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Today's Daf Yomi

November 5, 2019 | 讝壮 讘诪专讞砖讜讜谉 转砖状驻

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

Niddah 13

Even though for women it is good to check themselves often, for men is it considered bad to check themselves often (for semen, which is impure) as touching themselves could bring upon seminal emissions which is considered a serious trangression. The gemara explains that it is bad as it reflects a loss of life and also could lead to allowing the evil inclination to take over and could lead eventually to idol worship. How do women who are not capable of checking themselves eat truma? What about a male priest who can’t check himself. Rav Papa concludes from the discussion that it is forbidden to men to wear pants, unless they are very loose as it could cause sexual arousal.


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转讜讻谉 讝讛 转讜专讙诐 讙诐 诇: 注讘专讬转

诪转谞讬壮 讻诇 讛讬讚 讛诪专讘讛 诇讘讚讜拽 讘谞砖讬诐 诪砖讜讘讞转 讜讘讗谞砖讬诐 转拽爪抓

MISHNA: With regard to any hand that is diligent to examine bodily emissions to ascertain ritual impurity, among women such a hand is praiseworthy. But among men such a hand should be severed, as this action is apt to lead to a seminal emission for naught.

讙诪壮 诪讗讬 砖谞讗 谞砖讬诐 讜诪讗讬 砖谞讗 讗谞砖讬诐 谞砖讬诐 诇讗讜 讘谞讜转 讛专讙砖讛 谞讬谞讛讜 诪砖讜讘讞讜转 讗谞砖讬诐 讚讘谞讬 讛专讙砖讛 谞讬谞讛讜 转拽爪抓

GEMARA: The Gemara asks: What is different about women and what is different about men, that women are praised for examining for bodily emissions while men are castigated for the same? The Gemara answers: Women are not susceptible to sexual arousal by this action, and therefore when a woman is diligent to examine herself she is considered praiseworthy; whereas men, who are susceptible to sexual arousal and may experience a seminal emission as a result of this contact, may not do so, and the hand of a man who conducts frequent examinations for emissions should be severed.

讗讬 讛讻讬 诪讗讬 讗讬专讬讗 诪专讘讛 讻讬 诇讗 诪专讘讛 谞诪讬 讻讬 拽转谞讬 诪专讘讛 讗谞砖讬诐

The Gemara asks: If so, why does the mishna state specifically among men that only the hand that is diligent to examine, i.e., that does so often, should be severed? Even when a man is not diligent to examine, but does so occasionally, this action is also apt to cause a seminal emission. The Gemara answers: When the mishna teaches: Any hand that is diligent to examine, it states this only with regard to women, as men should not examine even occasionally.

转谞讗 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 诇注谞讬谉 砖讻讘转 讝专注 讗讘诇 诇注谞讬谉 讝讜讘 讗祝 讛讜讗 诪砖讜讘讞 讻谞砖讬诐

The Gemara continues to discuss the examination of men for seminal emissions. It is taught in a baraita: In what case is this statement, that men should not examine themselves, said? It is said with regard to an examination for semen. But with regard to a man who examines himself for gonorrhea-like discharge [zov], he too is praiseworthy for examining diligently, as women are. The reason is that a man who experiences two such discharges is ritually impure but is not obligated to bring an offering, whereas one who experiences three such emissions must bring an offering as a zav. Therefore, it is important for a man who experiences a gonorrhea-like discharge to examine and count his emissions carefully.

讜讗驻讬诇讜 诇注谞讬谉 砖讻讘转 讝专注 讗诐 讘讗 诇讘讚讜拽 讘爪专讜专 讗讜 讘讞专住 讘讜讚拽

The baraita adds: And even with regard to semen, if one wants to examine himself with a rock or with a piece of earthenware, which are hard and will not warm the body, he may examine himself in this manner.

讜讘诪讟诇讬转 诇讗 讜讛转谞讬讗 讘讜讚拽 注爪诪讜 讘诪讟诇讬转 讜讘讻诇 讚讘专 砖专讜爪讛 讻讚讗诪专 讗讘讬讬 讘诪讟诇讬转 注讘讛 讛讻讗 谞诪讬 讘诪讟诇讬转 注讘讛

The Gemara asks: And may a man not examine himself with a linen cloth? But isn鈥檛 it taught in a baraita: A man may examine himself with a cloth, to see if he has emitted semen, or with any similar item that he wants? The Gemara answers: Just as Abaye said, with regard to a different issue, that it is referring to a coarse cloth, which will not warm one鈥檚 body, here too, the baraita is referring to a coarse cloth, which will not lead to a seminal emission.

讜讛讬讻讗 讗讬转诪专 讚讗讘讬讬 讗讛讗 讚转谞谉 讛讬讛 讗讜讻诇 讘转专讜诪讛 讜讛专讙讬砖 砖谞讝讚注讝注讜 讗讬讘专讬讜 讗讜讞讝 讘讗诪转讜 讜讘讜诇注 讗转 讛转专讜诪讛

The Gemara asks: And where was this statement of Abaye stated? It was stated with regard to that which we learned in a mishna (40a): If a priest was eating teruma and he sensed that his limbs quaked, indicating that a seminal emission was imminent, he should firmly hold his penis to prevent the emission from leaving his body, and swallow the teruma while ritually pure.

