ב"ה
Rambam - 1 Chapter a Day
She'ar Avot haTum'ah - Chapter 5
She'ar Avot haTum'ah - Chapter 5
1Semen is a primary source of impurity1 and imparts impurity to persons and implements when touched and to an earthenware container, when it enters its inner space. It does not impart impurity when carried and one who touches it does not impart impurity to his clothes even when touching it.2 It imparts impurity both to one who touches it and one who discharges it. They are both primary derivatives of impurity according to Scriptural Law.אשִׁכְבַת זֶרַע - מֵאֲבוֹת הַטֻּמְאָה, מְטַמְּאָה אָדָם וְכֵלִים בַּמַּגָּע, וּכְלֵי חֶרֶס בָּאֲוִיר, וְאֵינָהּ מְטַמְּאָה בַּמַּשָּׂא; וְאֵין הַמִּתְטַמֵּא בָהּ מְטַמֵּא בְגָדִים בִּשְׁעַת מַגָּעוֹ. וְאֶחָד הַנּוֹגֵעַ בָּהּ, אוֹ הָרוֹאֶה אוֹתָהּ בִּבְשָׂרוֹ - שְׁנֵיהֶן רִאשׁוֹן לַטֻּמְאָה דִּין תּוֹרָה.
What is the measure that imparts impurity? For one who touches it, an amount the size of a lentil. For one who discharges it, the slightest amount. A man who discharges it is not impure until it leaves his body, reaching3 the orifice of the male organ, as implied by Leviticus 22:4: “From whom is discharged semen.” Therefore even one who discharges semen through a reed,4 is impure because the semen reached the orifice of the male organ.5 One is impure whether he discharges semen as a natural physical reaction or due to forces beyond his control.6וְכַמָּה שִׁעוּרָהּ? לַנּוֹגֵעַ, בְּכַעֲדָשָׁה; וְלָרוֹאֶה, בְּכָל שֶׁהוּא. וְאֵין הָרוֹאֶה טָמֵא, עַד שֶׁתֵּצֵא מִמֶּנּוּ וְיַחְתּוֹם מִמֶּנּוּ פִּי אַמָּה - שֶׁנֶּאֱמַר "אֲשֶׁר תֵּצֵא מִמֶּנּוּ שִׁכְבַת זֶרַע", וְנֶאֱמַר "אוֹ הֶחְתִּים בְּשָׂרוֹ"; לְפִיכָךְ אֲפִלּוּ רָאָה בְּקֵיסָם, הוֹאִיל וְהִגִּיעָה לְפִי אַמָּה - נִטְמָא. וְאֶחָד הָרוֹאֶה מֵחֲמַת בְּשָׂרוֹ, אוֹ הָרוֹאֶה בְּאֹנֶס - טָמֵא.
2The semen of a minor does not impart ritual impurity until he is nine years old.7באֵין שִׁכְבַת זֶרַע שֶׁל קָטָן מְטַמְּאָה, עַד שֶׁיִּהְיֶה בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד.
3Semen that is red is pure. It does not impart impurity unless it is white and viscous.8גשִׁכְבַת זֶרַע אֲדֻמָּה - טְהוֹרָה, עַד שֶׁתִּהְיֶה לְבָנָה וְנִמְשֶׁכֶת.
4Whenever a person’s body does not feel the discharge of semen, it does not impart impurity. Therefore if a person discharges semen without an erection and without desire, it does not impart the impurity associated with semen.9 If there was a sensation when the discharge began, he is impure even though when it departed from his body, there was no sensation.דוְכָל שִׁכְבַת זֶרַע שֶׁאֵין גּוּפוֹ שֶׁל אָדָם מַרְגִּישׁ בָּהּ, אֵינָהּ מְטַמְּאָה; לְפִיכָךְ אִם רָאָה בְּלֹא קִשּׁוּי וּבְלֹא תַאֲוָה - אֵינָהּ מְטַמְּאָה מִשּׁוּם שִׁכְבַת זֶרַע. נֶעֶקְרָה בְּהַרְגָּשָׁה,
אַף עַל פִּי שֶׁיָּצְתָה שֶׁלֹּא בְהַרְגָּשָׁה - טָמֵא.
