.

(48) On the seventh day Elishama the son of ῾Ammihud, prince of the children of Efrayim, offered:

(49) his offering was one silver dish, the weight of which was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal offering:

(50) one golden spoon of ten shekels, full of incense:

(51) one young bullock, one ram, one lamb of the first year, for a burnt offering:

(52) one kid of the goats for a sin offering:

(53) and for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Elishama the son of ῾Ammihud.

(54) On the eighth day Gamli᾽el the son of Pedażur, prince of the children of Menashshe offered:

(55) his offering was one silver dish of the weight of a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal offering:

(56) one golden spoon of ten shekels, full of incense:

(57) one young bullock, one ram, one lamb of the first year, for a burnt offering:

(58) one kid of the goats for a sin offering:

(59) and for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Gamli᾽el the son of Pedażur.

(60) On the ninth day Avidan the son of Gid῾oni, prince of the children of Binyamin, offered:

(61) his offering was one silver dish, the weight of which was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary: both of them full of fine flour mingled with oil for a meal offering:

(62) one golden spoon of ten shekels, full of incense:

(63) one young bullock, one ram, one lamb of the first year, for a burnt offering:

(64) one kid of the goats for a sin offering:

(65) and for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Avidan son of Gid῾oni.

(66) On the tenth day Aĥi῾ezer the son of ῾Ammishadday, prince of the children of Dan, offered:

(67) his offering was one silver dish, the weight of which was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal offering:

(68) one golden spoon of ten shekels, full of incense:

(69) one young bullock, one ram, one lamb of the first year, for a burnt offering:

(70) one kid of the goats for a sin offering:

(71) and for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Aĥi῾ezer the son of ῾Ammishadday.

7 (72) On the eleventh day Pag῾i᾽el the son of ῾Okhran, prince of the children of Asher, offered:

(73) his offering was one silver dish, the weight of which was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal offering:

(74) one golden spoon of ten shekels, full of incense:

(75) one young bullock, one ram, one lamb of the first year, for a burnt offering:

(76) one kid of the goats for a sin offering:

(77) and for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Pag῾i᾽el the son of ῾Okhran.

(78) On the twelfth day Aĥira the son of ῾Enan, prince of the children of Naftali, offered:

(79) his offering was one silver dish, the weight of which was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal offering:

(80) one golden spoon of ten shekels, full of incense:

(81) one young bullock, one ram, one lamb of the first year, for a burnt offering:

(82) one kid of the goats for a sin offering:

(83) and for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Aĥira the son of ῾Enan.

(84) This was the dedication of the altar, in the day when it was anointed, by the princes of Yisra᾽el: twelve dishes of silver, twelve silver bowls, twelve spoons of gold:

(85) each dish of silver weighing a hundred and thirty shekels, each bowl seventy: all the silver vessels weighed two thousand four hundred shekels, after the shekel of the sanctuary:

(86) the golden spoons were twelve, full of incense, weighing ten shekels apiece, after the shekel of the sanctuary: all the gold of the spoons was a hundred and twenty shekels.

(87) All the oxen for the burnt offerings were twelve bullocks, the rams twelve, the lambs of the first year twelve, with their meal offering: and the kids of the goats for sin offering twelve.

(88) And all the oxen for the sacrifice of the peace offerings were twenty four bullocks, the rams sixty, the he goats sixty, the lambs of the first year sixty. This was the dedication of the altar, after it was anointed.

(89) And when Moshe was gone into the Tent of Meeting to speak with him, then he heard the voice speaking to him from off the covering that was upon the ark of Testimony, from between the two keruvim: and it spoke to him.

