וַיִּקַּ֣ח הַמֶּ֡לֶךְ אֶת־שְׁ֠נֵי בְּנֵ֨י רִצְפָּ֤ה בַת־אַיָּה֙ אֲשֶׁ֣ר יָלְדָ֣ה לְשָׁא֔וּל אֶת־אַרְמֹנִ֖י וְאֶת־מְפִבֹ֑שֶׁת וְאֶת־חֲמֵ֗שֶׁת בְּנֵי֙ מִיכַ֣ל בַּת־שָׁא֔וּל אֲשֶׁ֥ר יָלְדָ֛ה לְעַדְרִיאֵ֥ל בֶּן־בַּרְזִלַּ֖י הַמְּחֹלָתִֽי׃
Kinuha ng hari ang dalawang anak na lalaki ni Rizpa na anak ni Aya, na ipinanganak niya kay Saul, sina Armoni at Mefiboset, at ang limang anak na lalaki ni Mical na anak ni Saul, na ipinanganak niya kay Adriel na anak ni Barzilai na Meholatita.
Chakham Tzvi
I wondered about a man made using Sefer Yetzirah, like the one about which it says in tractate Sanhedrin, "Rava created a man," (Sanhedrin 65b:17) and so too it was reported about my ancestor, the gaon our great teacher Rabbi Elijah, the head of the beit din of the holy community of Chelm — would it be included toward ten for things that require ten, like Kaddish and Kedusha? Do we say that because it is written "I shall be sanctified within the children of Israel" (Leviticus 22:32, see Mishneh Torah, Prayer and the Priestly Blessings 8:6) — it is not included? Or perhaps because we have in tractate Sanhedrin, "...one who raises an orphan within their house, the verse treats them as if they bore them" (Sanhedrin 19b:13), from the fact that it is written "'Michal's five children' (II Samuel 21:8) etc. Did Michal bear children? It was Meirav who bore children! Rather, Meirav bore them and Michal raised them, etc." — here too, because it is the handiwork of the righteous, it would be included in the children of Israel, because the handiwork of the righteous are themselves their progeny.
It seems to me that because we find that Rabbi Zeira said "You are from one of the group. Return to your dust!" thus he killed it, and if you think that it would have a benefit of being included in the ten for any davar shebikedusha Rabbi Zeira would not have made it pass from the world, because even if there would be no prohibition of spilling blood for it, because of how the verse specified (even if there are other interpretations): "Whoever sheds the blood of a human, by a human shall their blood be shed" (Genesis 9:6) — only a human who was formed within a human, as in a fetus formed in the womb of its mother, is one is liable for spilling their blood (see Sanhedrin 57b:5), which excludes that man who Rava created, who was not made in the womb of a woman, still, if it had a benefit, he should not have made it pass from the word, rather surely it is not included for the ten for any davar shebikedusha. So it seems to me, Zvi Ashkenazi S.T.
It seems to me that because we find that Rabbi Zeira said "You are from one of the group. Return to your dust!" thus he killed it, and if you think that it would have a benefit of being included in the ten for any davar shebikedusha Rabbi Zeira would not have made it pass from the world, because even if there would be no prohibition of spilling blood for it, because of how the verse specified (even if there are other interpretations): "Whoever sheds the blood of a human, by a human shall their blood be shed" (Genesis 9:6) — only a human who was formed within a human, as in a fetus formed in the womb of its mother, is one is liable for spilling their blood (see Sanhedrin 57b:5), which excludes that man who Rava created, who was not made in the womb of a woman, still, if it had a benefit, he should not have made it pass from the word, rather surely it is not included for the ten for any davar shebikedusha. So it seems to me, Zvi Ashkenazi S.T.