Mesorat%20hashas for Niddah 79:42

(ויקרא ו, ב) זאת תורת העולה היא העולה הרי אלו ג' מיעוטין

teaches37 that a woman brings one sacrifice for many children. It might be presumed that she brings only one sacrifice for a birth and for a zibah … But would then one sacrifice suffice for a woman after childbirth who ate blood or for one after childbirth who ate forbidden fat? — Rather say: It might be presumed that a woman brings only one sacrifice for a birth that took place before the completion of her clean days and for one that took place after their completion.<span class="x" onmousemove="('comment',' If a child is born after the completion of the eighty days (fourteen unclean and sixty-six clean ones) prescribed for the birth of a female child, the former was obviously born 'before their completion'. ');">38 Therefore it was expressly written, 'This'.39 And the Rabbis?40 — Although 'this'41 was written it was also necessary to have the text, 'For a son or for a daughter'.42 For it might have been presumed that this law43 applies only to two distinct conceptions44 but45 that in the case of a simultaneous conception as, for instance, that of Judah and Hezekiah the sons of R. Hiyya,46 one sacrifice suffices,47 hence we were informed [that even in such a case separate sacrifices are required for each birth]. R. Johanan stated: R. Simeon, however, agrees that in the case of consecrated beasts [the body of the young extracted by means of a caesarean cut] is not sacred.<span class="x" onmousemove="('comment',' Like other beasts whose blemish preceded their consecration, its value only is consecrated. It may, therefore, be sold, when it loses its sanctity and may be used for shearing or work, while its price is used for the purchase of valid sacrifices. ');">48 What is the reason? He deduces the expression of 'birth' here49 from that of 'birth' in the case of the firstling:50 As in the latter case51 the reference is to one that openeth the womb52 so here also it is only to one that 'openeth the womb'. But why should not the expression of 'birth' here49 be deduced from that of 'birth' in the case of a human being:53 As in the latter case54 a foetus extracted from its mother's side is included55 so here also the young extracted from its mother's side should be included? — It stands to reason that the deduction should be made from the firstling, since 'the dam'56 might also be deduced from 'the dam'.57 On the contrary! Should not the deduction be made from the expression used of the human being, since thereby an ordinary birth58 would be deduced from an ordinary birth?59 But the fact is that the deduction was properly to be made from the firstling since in both cases60 the expression 'dam'61 is used, both are sacred beasts and both are subject to the laws of piggul, nothar62 and uncleanness.63 On the contrary! Should not the deduction be made from the expression used of the human being since both cases64 are those of ordinary birth,65 neither is restricted to the male sex,66 neither67 is naturally sacred,68 and neither69 is a priestly gift?70 The former71 are more in number.72 R. Hiyya son of R. Huna citing Raba observed, A Baraitha was taught which provides support for the statement of R. Johanan:73 R. Judah stated, This is the law of the burnt-offering, it is that which goeth up,74 behold these75 are three limitations

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