13 (2) And there was a certain man of Żor῾a, of the family of the Dani, whose name was Manoaĥ; and his wife was barren, and bore not. (3) And the angel of the Lord appeared to the woman, and said to her, Behold now, thou art barren, and bearest not: but thou shalt conceive, and bear a son. (4) Now therefore beware, I pray thee, and drink neither wine nor strong drink, and eat no unclean thing: (5) for, lo, thou shalt conceive, and bear a son; and no razor shall come on his head: for the child shall be a Nazir to God from the womb: and he shall begin to deliver Yisra᾽el out of the hand of the Pelishtim. (6) Then the woman came and told her husband, saying, A man of God came to me, and his appearance was like the appearance of an angel of God, very terrible: but I asked him not from where he was, neither did he tell me his name: (7) but he said to me, Behold, thou shalt conceive, and bear a son; and now drink no wine nor strong drink, neither eat any unclean thing: for the child shall be a Nazir to God from the womb to the day of his death. (8) Then Manoaĥ entreated the Lord, and said, O my Lord, let the man of God whom Thou didst send come again to us, and teach us what we shall do to the child that shall be born. (9) And God hearkened to the voice of Manoaĥ; and the angel of God came again to the woman as she sat in the field: but Manoaĥ her husband was not with her. (10) And the woman made haste, and ran, and told her husband, and said to him, Behold, the man has appeared to me, that came to me the other day. (11) And Manoaĥ arose, and went after his wife, and came to the man, and said to him, Art thou the man that didst speak to the woman? And he said, I am. (12) And Manoaĥ said, Now let thy words come to pass. What shall be the rule for the child, and what shall be done with him? (13) And the angel of the Lord said to Manoaĥ, Of all that I said to the woman let her take heed. (14) She may not eat of anything that comes of the vine, neither let her drink wine or strong drink, nor eat any unclean thing: all that I commanded her let her observe. (15) And Manoaĥ said to the angel of the Lord, I pray thee, let us detain thee, until we shall have made ready a kid for thee. (16) And the angel of the Lord said to Manoaĥ, Though thou detain me, I will not eat of thy bread: and if thou wilt offer a burnt offering, thou must offer it to the Lord. For Manoaĥ knew not that he was an angel of the Lord. (17) And Manoaĥ said to the angel of the Lord, What is thy name, that when thy sayings come to pass we may do thee honour? (18) And the angel of the Lord said to him, Why askest thou thus after my name, seeing it is hidden? (19) So Manoaĥ took the kid with the meal offering, and offered it upon the rock to the Lord: and the angel did wondrously, and Manoaĥ and his wife looked on. (20) For it came to pass, when the flame went up toward heaven from off the altar, that the angel of the Lord ascended in the flame of the altar. And Manoaĥ and his wife looked on it, and fell on their faces to the ground. (21) But the angel of the Lord appeared no more to Manoaĥ and to his wife. Then Manoaĥ knew that he was an angel of the Lord. (22) And Manoaĥ said to his wife, We shall surely die, because we have seen God. (23) But his wife said to him, If the Lord desired to kill us, he would not have received a burnt offering and a meal offering at our hands, neither would he have shown us all these things, nor would as at this have told us such things as these. (24) And the woman bore a son, and called his name Shimshon: and the child grew, and the Lord blessed him. (25) And the spirit of the Lord began to move him in Maĥane-dan between Żor῾a and Eshta᾽ol.

1. A beehive [lying] in the doorway with its mouth [pointing] outside:If an olive-sized [portion] of a corpse were placed below the [part of the hive] which is outside [the house], Everything directly below or above that olive-sized [portion] becomes unclean; But everything that is not directly [below or above] that olive-sized [portion], or that which is within [the hive] or within the house, remains clean. [If the uncleanness is] within the house, nothing becomes unclean except that which is within the house. [If the uncleanness is] within [the hive] everything becomes unclean.

2. [In the case of the hive] being one handbreadth high off the ground, If there is uncleanness below it or in the house or above it, everything becomes unclean except that which is within [the hive]. [If the uncleanness is] within the hive everything becomes unclean.

3. When do these rules apply? When the hive is a vessel and it is loosely placed in the door. If it is defective, although [it may be] stopped up with straw or it is stuck to the side of the door What is "stuck? Anything which has no opening of one handbreadth : Then, if an olive-sized [portion] of a corpse is placed below it, [everything] directly [below the portion] to the depths becomes unclean; [If placed] above [the hive everything] directly above to the sky becomes unclean. [If the uncleanness is] in the house, nothing becomes unclean except the house. [If the uncleanness is] within [the hive] nothing becomes unclean except that which is within [the hive].

4. [In the case of such a hive] being [placed] one handbreadth high off the ground:If there is uncleanness below it or in the house, [the space] below it and the house become unclean, but [the space] above and within remains clean. [If the uncleanness is] in the hive, nothing is unclean except what is within; If above [the hive] what is directly above up to the sky becomes unclean.

5. When do these rules apply? When the mouth [of the hive is pointing] outwards If the mouth is [pointing] inwards [towards the house]: If an olive-sized portion of the corpse is placed below or above [that part of the hive which is] outside, everything directly below or above that olive-sized portion becomes unclean, and everything not directly [below or above it] and whatever is within [the hive] and the house, remains clean. [If the uncleanness is] within the hive or the house, everything becomes unclean.