אַף עַל פִּי שֶׁיָּצְתָה שֶׁלֹּא בְהַרְגָּשָׁה - טָמֵא.
5When a person thinks about sexual matters at night and dreams that he had marital relations10 and awakes to find his organ warm, he is impure11 even though he did not find traces of semen. It is presumed that since, in his dreams, he had the sensation that he was involved in marital relations, he discharged semen with a physical sensation. That is why his organ was warm. The discharge, however, was small and it was absorbed on his flesh or on his clothes. Therefore, he did not find any moisture. If he had sexual thoughts, but did not find his organ warm or found his organ warm, but did not have sexual thoughts, he is pure.ההַמְהַרְהֵר בַּלַּיְלָה, וְרָאָה שֶׁשִּׁמֵּשׁ מִטָּה בַּחֲלוֹם, וְעָמַד וְנִמְצָא בְּשָׂרוֹ חַם, אַף עַל פִּי שֶׁלֹּא מָצָא שִׁכְבַת זֶרַע - הֲרֵי זֶה טָמֵא; כֵּיוָן שֶׁהִרְגִּישׁ שֶׁשִּׁמֵּשׁ בַּחֲלוֹם, כְּבָר רָאָה בְּהַרְגָּשָׁה וּלְפִיכָךְ מָצָא בְּשָׂרוֹ חַם, וְהָיְתָה מְעַט וְנִתְקַנְּחָה בִּבְשָׂרוֹ אוֹ בְּכֵלָיו, וּלְפִיכָךְ לֹא מָצָא לַחְלוּחִית. הִרְהֵר וְלֹא מָצָא בְּשָׂרוֹ חַם, אוֹ שֶׁמָּצָא בְּשָׂרוֹ חַם וְלֹא הִרְהֵר - טָהוֹר.
6If a person’s urine was slippery12 or murky at the outset,13 he is pure. If the slipperiness or the murkiness was seen in the middle of his urination or at the end, he is impure.14 If, from the beginning to the end, the urine was slippery and murky, he is pure. If it was white and viscous, he is impure.15 One who releases thick drops from his male organ is pure.16והַמַּטִּיל מַיִם, וְרָאָה מַיִם חֲלוּקִין אוֹ עֲכוּרִין בַּתְּחִלָּה - טָהוֹר; רָאָה אוֹתָן בָּאֶמְצַע אוֹ בַּסּוֹף - הֲרֵי זֶה טָמֵא. הָיוּ הַמַּיִם שֶׁהִטִּיל כֻּלָּם מִתְּחִלָּה וְעַד סוֹף חֲלוּקִין אוֹ עֲכוּרִין - הֲרֵי זֶה טָהוֹר. הָיוּ לְבָנִים וְנִמְשָׁכִין, טָמֵא. וְהַמַּטִּיל טִפִּים עָבוֹת מִתּוֹךְ הָאַמָּה, טָהוֹר.
7When a man who experienced a seminal emission immerses himself and had not urinated before he immersed himself, he becomes impure when he urinates. For there are remnants of semen that are not discharged until he urinates.17זבַּעַל קֶרִי שֶׁטָּבַל, וְלֹא הִטִּיל מַיִם קֹדֶם שֶׁיִּטְבֹּל - כְּשֶׁיַּטִּיל מַיִם, טָמֵא, מִפְּנֵי צִחְצוּחֵי שִׁכְבַת זֶרַע שֶׁאֵינָן יוֹצְאִין אֶלָּא כְּשֶׁיַּטִּיל מַיִם.
To whom does the above apply? To one who is sick or elderly. A healthy youth,18 by contrast, is pure, for his seminal emission is powerfull, like an arrow and it clears the orifice of the male organ entirely. Until when is a male considered a youth in this context? As long as he can stand on one foot and put on or remove his other shoe. If he cannot do this because he is sick, he is considered as infirm in this context.בַּמֶּה דְּבָרִים אֲמוּרִים? בְּחוֹלֶה אוֹ בְּזָקֵן; אֲבָל יֶלֶד בָּרִיא, טָהוֹר, מִפְּנֵי שֶׁהוּא יוֹרֶה שִׁכְבַת זֶרַע בְּחָזְקָה כַּחֵץ, וְהִיא כֻּלָּהּ נִנְתֶּקֶת מִן הָאַמָּה. עַד כַּמָּה הוּא יֶלֶד? כָּל זְמַן שֶׁהוּא עוֹמֵד עַל רַגְלוֹ אַחַת וְנוֹעֵל אוֹ חוֹלֵץ מִנְעָלוֹ; וְאִם אֵינוֹ יָכוֹל לַעֲשׂוֹת כֵּן מִפְּנֵי חָלְיוֹ, הֲרֵי זֶה חוֹלֶה לְעִנְיַן זֶה.