讗讜讞讝 讜讛转谞讬讗 专讘讬 讗诇讬注讝专 讗讜诪专 讻诇 讛讗讜讞讝 讘讗诪转讜 讜诪砖转讬谉 讻讗讬诇讜 诪讘讬讗 诪讘讜诇 诇注讜诇诐 讗诪专 讗讘讬讬 讘诪讟诇讬转 注讘讛

A difficulty was raised with regard to this mishna: May he actually hold his penis? But isn鈥檛 it taught in a baraita that Rabbi Eliezer says: With regard to anyone who holds his penis and urinates, it is considered as though he is bringing a flood to the world, as masturbation was one of the sins that led to the flood (Sanhedrin 108b)? Abaye says in resolution of this difficulty that the mishna is referring to one who holds his penis with a coarse cloth.

专讘讗 讗诪专 讗驻讬诇讜 转讬诪讗 讘诪讟诇讬转 专讻讛 讻讬讜谉 讚注拽专 注拽专 讜讗讘讬讬 讞讬讬砖 讚诇诪讗 讗转讬 诇讗讜住讜驻讬 讜专讘讗 诇讗 讞讬讬砖 讚诇诪讗 讗转讬 诇讗讜住讜驻讬

Rava says with regard to that mishna: You may even say that it is referring to a priest who holds his penis with a soft cloth, and the reason it is permitted is that once the semen has already been uprooted from his body, it is uprooted, and his subsequent holding of the penis, even with a soft cloth, does not increase the emission of semen. And Abaye prohibits the use of a soft cloth even here, as he is concerned that perhaps due to the contact of this cloth one might come to increase the emission of semen. But Rava is not concerned that perhaps one might come to increase the emission.

讜诇讗 讜讛转谞讬讗 讛讗 诇诪讛 讝讛 讚讜诪讛 诇谞讜转谉 讗爪讘注 讘注讬谉 砖讻诇 讝诪谉 砖讗爪讘注 讘注讬谉 注讬谉 诪讚诪注转 讜讞讜讝专转 讜诪讚诪注转

The Gemara asks: And is Rava not concerned for this possibility? But isn鈥檛 it taught in a baraita: To what is this repeated examination of a man comparable? To one who places a finger in his eye, for as long as the finger is in the eye, the eye will tear and continue to tear. Here too, the priest鈥檚 action will lead to an increased emission of semen.

讜专讘讗 讻诇 讗讞诪讜诪讬 讜讛讚专 讗讞诪讜诪讬 讘砖注转讬讛 诇讗 砖讻讬讞

The Gemara answers: And Rava would claim that if the priest鈥檚 limbs were not quaking and the semen was coming out in drops, there is indeed a concern that an examination might increase the emission. But when he feels his limbs quaking, this concern does not apply. The reason is that with regard to any warming of the body that leads to a seminal emission and that is then followed by another warming at the time when the semen is being uprooted, it is uncommon for the latter warming to increase the emission. Consequently, in this case the priest may hold his penis even with a soft cloth.

讙讜驻讗 专讘讬 讗诇讬注讝专 讗讜诪专 讻诇 讛讗讜讞讝 讘讗诪讛 讜诪砖转讬谉 讻讗讬诇讜 诪讘讬讗 诪讘讜诇 诇注讜诇诐 讗诪专讜 诇讜 诇专讘讬 讗诇讬注讝专 讜讛诇讗 谞爪讜爪讜转 谞转讝讬谉 注诇 专讙诇讬讜 讜谞专讗讛 讻讻专讜转 砖驻讻讛 讜谞诪爪讗 诪讜爪讬讗 诇注讝 注诇 讘谞讬讜 砖讛谉 诪诪讝专讬诐

The Gemara discusses the matter itself. Rabbi Eliezer says: With regard to anyone who holds his penis and urinates, it is considered as though he is bringing a flood to the world. The Rabbis said to Rabbi Eliezer: But if one does not hold his penis, small drops are sprayed on his legs, and he appears as one whose penis has been severed. A man with that affliction is incapable of fathering children. People who see urine on his legs might suspect that he is suffering from that condition and as a result they will cast aspersions about his children and say that they are children born from a forbidden relationship [mamzerim].

讗诪专 诇讛谉 诪讜讟讘 砖讬讜爪讬讗 诇注讝 注诇 讘谞讬讜 砖讛谉 诪诪讝专讬诐 讜讗诇 讬注砖讛 注爪诪讜 专砖注 砖注讛 讗讞转 诇驻谞讬 讛诪拽讜诐

Rabbi Eliezer said to them: It is preferable that people cast aspersions about his children that they are mamzerim, and he should not render himself wicked even one moment before the Omnipresent.

转谞讬讗 讗讬讚讱 讗诪专 诇讛谉 专讘讬 讗诇讬注讝专 诇讞讻诪讬诐 讗驻砖专 讬注诪讜讚 讗讚诐 讘诪拽讜诐 讙讘讜讛 讜讬砖转讬谉 讗讜 讬砖转讬谉 讘注驻专 转讬讞讜讞 讜讗诇 讬注砖讛 注爪诪讜 专砖注 砖注讛 讗讞转 诇驻谞讬 讛诪拽讜诐

With regard to the same issue, it is taught in another baraita that Rabbi Eliezer said to the other Rabbis in response: It is possible for one to avoid spraying urine on his legs. How so? Let a person stand on an elevated place and urinate downward, or urinate into an area where there is loose soil, which absorbs the urine, so that it does not ricochet upward, and he should not render himself wicked even one moment before the Omnipresent.

