Un zav (souffrant d'un flux génital) qui a déchargé du sperme, un niddah qui a émis du sperme et une femme qui a eu des rapports sexuels et est devenu un niddah doivent subir une immersion rituelle. [Un zav qui a déchargé du sperme: Bien qu'il soit impur sept jours à cause de l'impureté du zav, et que cette immersion ne le rend pas pur, il doit néanmoins subir cette immersion pour les paroles de la Torah à cause de la décharge du sperme, comme institué par Esdras. De même, un niddah qui souhaite prier et émet du sperme (d'un rapport sexuel antérieur) est considéré comme un rejet de sperme. Et une telle émission de sperme rend une femme impure pendant trois jours après un rapport sexuel. Après ce temps, il se putréfie dans son corps et n'est plus viable. Et il doit être compris ainsi: "Une niddah qui a émis, maintenant, le sperme d'un rapport sexuel avant qu'elle ne devienne une niddah, et une femme qui a eu des rapports sexuels— celui qui, après un rapport sexuel, est devenu un niddah —doit subir une immersion rituelle.] Et R. Yehudah ne l'exige pas. [R. Yehudah ne l'exige pas même dans le cas d'une femme qui après un rapport sexuel est devenue une niddah, même si ab initio elle doit subir une immersion rituelle et on peut affirmer que l'obligation d'immersion ne la quitte pas. Et nous avons déjà écrit ci-dessus que cette ordonnance d'immersion a été annulée, étant "une ordonnance à laquelle la majorité de la congrégation ne peut pas se conformer."]
Bartenura on Mishnah Berakhot
זב שראה קרי – Even though that he [who is afflicted with gonorrhea] has made himself impure for seven days because of his gonorrhea, and his immersion [in the Mikveh/ritual bath] does not purify him, nevertheless, he requires immersion according to the words of the Torah, according to the enactment of Ezra , since one who has a nocturnal emission and a menstruant woman , if she came to pray and discharged her seed, she considered to be like one who had a nocturnal emission, as a woman who releases her seed is defiled through her emission for three days after sexual intercourse. And from then onwards, her seed has decayed in her body and its not appropriate of having a fetus created from it. And this is the explanation concerning a menstruant woman who emits her seed during the time of intercourse which she engaged in the previous night before she saw it and when she engages in sex and finds that she is a menstruant woman; after she had engaged in intercourse, she requires ritual immersion.
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English Explanation of Mishnah Berakhot
Introduction
This mishnah deals with people who are already impure who then have contact with semen, either a man through his own semen or a woman through intercourse with a man.
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Bartenura on Mishnah Berakhot
ורבי יהודה פוטר – Even a woman who engaged in sexual intercourse and saw that she had become a menstruant woman, Rabbi Yehuda exempts, even though ab initio, she should immerse herself, and one can say that her obligation of immersion was prevented. And we have already written above that she did not have to engage in ritual immersion because it was a decree that most of the community could not could not follow.
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English Explanation of Mishnah Berakhot
A zav who has had a seminal emission and a niddah from whom semen escapes and a woman who becomes niddah during intercourse require a mikveh. Rabbi Judah exempts them. A zav is a man who has had an abnormal genital discharge. He is impure for seven days (Leviticus 15:13). Similary, a niddah, a menstruating woman, is impure for seven days. The mishnah says that if either of these people have contact with semen, the man through an ejaculation or the woman by discharging semen some time after intercourse, or through intercourse itself, they must go to the mikveh due to the contact with semen even though they will still be impure after the mikveh. Ezra had decreed that anyone who had a seminal emission had to immerse in order to be allowed to study Torah and to pray. This immersion is mandatory even if the person will continue to be impure afterwards. Furthermore, Ezra prohibited only people who were impure because of semen to study Torah and to pray. The zav and the niddah are not prohibited even though they too are impure. Rabbi Judah says that since the immersion will not make them pure, there is no reason for them to immerse.