6. [In the case of the hive] being one handbreadth high off the ground, If there is uncleanness below it or in the house or above it, everything becomes unclean .

7. When do these rules apply? When the hive is a vessel and it is loosely placed in the door. If it is defective, although [it may be] stopped up with straw or it is stuck to the side of the door What is "stuck? Anything which has no opening of one handbreadth : Then, if an olive-sized [portion] of a corpse is placed below it, [everything] directly [below the portion] to the depths becomes unclean; [If placed] above [the hive everything] directly above to the sky becomes unclean. [If the uncleanness is] in the house or in the hive, whatever is in the house or hive becomes unclean.

8. [In the case of such a hive] being [placed] one handbreadth high off the ground:If there is uncleanness below it, in the house or inside the hive everything is impure except for above it. If above [the hive] what is directly above up to the sky becomes unclean.

9. [In the case when the hive] was entirely within the house and there is not a space of a handbreadth between it and the roof beams, if there is uncleanness within [the hive], the house becomes unclean. But if there is uncleanness in the house, what is within [the hive] remains clean, for the manner of the uncleanness is to go out and not to go in. [Whether [the hive] is standing upright, or lying on its side, whether there is one [hive] or two.

10. If it was standing upright in the doorway and there was not a space of one handbreadth between it and the lintel: If there is uncleanness within it, the house remains clean. But if there is uncleanness in the house, what is within [the hive] becomes unclean, for the manner of the uncleanness is to go out and not to go in.

11. If it was lying on its side in the open air: If an olive-sized [portion] of a corpse was placed below it or above it, everything directly below or above the olive-sized [portion] becomes unclean; but everything that is not directly below or above, and what is within [the hive] remains clean. [If the uncleanness is] within [the hive] everything becomes unclean.

12. [In the case where the hive is in the open air] and is one handbreadth high off the ground, if there is uncleanness below it or above it, everything becomes unclean except the inside. [If the uncleanness is] within, everything becomes unclean. When do these rules apply? When [the hive is] a vessel. If it is defective, although [it may be] stopped up with straw or according to the sages, it contains forty seahs Then if an olive-sized [portion] of a corpse is placed below it, [everything] directly [below] to the depths becomes unclean; [If placed] above, [everything] directly above to the sky becomes unclean. [If the uncleanness is] is within [the hive] nothing is unclean except that which is within. [If] it was one handbreadth high off the ground, if there was uncleanness below it, what is below becomes unclean; [If the uncleanness] was within it, what is within becomes unclean; Above it, [everything] directly [above] to the sky becomes unclean.

13. If it was resting on its bottom and it [retained the status of] a vessel: If there is uncleanness below it, within it or above it, the uncleanness cleaves upwards and downwards. [In the case where] it was one handbreadth high off the ground or covered or inverted [so as to stand] upon its mouth, if there is uncleanness below it, within it or above it, everything becomes unclean.

14. When do these rules apply? When [the hive retains the status of] a vessel. [In the case of its] being defective, although [the deficiency may be] stopped up with straw, or according to the sages, [in the case of it] containing forty se'ahs, If the uncleanness is below it, within it or above it, the uncleanness cleaves upwards and downwards. Rabbi Eliezer and Rabbi Shimon say: uncleanness can neither ascend into [the defective hive] nor descend from it. [In the case where] it was one handbreadth high off the ground, If there is uncleanness below it, what is below becomes unclean; Within it or above it, [everything] directly [above] it to the sky becomes unclean.

15. A coffin which is broad below and narrow above, and has a corpse within it: A person touching it below remains clean; But above becomes unclean. If it is broad above and narrow below, a person touching it anywhere becomes unclean. If it was the same [above and below], a person touching it anywhere becomes unclean, the words of Rabbi Eliezer. But Rabbi Joshua says: a handbreadth and more below is clean, but from that handbreadth upwards is unclean. If it was made like a clothes-chest, a person touching it anywhere becomes unclean. If it was made like a case, a person touching it anywhere remains clean, except at the place where it opens.