讛讬 讗诪专 诇讛讜 讘专讬砖讗 讗讬诇讬诪讗 拽诪讬讬转讗 讗诪专 诇讛讜 讘专讬砖讗 讘转专 讚讗诪专 诇讛讜 讗讬住讜专讗 讛讚专 讗诪专 诇讛讜 转拽谞转讗

The Gemara asks: Which of these replies did Rabbi Eliezer say to the Rabbis first? If we say that it was the first statement, i.e., that one should not hold his penis even if people might cast aspersions about his children, that he said to the Rabbis first, and subsequently he told them that there was a way to avoid urine being sprayed on his legs, this is difficult; after saying to them that it is a prohibition, would he then say to them a practical remedy? By saying that one can avoid urine being sprayed on his legs, Rabbi Eliezer indicated that if one cannot do so he may hold his penis, which contradicts his other statement.

讗诇讗 讛讗 讗诪专 诇讛讜 讘专讬砖讗 讜讗诪专讜 诇讬讛 讗讬谉 诇讜 诪拽讜诐 讙讘讜讛 讜注驻专 转讬讞讜讞 诪讗讬 讗诪专 诇讛谉 诪讜讟讘 砖讬讜爪讬讗 诇注讝 注诇 讘谞讬讜 讜讗诇 讬注砖讛 注爪诪讜 专砖注 砖注讛 讗讞转 诇驻谞讬 讛诪拽讜诐

Rather, clearly he said this practical solution to the Rabbis first, and they then said to him: If one does not have an elevated place or loose earth upon which he can urinate, what should he do? In response to this question, he said to them: It is preferable that people cast aspersions about his children that they are mamzerim, and he should not render himself wicked even one moment before the Omnipresent.

讜讻诇 讻讱 诇诪讛 诪驻谞讬 砖诪讜爪讬讗 砖讻讘转 讝专注 诇讘讟诇讛 讚讗诪专 专讘讬 讬讜讞谞谉 讻诇 讛诪讜爪讬讗 砖讻讘转 讝专注 诇讘讟诇讛 讞讬讬讘 诪讬转讛 砖谞讗诪专 讜讬专注 讘注讬谞讬 讛壮 (讗转) 讗砖专 注砖讛 讜讬诪转 讙诐 讗转讜

The Gemara asks: And why must one refrain to that extent from holding his penis? Because as the result of holding his penis he might emit semen for naught. As Rabbi Yo岣nan says: Anyone who emits semen for naught is liable to receive the punishment of death at the hand of Heaven, as it is stated with regard to Onan, son of Judah: 鈥淎nd it came to pass, when he engaged in intercourse with his brother鈥檚 wife, that he spilled it on the ground, lest he should give seed to his brother. And the thing that he did was evil in the eyes of the Lord, and He slew him also鈥 (Genesis 38:9鈥10).

专讘讬 讬爪讞拽 讜专讘讬 讗诪讬 讗诪专讬 讻讗讬诇讜 砖讜驻讱 讚诪讬诐 砖谞讗诪专 讛谞讞诪讬诐 讘讗诇讬诐 转讞转 讻诇 注抓 专注谞谉 砖讞讟讬 讛讬诇讚讬诐 讘谞讞诇讬诐 转讞转 住注驻讬 讛住诇注讬诐 讗诇 转拽专讬 砖讜讞讟讬 讗诇讗 住讜讞讟讬

Rabbi Yitz岣k and Rabbi Ami say: One who emits semen for naught is considered as though he sheds blood, as it is stated: 鈥淏ut draw near here, you sons of the sorceress, the seed of the adulterer and the harlot鈥re you not children of transgression, a seed of falsehood, you that inflame yourselves among the terebinths, under every leafy tree, that slay [sho岣tei] the children in the valleys, under the clefts of the rocks?鈥 (Isaiah 57:3鈥5). Do not read this word as sho岣tei; rather, read it as so岣tei, i.e., one who squeezes out [so岣t] semen is considered to have shed the blood of the children who could have been born from that seed.

专讘 讗住讬 讗诪专 讻讗讬诇讜 注讜讘讚 注讘讜讚讛 讝专讛 讻转讬讘 讛讻讗 转讞转 讻诇 注抓 专注谞谉 讜讻转讬讘 讛转诐 注诇 讛讛专讬诐 讛专诪讬诐 讜转讞转 讻诇 注抓 专注谞谉

Rav Asi says: It is considered as though he worships idols, as it is written here: 鈥淯nder every leafy tree,鈥 and it is written there, with regard to the mitzva of eradicating idols from Eretz Yisrael: 鈥淵ou shall destroy all the places, where the nations that you are to dispossess worshipped their gods, upon the high mountains, and upon the hills, and under every leafy tree鈥 (Deuteronomy 12:2).

专讘 讬讛讜讚讛 讜砖诪讜讗诇 讛讜讜 拽讬讬诪讬 讗讗讬讙专讗 讚讘讬 讻谞讬砖转讗 讚砖祝 讜讬转讬讘 讘谞讛专讚注讗 讗诪专 诇讬讛 专讘 讬讛讜讚讛 诇砖诪讜讗诇 爪专讬讱 讗谞讬 诇讛砖转讬谉 讗诪专 诇讬讛 砖讬谞谞讗 讗讞讜讝 讘讗诪转讱 讜讛砖转谉 诇讞讜抓

搂 With regard to the issue of holding one鈥檚 penis for the purpose of urinating, the Gemara relates that Rav Yehuda and Shmuel were standing on the roof of the synagogue that was destroyed and rebuilt in Neharde鈥檃. Rav Yehuda said to Shmuel: What can I do? I need to urinate. Shmuel said to him: Shinnana, hold your penis, so that the water does not fall onto the synagogue roof, and urinate outward, away from the synagogue.

