If so, according to Shmuel or Reish Lakish, is that compatible with that which is taught in a baraita with regard to the mishna, that Rabbi Yosei says: This is the halakha even if Abba Ḥalafta, i.e., Rabbi Yosei’s father, who himself was a righteous Sage, was among them? This is difficult according to Shmuel, as Rabbi Yosei would certainly not include his father in a group of murderers, and according to Reish Lakish, what is the connection between Rabbi Yosei’s father and a group of oxen?

Rather, Rava says: This is what the mishna is saying: In a case where two people were standing together and an arrow emerged from their midst and killed a person, since it is not known which of them shot the arrow, both of them are exempt. And Rabbi Yosei says: This is the halakha even if Abba Ḥalafta was among them. Even if one of the two people from among whom the arrow emerged was a righteous individual like Abba Ḥalafta, who presumably is not a murderer, since there is no conclusive testimony identifying the shooter, uncertainty remains and both are exempt.

The tanna then proceeds to discuss a different matter. And an ox whose verdict was finalized, that was sentenced to execution by stoning, and that was intermingled with other ordinary oxen, i.e., oxen that did not gore, the court stones all of them. Rabbi Yehuda says: They are placed in a vaulted chamber.

The Gemara notes: And it is taught in a baraita: In the case of a cow that killed a person, and thereafter calved, if it was before its verdict was finalized that the cow calved, its offspring is permitted. If it was after its verdict was finalized that the cow calved, its offspring is prohibited, as it was prohibited together with the cow. If the cow was intermingled with other cows and the identity of the cow that killed cannot be determined, and those other cows were intermingled with yet others, the court gathers them into a vaulted chamber. Rabbi Elazar, son of Rabbi Shimon, says: One brings them to court and the court stones them. The unattributed baraita is in accordance with the opinion of Rabbi Yehuda in the mishna.

The Master says in the baraita: If the cow calved before its verdict was finalized, its offspring is permitted. The Gemara asks: And is that the ruling even though when it gored it was already pregnant? But doesn’t Rava say with regard to the offspring of a cow that gores while pregnant: It is prohibited to bring it as an offering, like any animal that killed a person, as the cow and its unborn offspring gored together. And similarly, with regard to the offspring of a cow that was the object of bestiality while the offspring was in utero: It is prohibited to bring it as an offering, as the cow and its unborn offspring were the object of bestiality together. The baraita poses a difficulty according to Rava.

The Gemara answers: Emend the baraita and say that the reference is not to a case where a cow that was pregnant gored; rather, the reference is to a case where a cow was impregnated after it gored, and this is the distinction: If before its verdict was finalized the cow was impregnated and calved, its offspring is permitted; if after its verdict was finalized the cow was impregnated and calved, its offspring is forbidden together with it.

The Gemara challenges: This works out well according to the one who says that in a case where this permitted factor and that forbidden factor cause an outcome to be produced, that outcome is forbidden. The offspring that was produced from a bull from which deriving benefit is permitted and a cow from which deriving benefit is forbidden is therefore forbidden as well.