16. A jar resting on its bottom in the open air: If an olive-sized [portion] of a corpse is placed beneath it or within it directly [above] its bottom, the uncleanness cleaves upwards and downwards, and the jar becomes unclean. [If the uncleanness is] outside below a [protruding] side, the uncleanness cleaves upwards and downwards, but the jar remains clean. [If the uncleanness is] within [the jar] and underneath the protruding sides, If there is within the [cavity of] the side a space of a cubic handbreadth everything [within the cavity] becomes unclean, but what lies directly [below] the mouth remains clean. If there is not [a space of a cubic handbreadth] the uncleanness cleaves upwards and downwards. When do these rules apply? When the jar is clean. If it was unclean, or if it was one handbreadth high off the ground, or covered, or inverted [so as to stand] on its mouth, if there is uncleanness beneath it, within it or above it, everything becomes unclean.

§ The Sages taught in a baraita: In the case of a woman who discharges an amorphous piece of tissue, Sumakhos says in the name of Rabbi Meir, and likewise Rabbi Shimon ben Menasya would say in accordance with his statement: A Sage who is presented with this piece of tissue should tear it to examine it. If there is blood inside it, the woman is ritually impure, and if not, she is pure.

The Gemara compares this baraita to the ruling of the mishna: This statement is basically in accordance with the opinion of the Rabbis in the mishna, but it is more far-reaching, i.e., more stringent, than that ruling of the Rabbis. It is in accordance with the opinion of the Rabbis, as they say that opening of the womb is possible without a discharge of blood, whereas Rabbi Yehuda maintains that opening of the womb is impossible without a discharge of blood. But the ruling of the baraita is more far-reaching than that ruling of the Rabbis, as they hold that if blood emerges with the piece of tissue, then yes, the woman is impure, but if blood is found inside the piece of tissue, she is not impure; and Sumakhos holds that even if blood is found inside the piece, the woman is impure.

And it is taught in another baraita with regard to a woman who discharges an amorphous piece of tissue, that Rabbi Aḥa says: One tears it open, and if its interior looks red, even if it contains no blood, the woman is impure; and if it does not have a red appearance, she is pure.

The Gemara compares this baraita to the aforementioned opinion of Sumakhos: This ruling of Rabbi Aḥa is basically in accordance with the opinion of Sumakhos, as Rabbi Aḥa also requires that the interior of the piece of tissue must be examined to see if there is blood on the inside, but it is more far-reaching than the opinion of Sumakhos, as Rabbi Aḥa deems the woman impure even if the piece of tissue merely looks red on the inside but does not contain blood.

And it is taught in another baraita with regard to a woman who discharges an amorphous piece of tissue, that Rabbi Binyamin says one tears it open to examine it. If it contains a bone, it is considered a fetus, and its mother is impure with the impurity of a woman who gave birth. Rav Ḥisda says: And this applies in the case of a white piece of flesh; only in such a situation does the existence of a bone render it a fetus. And likewise, when a pair of Torah scholars came from Ḥadyab, they came and brought a baraita with them: In the case of a woman who discharges a white piece of tissue, one tears it open to examine it, and if it contains a bone, its mother is impure with the impurity of a woman who gave birth.

Rabbi Yoḥanan says in the name of Rabbi Shimon ben Yoḥai: With regard to a woman who discharges an amorphous piece of tissue, one tears it open to examine it. If it contains a quantity of accumulated blood, the woman is impure; and if not, she is pure. The Gemara comments: This is basically in accordance with the opinion of Sumakhos, that blood found inside the piece of tissue renders the woman impure, but it is more lenient than all the previous opinions, i.e., Sumakhos and Rabbi Aḥa, as according to Rabbi Shimon ben Yoḥai the woman is rendered impure only if there is a quantity of accumulated blood.

One who bakes [something] the size of a dried fig is liable. It is the same whether he bakes bread, cooks a food or herbs or heats up water – it all has one function. The [requisite] amount of heating water is enough to bathe a small limb. And the [requisite] amount of cooking herbs is enough that they be fit for the purpose for which they are being cooked.

One who places an egg next to an urn so that it will roast slightly and it becomes slightly roasted is liable – since one who cooks with an effect of fire is like one who cooks with fire itself. Likewise one rinses an old salted fish or a Spanish kolias – which is a very small and delicate fish – in hot water is surely liable. For scalding in hot water is the completion of its cooking. And likewise anything that is similar to this.

One who cracks an egg on a hot garment or sand or dirt of the roads which are hot because of the heat of the sun is exempt, even though it gets roasted. For the effects of the sun are not like the effects of fire [regarding that which is defined as cooking]. But they decreed about them [to forbid them] on account of the effects of fire. Likewise one who cooks with the hot springs of Tiberius or that which is similar to them is exempt. One who cooks something that is totally cooked or something that does not need to be cooked at all on the fire is exempt.