讛讬讻讬 注讘讬讚 讛讻讬 讜讛转谞讬讗 专讘讬 讗诇讬注讝专 讗讜诪专 讻诇 讛讗讜讞讝 讘讗诪转讜 讜诪砖转讬谉 讻讗讬诇讜 诪讘讬讗 诪讘讜诇 诇注讜诇诐

The Gemara asks: How could Rav Yehuda do so? But isn鈥檛 it taught in a baraita that Rabbi Eliezer says: With regard to anyone who holds his penis and urinates, it is considered as though he is bringing a flood to the world?

讗诪专 讗讘讬讬 注砖讗讜 讻讘讜诇砖转 讚转谞谉 讘讜诇砖转 砖谞讻谞住 诇注讬专 讘砖注转 砖诇讜诐 讞讘讬讜转 驻转讜讞讜转 讗住讜专讜转 住转讜诪讜转 诪讜转专讜转 讘砖注转 诪诇讞诪讛 讗诇讜 讜讗诇讜 诪讜转专讜转 诇驻讬 砖讗讬谉 诇讛谉 驻谞讗讬 诇谞住讱 讗诇诪讗 讚讻讬讜谉 讚讘注讬转讬 诇讗 讗转讬 诇谞住讜讻讬 讛讻讗 谞诪讬 讻讬讜谉 讚讘注讬转讬 诇讗 讗转讬 诇讛专讛讜专讬

Abaye says: The Sages rendered the halakhic status of this situation like that of a troop of marauders, as we learned in a mishna (Avoda Zara 70b): With regard to a troop of marauders that entered a town, if they did so in a time of peace, open casks of wine are forbidden, in case the marauders used the wine for libations in idol worship, whereas sealed casks are permitted. In a time of war, both these and those are permitted, because the marauders do not have leisure to pour libations. Evidently, since these marauders are afraid, they will not come to pour libations. Here too, in this incident involving Rav Yehuda, since he is afraid he will not come to have sexual thoughts.

讜讛讻讗 诪讗讬 讘注讬转讜转讗 讗讬讻讗 讗讬讘注讬转 讗讬诪讗 讘讬注转讜转讗 讚诇讬诇讬讗 讜讚讗讬讙专讗 讜讗讬讘注讬转 讗讬诪讗 讘讬注转讜转讗 讚专讘讬讛 讜讗讬讘注讬转 讗讬诪讗 讘讬注转讜转讗 讚砖讻讬谞讛 讜讗讬讘注讬转 讗讬诪讗 讗讬诪转讗 讚诪专讬讛 注诇讬讛 讚拽专讬 砖诪讜讗诇 注诇讬讛 讗讬谉 讝讛 讬诇讜讚 讗砖讛

The Gemara asks: And what fear is there here, in the case of Rav Yehuda? The Gemara explains: If you wish, say that there is the fear of the night and of the roof, i.e., that he might fall. And if you wish, say that the awe of his teacher, Shmuel, is upon him. And if you wish, say that the awe of the Divine Presence that dwells in the synagogue is upon Rav Yehuda. And if you wish, say that the awe of his Master, God, is upon him. Rav Yehuda was renowned for his fear of Heaven, as Shmuel declared about him: This one is not born of a woman, but is like an angel.

讜讗讬讘注讬转 讗讬诪讗 谞砖讜讬 讛讜讛 讚讗诪专 专讘 谞讞诪谉 讗诐 讛讬讛 谞砖讜讬 诪讜转专

And if you wish, say a different answer, that Rav Yehuda was allowed to hold his penis while urinating because he was married; as Rav Na岣an said: If one is married, it is permitted for him to hold his penis while urinating, as his improper sexual urges are not as strong.

讜讗讬讘注讬转 讗讬诪讗 讻讬 讛讗 讗讜专讬 诇讬讛 讚转谞讬 讗讘讗 讘专讬讛 讚专讘讬 讘谞讬诪讬谉 讘专 讞讬讬讗 讗讘诇 诪住讬讬注 讘讘讬爪讬诐 诪诇诪讟讛 讜讗讬讘注讬转 讗讬诪讗 讻讬 讛讗 讗讜专讬 诇讬讛 讚讗诪专 专讘讬 讗讘讛讜 讗诪专 专讘讬 讬讜讞谞谉 讙讘讜诇 讬砖 诇讜 诪注讟专讛 讜诇诪讟讛 诪讜转专

And if you wish, say that Shmuel ruled for Rav Yehuda in accordance with this baraita, which Abba, son of Rabbi Binyamin bar 岣yya, teaches: One may not hold the penis itself while urinating, but a man who wishes to urinate may assist the process by holding the testicles from below. Shmuel instructed Rav Yehuda to act in this manner. And if you wish, say that Shmuel ruled for Rav Yehuda in accordance with that which Rabbi Abbahu said that Rabbi Yo岣nan says: There is a clear demarcation in the prohibition against holding one鈥檚 penis while urinating: From the corona and below, toward the tip of the penis, it is permitted to hold, as this will not lead to arousal.

诪注讟专讛 讜诇诪注诇讛 讗住讜专

From the corona and above, toward the body, it is prohibited.