8Any woman who engaged in physical intimacy and then went and immersed herself before she washed her vaginal area thoroughly remains impure.19חוְכָל אִשָּׁה שֶׁשִּׁמְּשָׁה מִטָּתָהּ, וְיָרְדָה וְטָבְלָה קֹדֶם שֶׁתְּקַנַּח עַצְמָהּ יָפֶה יָפֶה - הֲרֵי הִיא בְּטֻמְאָתָהּ.
9Both a man and a woman who engage in physical intimacy are impure. Both of them are considered as primary derivatives of impurity according to Scriptural Law.טאֶחָד הָאִישׁ וְאֶחָד הָאִשָּׁה שֶׁשִּׁמְּשׁוּ מִטָּתָן, שְׁנֵיהֶן טְמֵאִין; וּשְׁנֵיהֶן רִאשׁוֹן לַטֻּמְאָה, דִּין תּוֹרָה.
The woman is not impure because she touched the semen, because the seed touched the inner part of her body, and touching the inner part of the body is not considered as touch.20 Instead, a woman who engages in marital relations is considered as a man who has a seminal emission.21וְאֵין הָאִשָּׁה טְמֵאָה מִשּׁוּם נוֹגַעַת בְּשִׁכְבַת זֶרַע, שֶׁנְּגִיעַת בֵּית הַסְּתָרִים אֵינָהּ נְגִיעָה; אֶלָּא הַמְשַׁמֶּשֶׁת, הֲרֵי הִיא כְּרוֹאֶה קֶרִי.
The above applies provided the female is at least three years old, as implied by Leviticus 15:18:22 “A woman with whom a man lies.”23 If a minor is less than three, she does not become impure because of the physical intimacy itself. She can, however, become impure because she touched the seed if it touches the outer surface of her flesh. Based on this logic, when a man engages in anal marital relations with an adult woman, she is pure, for Scripture only dictated that a woman becomes impure although the impurity only touched her internal organs when marital relations was carried out in the ordinary manner.וְהוּא שֶׁתִּהְיֶה בַּת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד, שֶׁנֶּאֱמַר "וְאִשָּׁה אֲשֶׁר יִשְׁכַּב אִישׁ אֹתָהּ". הָיְתָה קְטַנָּה מִבַּת שָׁלֹשׁ שָׁנִים, אֵינָהּ מִתְטַמְּאָה בִּשְׁכִיבָה; אֲבָל מִתְטַמְּאָה בִּנְגִיעַת שִׁכְבַת זֶרַע, אִם נָגְעָה בִּבְשָׂרָהּ מִבַּחוּץ. לְפִיכָךְ הַבּוֹעֵל גְּדוֹלָה שֶׁלֹּא כְּדַרְכָּהּ - טְהוֹרָה, שֶׁלֹּא טִמֵּא אוֹתָהּ הַכָּתוּב בְּטֻמְאַת בֵּית הַסְּתָרִים, אֶלָּא כְּדַרְכָּהּ.
10When a man engages in marital relations with a woman and does not have a seminal emission, he is pure even though the corona entered the vagina.24 Similarly, the woman is pure until the man has a seminal emission.יהַבּוֹעֵל אֶת הָאִשָּׁה וְלֹא הוֹצִיא שִׁכְבַת זֶרַע - טָהוֹר, אַף עַל פִּי שֶׁהֶעֱרָה; וְכֵן הָאִשָּׁה טְהוֹרָה, עַד שֶׁיּוֹצִיא הָאִישׁ.
