Midras Imamat 12:5: Sifra, Midrash Tanchuma, Midrash Tanchuma Buber & Vayikra Rabbah

1) (Vayikra 12:5) "And if a female she shall bear": This tells me only of (a child that is clearly) a female. Whence do I derive the same for one whose sex is in doubt and for a hermaphrodite? From "she shall bear." The criterion (for what follows) is the bearing (And since the sex here is in doubt, we assign her the days of cleanliness for a male, and the days of uncleanliness for a female.) "then she shall be unclean shvuayim": two weeks, fourteen days.

2) R. Yehudah b. Roetz was asked by his disciples: We hear "shivim" ("seventy," for we follow the written form [without a vav after the beth]). Is it possible that she is unclean for seventy days? He answered: "Tumah" and "taharah" (cleanliness) are mentioned both in respect to a male and in respect to a female. Just as the days of her taharah (sixty-six) are double those for a male, so the days of her tumah (fourteen) are double those for a male. After they left, he went after them and said to them: What I told you was not really necessary, for we follow the spoken form (and not the written), but this is the reasoning behind it: "Tumah" and "taharah" are mentioned both in respect to a male and in respect to a female. Just as the days of her taharah are double those for a male, so the days of her tumah are double those for a male. — But perhaps go in this direction: A male, whose days of taharah are few (thirty-three), its days of tumah are few (seven). A female, whose days of taharah are many (sixty-six), how much more so should its days of tumah be few! It is, therefore, (to negate this) written: "then she shall be unclean shvuayim" (the spoken form), two weeks, fourteen days.

Another interpretation (of Lev. 12:2), “When a woman emits her seed [and bears a male]”: If the woman comes first, she bears a male; if the man comes first, [she bears] a female.⁸Ber. 60a; Nid. 31ab; see above, Tanh. (Buber), Gen. 8:18; cf. Sifra to Lev. 22:1-9, (217: Emor, Parashah 4). R. Abbin the Levite said, “The text has given you a clue (in vs. 5), ‘If she bears a female’ (with no mention of her giving her seed). If the man comes first, a female is produced; [if] the woman comes first, a male is produced. Thus it is stated (in vs. 2), ‘When a woman emits her seed and bears a male.’” R. Hiyya bar Abba said, “Therefore, the male is dependent (for his procreation) upon the woman; and the female, upon the man. Thus it is stated (in Gen. 22:20-23), ‘Behold Milcah, she also has borne sons to your brother Nahor, Uz his first-born and Buz his brother…. And Bethuel brought forth Rebekah.’ It also says (in I Chron. 2:48-49), ‘Maacah, the concubine of Caleb bore [Sheber] and Tirhanah. She also bore Shaaph the father of Madmannah, Sheva the father of Machbenah and the father of Gibea. And the daughter of Caleb] was Achsah.’ Thus females are dependent (for procreation) upon the man; and the males, upon the woman. It is therefore stated (in Lev. 12:2), ‘When a woman emits her seed.’” R. Ayyevu said, “The Holy One, blessed be He, performs a miraculous act with a person. When a person is put in a hot water for [only] a single day, is not his life struggling [to survive] because of it? But when an infant is put in its mother's belly for nine months,⁹According to Lev. R. 14:3, a woman’s womb is at boiling temperature. the Holy One, blessed be He, protects it.” Our masters have said, “The Holy One, blessed be He, has performed a miraculous act with this person. When the person is put in a bath tub¹⁰Gk.: embate. for one day, does not his life fail because of it? But when the infant is put in its mother's womb for nine months, its life does not fail because of it. Why? Because the Holy One, blessed be He, is performing a miraculous act with it (i.e., with the infant).” Job said (in Job 36:3), “I will fetch (‘S’) my knowledge from afar.” Now Job saw people, with a woman ('shh) giving birth to a man,¹¹‘ShH and ‘S’ are more alike in Hebrew than the transliterations show. In the unpointed text S (sin) and Sh (shin) are the same letter. Also a final H (he) sounds so much like a final ‘(alef) that Rabbinic Hebrew sometimes conflates the two. Thus the midrash understands Job 36:3 to mean that the WOMAN in Lev. 12:2 was Job’s KNOWLEDGE FROM AFAR. and also the ship (of Prov. 31:14) sails in the midst of the waters inch by inch.¹²The image suggests Prov. 31:14, according to which the heroic wife is LIKE MERCHANT SHIPS; SHE BRINGS HER FOOD FROM AFAR. So Enoch Zundel in his commentary, ‘Ets Yosef, here on Tanh., Lev. 4:3. Now he was surprised over these things and said (in Job 36:3), “I (like the woman of Prov. 31:14) will fetch my knowledge from afar.” R. Judah [bar Simon] said, “A woman's two haunches become like two haunches of stone, in order that she may have strength when she gives birth. As thus it is stated (in Exod. 1:16), ‘look at the birthstool (literally, the pair of stones).’” R. Meir said, “The Holy One, blessed be He, performs a miraculous act with the infant. How? Before the woman bears, she retains blood; after she gives birth, the blood departs to the breasts and becomes milk. Then the infant nurses on them.” R. Abba bar Kahana said, “The Holy One, blessed be He, performs a miraculous act with the infant. How? When the funda (i.e., pouch)¹³The Latin word means “moneybag”. is full with its mouth down, the coins are scattered; but the woman has her funda [with its opening] down, and the fetus is retained.” Another interpretation: An animal walks about with the fetus in the midst of its belly; but a woman walks about erect with the fetus in the midst of her belly, and the Holy One, blessed be He, preserves it.