讗诪专 专讘 讛诪拽砖讛 注爪诪讜 诇讚注转 讬讛讗 讘谞讚讜讬 讜诇讬诪讗 讗住讜专 讚拽诪讙专讬 讬爪专 讛专注 讗谞驻砖讬讛 讜专讘讬 讗诪讬 讗诪专 谞拽专讗 注讘专讬讬谉 砖讻讱 讗讜诪谞转讜 砖诇 讬爪专 讛专注 讛讬讜诐 讗讜诪专 诇讜 注砖讛 讻讱 讜诇诪讞专 讗讜诪专 诇讜 注砖讛 讻讱 讜诇诪讞专 讗讜诪专 诇讜 诇讱 注讘讜讚 注讘讜讚讛 讝专讛 讜讛讜诇讱 讜注讜讘讚

Rav says: One who intentionally causes himself an erection shall be ostracized. The Gemara suggests: And let Rav say simply that it is prohibited. The Gemara explains that it is proper to ostracize such a man, as he arouses the evil inclination upon himself. And Rabbi Ami says: He is called a habitual transgressor, as this is the craft of the evil inclination. Today he says to a person: Do this sin, and when the individual obeys his inclination, on the following day the evil inclination says to him: Do that sin, and on the following day he says to him: Go and worship idols, and he goes and worships idols.

讗讬讻讗 讚讗诪专讬 讗诪专 专讘讬 讗诪讬 讻诇 讛诪讘讬讗 注爪诪讜 诇讬讚讬 讛专讛讜专 讗讬谉 诪讻谞讬住讬谉 讗讜转讜 讘诪讞讬爪转讜 砖诇 讛拽讚讜砖 讘专讜讱 讛讜讗 讻转讬讘 讛讻讗 讜讬专注 讘注讬谞讬 讛壮 讜讻转讬讘 讛转诐 讻讬 诇讗 讗诇 讞驻抓 专砖注 讗转讛 诇讗 讬讙专讱 专注

Some say that Rabbi Ami says: With regard to anyone who brings himself into a state of arousal, they do not bring him within the boundary of the Holy One, Blessed be He. The proof is that it is written here, with regard to Onan, son of Judah: 鈥淎nd the thing that he did was evil in the eyes of the Lord, and He slew him also鈥 (Genesis 38:10), and it is written there: 鈥淔or You are not a God who has pleasure in wickedness; evil shall not sojourn with You. The boasters shall not stand in Your sight鈥ut as for me, in the abundance of Your kindness will I come into Your house; I will bow down toward Your holy Temple in fear of You鈥 (Psalms 5:5鈥8). This demonstrates that whoever does evil, like Onan, shall not sojourn with God.

讜讗诪专 专讘讬 讗诇注讝专 诪讗讬 讚讻转讬讘 讬讚讬讻诐 讚诪讬诐 诪诇讗讜 讗诇讜 讛诪谞讗驻讬诐 讘讬讚 转谞讗 讚讘讬 专讘讬 讬砖诪注讗诇 诇讗 转谞讗祝 诇讗 转讛讗 讘讱 谞讬讗讜祝 讘讬谉 讘讬讚 讘讬谉 讘专讙诇

And Rabbi Elazar says, with regard to the severity of this transgression: What is the meaning of that which is written: 鈥淎nd when you spread forth your hands, I will hide My eyes from you; even when you make many prayers, I will not hear; your hands are full of blood鈥 (Isaiah 1:15)? These are those men who commit adultery with the hand, by masturbating. Likewise, the school of Rabbi Yishmael taught: When it is stated in the Ten Commandments: 鈥淵ou shall not commit adultery鈥 (Exodus 20:13), this means that there shall not be adultery among you, whether you masturbate by hand or whether with one鈥檚 foot.

转谞讜 专讘谞谉 讛讙专讬诐 讜讛诪砖讞拽讬谉 讘转讬谞讜拽讜转 诪注讻讘讬谉 讗转 讛诪砖讬讞 讘砖诇诪讗 讙专讬诐 讻讚专讘讬 讞诇讘讜 讚讗诪专 专讘讬 讞诇讘讜 拽砖讬谉 讙专讬诐 诇讬砖专讗诇 讻住驻讞转 讗诇讗 诪砖讞拽讬谉 讘转谞讜拽讜转 诪讗讬 讛讬讗

The Sages taught in a baraita: Converts and those who play with children delay the coming of the Messiah. The Gemara asks: Granted with regard to converts, this is in accordance with the opinion of Rabbi 岣lbo, as Rabbi 岣lbo says: Converts are as harmful to the Jewish people as a leprous scab on the skin, as they are not proficient in the performance of the mitzvot and born Jews learn from them. But with regard to the category of those who play with children, to what is it referring?

讗讬诇讬诪讗 诪砖讻讘 讝讻讜专 讘谞讬 住拽讬诇讛 谞讬谞讛讜 讗诇讗 讚专讱 讗讘专讬诐 讘谞讬 诪讘讜诇 谞讬谞讛讜

If we say that this is referring to homosexuality, such men are liable to be executed by stoning, and their behavior is criticized not simply because they delay the Messiah. Rather, one might suggest that this is referring to those who emit semen by way of other limbs, i.e., without engaging in intercourse; if so, they are considered as though they are bringing a flood, and are therefore liable to be punished themselves with a flood.