11The following rules apply when semen seeps from a woman after relations. If she discharges it within three twelve-hour periods after marital relations,25 she is impure like a man who has a seminal emission. Therefore, she misses one day if she is a zavah,26 like a man who had a seminal emission.27יאהָאִשָּׁה שֶׁפָּלְטָה שִׁכְבַת זֶרַע - אִם פָּלְטָה אוֹתָהּ בְּתוֹךְ שָׁלֹשׁ עוֹנוֹת, הֲרֵי הִיא טְמֵאָה כְּרוֹאֶה קֶרִי, לְפִיכָךְ סוֹתֶרֶת יוֹם אֶחָד אִם הָיְתָה זָבָה, כְּאִישׁ שֶׁרָאָה קֶרִי; וּמְטַמְּאָה בְּכָל שֶׁהוּא.
Even the slightest amount of semen renders her impure even if it does not emerge outside her body, but is just discharged between the folds of her vagina, she is impure, for semen is like vaginal bleeding. Just as vaginal bleeding imparts impurity while inside the woman’s body,28 so too, semen that she discharges makes her impure while it is within her body.אַף עַל פִּי שֶׁלֹּא יָצָאת לַחוּץ, אֶלָּא נֶעֶקְרָה וְהִגִּיעָה לְבֵין הַשִּׁנַּיִם - נִטְמְאָה, שֶׁהֲרֵי שִׁכְבַת זֶרַע כְּדָמָהּ; מַה דָּמָהּ מְטַמֵּא בִּפְנִים, אַף שִׁכְבַת זֶרַע שֶׁתִּפְלֹט תְּטַמֵּא אוֹתָהּ בִּפְנִים.
12Semen itself that was discharged within three twelve-hour periods imparts impurity to others who touch it as it imparts impurity to the woman who discharges it. If she discharged it after three twelve-hour periods, the woman is considered as pure. Similarly, the semen itself that was discharged after such a time is pure, for its substance has already putrefied.יבשִׁכְבַת זֶרַע עַצְמָהּ שֶׁנִּפְלְטָה בְּתוֹךְ הַשָּׁלֹשׁ עוֹנוֹת - מְטַמְּאָה אֲחֵרִים שֶׁנָּגְעוּ בָהּ, כְּדֶרֶךְ שֶׁטִּמְּאָה הָאִשָּׁה שֶׁפָּלְטָה אוֹתָהּ. וְאִם פָּלְטָה אַחַר שָׁלֹשׁ עוֹנוֹת, הֲרֵי הָאִשָּׁה טְהוֹרָה; וְכֵן שִׁכְבַת זֶרַע שֶׁנִּפְלְטָה, טְהוֹרָה - שֶׁכְּבָר נִפְסְדָה צוּרָתָהּ.
13What is meant by a twelve-hour period? A full day or a full night.29 The period in which relations took place is not counted. What is implied? If relations took place on Friday night,30 the three twelve-hour periods are: the Sabbath day, Saturday night, and during the day on Sunday. If she discharged semen during this time, she is impure. If she discharged it from Sunday night onward, she is pure. When a man was sodomized,31 the semen he discharges is impure, as long as it is moist, even after several twelve-hour periods. Similarly, the man who discharges it is impure.יגוְכַמָּה הִיא עוֹנָה? יוֹם אוֹ לַיְלָה. וְאֵין הָעוֹנָה שֶׁנִּבְעֲלָה בָהּ מִן הַמִּנְיָן. כֵּיצַד? נִבְעֲלָה בְּלֵיל הַשַּׁבָּת - שָׁלֹשׁ עוֹנוֹת שֶׁלָּהּ, יוֹם הַשַּׁבָּת וְלֵיל אֶחָד בַּשַּׁבָּת וְאֶחָד בַּשַּׁבָּת; אִם פָּלְטָה בְּתוֹךְ זְמַן זֶה, טְמֵאָה. פָּלְטָה מִלֵּיל שֵׁנִי וָהָלְאָה, טְהוֹרָה. וְהָאִישׁ שֶׁפֵּרְשָׁה מִמֶּנּוּ שִׁכְבַת זֶרַע, אֲפִלּוּ לְאַחַר כַּמָּה עוֹנוֹת - הֲרֵי זוֹ טְמֵאָה כָּל זְמַן שֶׁהִיא לַחָה; וְהַפּוֹרֵשׁ מִמֶּנּוּ, טָמֵא.
