Um zav (que sofre de um fluxo genital) que descarregou sêmen, um niddah que emitiu sêmen e uma mulher que teve relações sexuais e se tornou um niddah devem passar por imersão ritual. [Um zav que descarregou o sêmen: Embora ele seja impuro sete dias por causa da imundície do zav, e essa imersão não o torna limpo, ainda assim, ele deve sofrer essa imersão por palavras da Torá por causa da descarga do sêmen, instituído por Esdras. Da mesma forma, um niddah que deseja orar e emitir sêmen (de uma relação anterior) é considerado um sêmen que descarrega. E essa emissão de sêmen torna uma mulher impura por três dias após a relação sexual. Após esse tempo, apodrece em seu corpo e não é mais viável. E deve ser entendido assim: "Uma niddah que agora emitiu sêmen de uma relação sexual anterior a ela se tornar uma niddah e uma mulher que teve relações sexuais— alguém que, após a relação sexual, se tornou um niddah —deve sofrer imersão ritual.] E R. Yehudah não exige isso. [R. Yehudah não exige isso mesmo no caso de uma mulher que após a relação sexual se tornar um niddah, mesmo que ab initio ela deva sofrer imersão ritual e pode-se afirmar que a obrigação de imersão não a deixa. E já escrevemos acima que essa ordenança de imersão foi rescindida, sendo "uma ordenança pela qual a maioria da congregação não pode cumprir".]
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.
Ask RabbiBookmarkShareCopy
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.
Ask RabbiBookmarkShareCopy
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.
Ask RabbiBookmarkShareCopy
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.