讗诇讗 讚谞住讬讘讬 拽讟谞讜转 讚诇讗讜 讘谞讜转 讗讜诇讜讚讬 谞讬谞讛讜 讚讗诪专 专讘讬 讬讜住讬 讗讬谉 讘谉 讚讜讚 讘讗 注讚 砖讬讻诇讜 讻诇 讛谞砖诪讜转 砖讘讙讜祝 砖谞讗诪专 讻讬 专讜讞 诪诇驻谞讬 讬注讟讜祝 讜谞砖诪讜转 讗谞讬 注砖讬转讬

Rather, the baraita means that they marry minor girls who are not yet capable of bearing children, consequently emitting semen for naught. As Rabbi Yosei said: The Messiah, son of David, will not come until all the souls of the body have been finished, i.e., until all souls that are destined to inhabit physical bodies do so. As it is stated: 鈥淔or the spirit that enwraps itself is from Me, and the souls that I have made鈥 (Isaiah 57:16). The verse is interpreted as follows: The spirit, i.e., the souls about which it has been decreed by Me that they are to be born, if they are not born, they enwrap the Messiah and prevent him from coming.

讘讗谞砖讬诐 转拽爪抓 讗讬讘注讬讗 诇讛讜 讚讬谞讗 转谞谉 讗讜 诇讟讜转讗 转谞谉 讚讬谞讗 转谞谉 讻讬 讛讗 讚专讘 讛讜谞讗 拽抓 讬讚讗 讗讜 诇讟讜转讗 转谞谉

搂 The mishna teaches that with regard to any hand that is diligent to examine bodily emissions, among men, such a hand should be severed. A dilemma was raised before the Sages: Do we learn this statement as a practical halakha, i.e., that the court should actually sever his hand, or do we learn it as a mere curse, but not as an actual instruction to punish him in that manner? The Gemara elaborates: Do we learn it as a practical halakha like that prohibition against striking another, in which the same expression is used: With regard to anyone who raises his hand upon another, his hand should be severed, and Rav Huna indeed acted accordingly and severed the hand of an offender? Or perhaps do we learn it as a mere curse?

转讗 砖诪注 讚转谞讬讗 专讘讬 讟专驻讜谉 讗讜诪专 讬讚 诇讗诪讛 转拽爪抓 讬讚讜 注诇 讟讘讜专讜 讗诪专讜 诇讜 讬砖讘 诇讜 拽讜抓 讘讻专讬住讜 诇讗 讬讟诇谞讜 讗诪专 诇讛谉 诇讗 讜讛诇讗 讻专讬住讜 谞讘拽注转 讗诪专 诇讛谉 诪讜讟讘 转讘拽注 讻专讬住讜 讜讗诇 讬专讚 诇讘讗专 砖讞转

The Gemara suggests: Come and hear, as it is taught in a baraita that Rabbi Tarfon says: If one鈥檚 hand goes to his penis, his hand should be severed upon his navel. The Rabbis said to him: If so, in a case where a thorn was stuck in one鈥檚 belly, should he not remove it? Rabbi Tarfon said to them: Indeed, he should not remove it, and if he does so his hand should be severed. The Rabbis replied: But if his hand is severed while it is upon his navel, won鈥檛 his belly be split open? Rabbi Tarfon said to them: It is preferable that the belly of one who acts in this manner should be split open, and he should not descend into the pit of destruction.

讗讬 讗诪专转 讘砖诇诪讗 讚讬谞讗 转谞谉 讛讬讬谞讜 讚讗诪专讬 讜讛诇讗 讻专讬住讜 谞讘拽注转 讗诇讗 讗讬 讗诪专转 诇讟讜转讗 转谞谉 诪讗讬 讻专讬住讜 谞讘拽注转 讗诇讗 诪讗讬 讚讬谞讗 转谞谉 诇讗 住讙讬 讚诇讗讜 注诇 讟讘讜专讜

The Gemara analyzes this discussion: Granted, if you say that we learn the statement in the mishna as a practical halakha, this is the meaning of that which the Rabbis said: But if his hand is severed upon his navel, won鈥檛 his belly be split open? But if you say that we learn the statement in the mishna as a mere curse, what is the meaning of the phrase: Won鈥檛 his belly be split open? The Gemara responds: Rather, what explanation is the alternative? That we learn the mishna as stating a practical halakha? That would not explain the exchange between the Rabbis to Rabbi Tarfon, because is it not sufficient that the hand be severed not upon his navel? In other words, even if the hand must actually be severed, it is not clear why it should be severed while it is upon his navel.

讗诇讗 讛讻讬 拽讗诪专 专讘讬 讟专驻讜谉 讻诇 讛诪讻谞讬住 讬讚讜 诇诪讟讛 诪讟讘讜专讜 转拽爪抓 讗诪专讜 诇讜 诇专讘讬 讟专驻讜谉 讬砖讘 诇讜 拽讜抓 讘讻专讬住讜 诇讗 讬讟诇谞讜 讗诪专 诇讛谉 诇讗 讜讛诇讗 讻专讬住讜 谞讘拽注转 讗诪专 诇讛谉 诪讜讟讘 转讘拽注 讻专讬住讜 讜讗诇 讬专讚 诇讘讗专 砖讞转

Rather, this is what Rabbi Tarfon is saying: With regard to anyone who inserts his hand below his navel, his hand should be severed. The Rabbis said to Rabbi Tarfon: If a thorn was stuck in one鈥檚 belly, should he not remove it? Rabbi Tarfon said to them: He should not. They responded: But won鈥檛 his belly be split open due to the thorn? Rabbi Tarfon said to them: It is preferable that his belly be split open, and he should not descend into the pit of destruction.