14Semen does not impart impurity unless it is moist. If it becomes dry like a shard it is pure. If it would return to its original state when left to soak
in lukewarm water for an entire day, it imparts impurity.ידשִׁכְבַת זֶרַע אֵינָהּ מְטַמְּאָה אֶלָּא כְּשֶׁהִיא לַחָה; יָבְשָׁה כַּחֶרֶס, טְהוֹרָה. וְאִם יְכוֹלָה לִשָּׁרוֹת מֵעֵת לְעֵת בְּפוֹשְׁרִין וְלַחֲזוֹר לִכְמוֹת שֶׁהָיְתָהּ, הֲרֵי זוֹ טְמֵאָה.
in lukewarm water for an entire day, it imparts impurity.ידשִׁכְבַת זֶרַע אֵינָהּ מְטַמְּאָה אֶלָּא כְּשֶׁהִיא לַחָה; יָבְשָׁה כַּחֶרֶס, טְהוֹרָה. וְאִם יְכוֹלָה לִשָּׁרוֹת מֵעֵת לְעֵת בְּפוֹשְׁרִין וְלַחֲזוֹר לִכְמוֹת שֶׁהָיְתָהּ, הֲרֵי זוֹ טְמֵאָה.
15In this chapter, we have already explained32 that a man who has a seminal emission, a woman who engages in relations with a man, and one who touches semen, are impure according to Scriptural law. Similarly, a woman who discharges semen within three twelve-hour periods after relations is impure33 according to Scriptural Law like one who has a seminal emission.טוכְּבָר בֵּאַרְנוּ בְּפֶרֶק זֶה שֶׁהָרוֹאֶה קֶרִי, וְהָאִשָּׁה שֶׁשָּׁכַב אִישׁ אוֹתָהּ שִׁכְבַת זֶרַע, וְהַנּוֹגֵעַ בְּשִׁכְבַת זֶרַע - טְמֵאִין מִן הַתּוֹרָה; וְכֵן הָאִשָּׁה שֶׁפָּלְטָה בְּתוֹךְ שָׁלֹשׁ עוֹנוֹת - הֲרֵי הִיא טְמֵאָה מִן הַתּוֹרָה, כְּרוֹאֶה קֶרִי.
All of the others about whom it was said in this chapter that they are impure, e.g., one who has sexual thoughts in his dreams34 or has questionable substances in his urine,35 are impure only due to Rabbinic decree. That decree applies only to terumah,36 but for ordinary foods,37 they are pure.אֲבָל שְׁאָר הָאֲמוּרִים בְּפֶרֶק זֶה שֶׁהֵן טְמֵאִין, כְּגוֹן מְהַרְהֵר וּמַטִּיל מַיִם - אֵינָן טְמֵאִין אֶלָּא מִדִּבְרֵיהֶם. וְלֹא גָזְרוּ עֲלֵיהֶם טֻמְאָה, אֶלָּא לַתְּרוּמָה; אֲבָל לַחֻלִּין, טְהוֹרִין.
16When a gentile woman discharges the semen of a Jew within three twelve hour periods- or when an animal discharges the semen of a Jew within this time38 —the semen discharged is impure. If it was released after this time, there is an unresolved question whether it is considered to have putrefied or not.טזנָכְרִית שֶׁפָּלְטָה שִׁכְבַת זֶרַע שֶׁל יִשְׂרָאֵל בְּתוֹךְ הַשָּׁלֹשׁ עוֹנוֹת, וְכֵן בְּהֵמָה שֶׁפָּלְטָה שִׁכְבַת זֶרַע שֶׁל יִשְׂרָאֵל בְּתוֹךְ זְמַן זֶה - הֲרֵי אוֹתָהּ הַנִּפְלֶטֶת טְמֵאָה. פְּלָטַתּוּ לְאַחַר זְמַן זֶה - הֲרֵי הִיא סָפֵק, נִסְרְחָה אוֹ עֲדַיִן לֹא נִסְרְחָה.