诪转谞讬壮 讛讞专砖转 讜讛砖讜讟讛 讜讛住讜诪讗 讜砖谞讟专驻讛 讚注转讛 讗诐 讬砖 诇讛诐 驻拽讞讜转 诪转拽谞讜转 讗讜转谉 讜讛谉 讗讜讻诇讜转 讘转专讜诪讛

MISHNA: In the case of a woman who is deaf [ha岣reshet], or an imbecile, or blind, or who went insane, and is therefore unable to examine herself reliably, if such women have competent friends, those friends prepare them by examining them and immersing them in a ritual bath. And on that basis the incompetent women may partake of teruma after the sun sets.

讙诪壮 讞专砖转 讗讬讛讬 转讘讚讜拽 诇谞驻砖讛 讚转谞讬讗 讗诪专 专讘讬 讞专砖转 讛讬转讛 讘砖讻讜谞转讬谞讜 诇讗 讚讬讛 砖讘讜讚拽转 诇注爪诪讛 讗诇讗 砖讞讘专讜转讬讛 专讜讗讜转 讜诪专讗讜转 诇讛

GEMARA: The mishna states that competent women must assist a deaf woman. The Gemara asks: Let her examine herself; as it is taught in a baraita that Rabbi Yehuda HaNasi said: There was a deaf woman in our neighborhood who was so proficient in these matters that not only did she examine herself, but when her friends would see stains similar to blood and were unsure whether or not the stains were ritually impure, they would show her the stains.

讛转诐 讘诪讚讘专转 讜讗讬谞讛 砖讜诪注转 讛讻讗 讘砖讗讬谞讛 诪讚讘专转 讜讗讬谞讛 砖讜诪注转 讻讚转谞谉 讞专砖 砖讚讘专讜 讞讻诪讬诐 讘讻诇 诪拽讜诐 讗讬谞讜 砖讜诪注 讜讗讬谞讜 诪讚讘专

The Gemara answers: There, Rabbi Yehuda HaNasi is referring to a woman who can speak but cannot hear. It is possible for such a woman to be an expert in examining blood. But here, the mishna is dealing with a woman who can neither speak nor hear, and she is therefore considered incompetent and incapable of examining herself. As we learned in a mishna (Terumot 1:2): The deaf person of whom the Sages spoke everywhere is one who can neither hear nor speak, i.e., a deaf-mute.

讛住讜诪讗 讗讬讛讬 转讘讚讜拽 诇谞驻砖讛 讜转讬讞讝讬 诇讞讘讬专转讛 讗诪专 专讘讬 讬讜住讬 讘专讘讬 讞谞讬谞讗 住讜诪讗 讗讬谞讛 诪砖谞讛

搂 The mishna further teaches that competent women must assist a blind woman. The Gemara similarly asks: Let her examine herself and show the cloth to her friend. Rabbi Yosei, son of Rabbi 岣nina, says: The correct version of the mishna does not mention a blind woman.

讜砖谞讟专驻讛 讚注转讛 讛讬讬谞讜 砖讜讟讛 砖谞讟专驻讛 讚注转讛 诪讞诪转 讞讜诇讬

搂 The mishna also states that competent women must assist a woman who went insane. The Gemara asks: With regard to her ability to examine herself, isn鈥檛 this the same as an imbecile, who is already mentioned in the mishna? The Gemara answers: Here, the mishna is referring to a woman who went insane due to illness, which is a different category than that of an imbecile.

转谞讜 专讘谞谉 讻讛谉 砖讜讟讛 诪讟讘讬诇讬谉 讗讜转讜 讜诪讗讻讬诇讬谉 讗讜转讜 转专讜诪讛 诇注专讘 讜诪砖诪专讬谉 讗讜转讜 砖诇讗 讬讬砖谉 讬砖谉 讟诪讗 诇讗 讬砖谉 讟讛讜专

The Gemara further discusses halakhot pertaining to an imbecile. The Sages taught in a baraita: With regard to an imbecile priest who was ritually impure, competent men deal with his purification: They immerse him, and then enable him to partake of teruma in the evening, like any other priest who was impure. And those taking care of him must watch over him to ensure that he does not sleep before he partakes of teruma, in case he experiences a seminal emission, which would render him impure. If he slept, he is once again impure, and may not partake of teruma; if he did not sleep he is pure.

专讘讬 讗诇讬注讝专 讘专讘讬 爪讚讜拽 讗讜诪专 注讜砖讬谉 诇讜 讻讬住 砖诇 注讜专 讗诪专讜 诇讜 讻诇 砖讻谉 砖诪讘讬讗 诇讬讚讬 讞讬诪讜诐 讗诪专 诇讛谉 诇讚讘专讬讻诐 砖讜讟讛 讗讬谉 诇讜 转拽谞讛

Rabbi Eliezer, son of Rabbi Tzadok, says that there is another method of allowing an imbecile priest to partake of teruma: One prepares for him a leather pouch, which is wrapped around his penis, and before giving him teruma to partake of one checks this pouch to see if he has emitted semen. The other Sages said to him: It is improper to do this, as all the more so he will be prevented from partaking of teruma; this pouch warms him and increases the likelihood of a seminal emission. Rabbi Eliezer, son of Rabbi Tzadok, said to them: According to your statement, an imbecile priest has no remedy that will enable him to partake of teruma.