17In Hilchot Metamei Mishkav UMoshav,39 we already explained that the semen of a gentile is absolutely pure. Therefore if a Jewish woman discharges the semen of a gentile even40 within three twelve-hour periods, she is pure.41יזכְּבָר בֵּאַרְנוּ בְּהִלְכוֹת מְטַמְּאֵי מִשְׁכָּב וּמוֹשָׁב, שֶׁשִּׁכְבַת זַרְעוֹ שֶׁל נָכְרִי טָהוֹר מִכְּלוּם; לְפִיכָךְ בַּת יִשְׂרָאֵל שֶׁפָּלְטָה שִׁכְבַת זֶרַע שֶׁל נָכְרִי, אֲפִלּוּ בְּתוֹךְ שָׁלֹשׁ עוֹנוֹת - טְהוֹרָה.
18When a gentile felt the release of semen, converted and went to immerse himself42 and, after he immersed, released the semen that he felt initially, there is a question whether or not he is impure.43יחגּוֹי שֶׁהִרְגִּישׁ, וְנִתְגַּיֵּר וְיָרַד וְטָבַל, וְיָצָא מִמֶּנּוּ שִׁכְבַת זֶרַע שֶׁהִרְגִּישׁ בָּהּ אַחַר שֶׁטָּבַל - הֲרֵי זֶה סְפֵק טָמֵא.
19When a minor less than nine years old44 - or a gentile45 or an animal engages in relations with a mature female,46 she is pure, as indicated by Leviticus 15:18:47 “And a man who will lie with a woman.” Implied is that the male must be a mature man and Jewish, as we explained.יטגְּדוֹלָה שֶׁשָּׁכַב אוֹתָהּ קָטָן פָּחוֹת מִבֶּן תֵּשַׁע אוֹ נָכְרִי אוֹ בְּהֵמָה - הֲרֵי זוֹ טְהוֹרָה, שֶׁנֶּאֱמַר "וְאִשָּׁה אֲשֶׁר יִשְׁכַּב אִישׁ אֹתָהּ"; עַד שֶׁיִּהְיֶה הַשּׁוֹכֵב אִישׁ וּמִיִּשְׂרָאֵל, כְּמוֹ שֶׁבֵּאַרְנוּ.
Footnotes
1.
Sefer HaMitzvot (positive commandment 105) and Sefer HaChinuch (mitzvah 180) include the laws governing this impurity as one of the commandments in their reckoning of the 613 mitzvot.
2.
For the prooftext that mentions this impurity does not speak of the person “laundering his garments” (Kessef Mishneh).
3.
The Hebrew term used by the Rambam (based on Leviticus 15:3), literally means “seals the mouth of the organ,” i.e., fills the orifice with semen. The Ra’avad and the Kessef Mishneh question the Rambam’s ruling based on Nidah 43a, from which it appears that “sealing the orifice” and “even the slightest amount” represent the views of two differing Talmudic positions. The Kessef Mishneh explains that the Rambam (as Tosafot and Ritba) do not see the two opinions as contradictory and interprets “sealing” as “reaching.”
4.
I.e., a reed (or a tube) is inserted in the male organ and the semen is discharged through it.
5.
The Kessef Mishneh notes that this appears contradictory to his previous ruling. Since the semen passes through the reed, it does not “seal the orifice.” He explains that the Rambam interprets Nidah 22a, the source for this ruling, as referring to an instance where the reed was inserted entirely within the male organ. Thus when the semen left the man’s body, it was leaving from the orifice of the organ and not from the reed.
6.
Overexertion, overeating, or other external causes (Nidah 35a).
7.
Until then, his sexual activity is not considered significant (see Halachah 19; the Rambam’s Commentary to the Mishnah, the Introduction to the Order of Taharot).
8.
Like the white of an egg (Tosefta, Zavim 2:2).
9.
The Ra’avad and the Kessef Mishneh question the Rambam’s ruling based on Nidah 43a.
10.
I.e., in his dream, he felt that he ejaculated.
11.
As stated in Halachah 15, this impurity is a Rabbinic decree. According to Scriptural Law, he is pure.
12.
Our translation is taken from Rav Kappach’s translation of the Rambam’s Commentary to the Mishnah (Mikveot 8:2). Others interpret the phrase differently.
13.
And, afterwards, he urinated normally. In such a situation, we assume that he had difficulty urinating and therefore experienced such a phenomenon at the outset (ibid.).
14.
For we assume that semen was mixed with the urine. As stated in Halachah 15, this impurity is Rabbinic in origin.
15.
For such an appearance indicates that semen was mixed in together with it.
16.
The Mishnah (loc. cit.:3) states that Rabbi Elazar Chisma holds that such a person is impure. Since that opinion is mentioned in his name, we can assume that the majority of Sages differ and maintain that such a person is pure (Kessef Mishneh).
17.
Thus when he urinates, those remnants are discharged and cause him to become impure [the Rambam’s Commentary to the Mishnah (Mikveot 8:4)].
18.
In his Commentary to the Mishnah (op. cit.), the Rambam writes that a young man or a youth, even if he is sick, can ejaculate in this manner.
19.
For we assume that the semen will drip from her vagina and touch her body, making her impure.
20.
See Hilchot Tum’at Meit 1:3; 25:12, et al.
21.
Like the impurity of the man, stated in Halachah 1, the impurity of the woman results from the very fact she engaged in relations, even if the semen does not touch the external parts of her body.
22.
The Kessef Mishneh notes that in Scripture the verse includes a vav. That letter, however, is missing from both the authoritative manuscripts and most printings of the Mishneh Torah.
23.
The sexual activity of a girl younger than three is not considered significant.
24.
Our translation is based on Hilchot Issurei Bi’ah 1:10. As debated in the gloss Sha’ar HaMelech, the Rambam’s wording leaves open the question: What would be the man’s state if he inserted his entire organ, but did not ejaculate?
25.
As stated in Halachah 13, an onah (translated as a “twelve-hour period”) refers either to a full day or a full night.
As evident from the Rambam’s Commentary to the Mishnah (Mikveot 8:3) and explained by the Kessef Mishneh, the Rambam is following the opinion of Rabbi Elazar ben Azariah in Mikveot 8:3. Rabbi Elazar (and the other Sages mentioned in that Mishnah) maintain that this concept is derived from the experience of the Jewish people before the Giving of the Torah. The Torah was given on the Sabbath in the morning. The Jews immersed themselves Friday night in preparation. For three onot beforehand — Thursday day, Thursday night, and Friday day — they refrained from relations.
26.
A zavah must experience seven days without any trace of vaginal bleeding. If she discharges seed on one of these days, that day is not counted among the seven. It does not, however, invalidate the days counted beforehand. See Hilchot Issurei Bi'ah 6:16.
27.
See Hilchot Mechusrei Kapparah 3:2.
28.
See Hilchot Issurei Bi’ah 5:2; Hilchot Mechusrei Kapparah 5:3.
29.
Indeed, the term twelve-hour period is not technically correct, because winter nights and summer days are longer than twelve hours, while summer nights and winter days are shorter.
30.
See Hilchot Shabbat 3:14; Hilchot Ishut 14:1.
31.
Apparently, the Rambam is following Rabbenu Chananel’s interpretation of Shabbat 86a (Kessef Mishneh).
32.
Halachot 1 and 9.
33.
Halachah 11.
34.
Halachah 5.
35.
Halachah 6.
36.
And, needless to say, to sacrificial foods.
37.
As Hilchot Tum’at Ochalin 16:12 states, the pious would partake even of ordinary foods in a state of purity.
38.
I.e., a Jew engaged in relations with a gentile woman or sodomized an animal.
39.
Hilchot Metamei Mishkav UMoshav 2:10.
40.
I.e., she engaged in relations with him.
41.
Even according to Rabbinic decree (Nidah 34b).
42.
As part of the conversion process (Hilchot Issurei Bi’ah 13:4).
43.
Nidah 43a raises this issue and leaves undetermined whether it is considered that he released the semen before he converted — in which instance, he would be pure — or afterwards.
44.
Whose semen does not impart impurity (Halachah 2).
45.
Whose semen is also pure (Halachah 17).
46.
Here the intent is a girl more than three. See Halachah 9.
47.
The Kessef Mishneh suggests that this is not the correct prooftext and instead suggests employing the verse cited in Halachah 9.
Rabbi Eliyahu Touger is a noted author and translator, widely published for his works on Chassidut and Maimonides.
Published and copyright by Moznaim Publications, all rights reserved.
To purchase this book or the entire series, please click here.
To purchase this book or the entire series, please click here.
The text on this page contains sacred literature. Please do not deface or discard.
Vowelized Hebrew text courtesy Torat Emet under CC 2.5 license.
The text on this page contains sacred literature. Please do not deface or discard.