讗诪专讜 诇讜 诇讚讘专讬谞讜 讬砖谉 讟诪讗 诇讗 讬砖谉 讟讛讜专 诇讚讘专讬讱 砖诪讗 讬专讗讛 讟驻讛 讻讞专讚诇 讜转讘诇注 讘讻讬住

They said to him: According to our statement there is a way he can partake of teruma, as stated above: If he slept, he is impure; if he did not sleep he is pure. But according to your statement, that one wraps a pouch around his penis, this is not a reliable method, as perhaps he will see, i.e., experience the emission of, a drop of semen as small as a mustard seed, and it will be absorbed in the pouch and will not be noticed, which would mean that he is eating teruma in a state of ritual impurity.

转谞讗 诪砖讜诐 专讘讬 讗诇注讝专 讗诪专讜 注讜砖讬谉 诇讜 讻讬住 砖诇 诪转讻转

The Gemara continues to discuss the methods by which an imbecile priest can partake of teruma. It was taught in a baraita that the Sages said in the name of Rabbi Elazar: One prepares for him a metal pouch, which is placed on his penis and does not warm it.

讗诪专 讗讘讬讬 讜砖诇 谞讞砖转 讻讚转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 专讜讗讬谉 讗讜转谉 讙讘注讜诇讬谉 砖诇 讗讝讜讘 讻讗讬诇讜 讛谉 砖诇 谞讞砖转

In explanation of this statement, Abaye says: And when this tanna speaks of metal, he means that the pouch should be made of copper, which does not absorb liquid, and therefore any drop of semen would be visible. This is as it is taught in a mishna (Para 12:5), with regard to the amount of water of purification that must be sprinkled on an individual who is impure due to impurity imparted by a corpse, that Rabbi Yehuda says: One considers those hyssop stems, with which the waters of purification are sprinkled, as though they are made of copper, which does not absorb any of the water.

讗诪专 专讘 驻驻讗 砖诪注 诪讬谞讛 诪讻谞住讬诐 讗住讜专讬诐 讜讛讻转讬讘 讜注砖讛 诇讛诐 诪讻谞住讬 讘讚 诇讻住讜转 讘砖专 注专讜讛

Rav Pappa says: One can learn from the statement of the Rabbis that a pouch wrapped around one鈥檚 penis can warm it enough to cause a seminal emission, that trousers are prohibited to be worn, as they too warm the penis, by being placed so they are tight against it. The Gemara asks: But isn鈥檛 it written with regard to the priestly garments: 鈥淎nd you shall make them linen trousers to cover the flesh of their nakedness, from the loins even to the thighs they shall reach鈥 (Exodus 28:42)?

讛讛讜讗 讻讚转谞讬讗 诪讻谞住讬 讻讛谞讬诐 诇诪讛 讛谉 讚讜诪讬谉 讻诪讬谉 驻诪诇谞讬讗 砖诇 驻专砖讬诐 诇诪注诇讛 注讚 诪转谞讬诐 诇诪讟讛 注讚 讬专讻讬诐 讜讬砖 诇讛诐 砖谞爪讬诐 讜讗讬谉 诇讛诐 诇讗 讘讬转 讛谞拽讘 讜诇讗 讘讬转 讛注专讜讛

The Gemara explains: That garment, the trousers worn by priests, was different, as it is taught in a baraita: The trousers of priests, to what are they comparable? They are similar to riding trousers [pamalanya] of horsemen, and this is what they look like: Above, they reach up to the loins; below, they go down to the thighs, and they have straps, and they have no opening, neither at the back nor at the front.

讗诪专 讗讘讬讬

Abaye says:

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

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Niddah 13

The William Davidson Talmud | Powered by Sefaria

Niddah 13

诪转谞讬壮 讻诇 讛讬讚 讛诪专讘讛 诇讘讚讜拽 讘谞砖讬诐 诪砖讜讘讞转 讜讘讗谞砖讬诐 转拽爪抓

MISHNA: With regard to any hand that is diligent to examine bodily emissions to ascertain ritual impurity, among women such a hand is praiseworthy. But among men such a hand should be severed, as this action is apt to lead to a seminal emission for naught.

讙诪壮 诪讗讬 砖谞讗 谞砖讬诐 讜诪讗讬 砖谞讗 讗谞砖讬诐 谞砖讬诐 诇讗讜 讘谞讜转 讛专讙砖讛 谞讬谞讛讜 诪砖讜讘讞讜转 讗谞砖讬诐 讚讘谞讬 讛专讙砖讛 谞讬谞讛讜 转拽爪抓

GEMARA: The Gemara asks: What is different about women and what is different about men, that women are praised for examining for bodily emissions while men are castigated for the same? The Gemara answers: Women are not susceptible to sexual arousal by this action, and therefore when a woman is diligent to examine herself she is considered praiseworthy; whereas men, who are susceptible to sexual arousal and may experience a seminal emission as a result of this contact, may not do so, and the hand of a man who conducts frequent examinations for emissions should be severed.

讗讬 讛讻讬 诪讗讬 讗讬专讬讗 诪专讘讛 讻讬 诇讗 诪专讘讛 谞诪讬 讻讬 拽转谞讬 诪专讘讛 讗谞砖讬诐

The Gemara asks: If so, why does the mishna state specifically among men that only the hand that is diligent to examine, i.e., that does so often, should be severed? Even when a man is not diligent to examine, but does so occasionally, this action is also apt to cause a seminal emission. The Gemara answers: When the mishna teaches: Any hand that is diligent to examine, it states this only with regard to women, as men should not examine even occasionally.

转谞讗 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 诇注谞讬谉 砖讻讘转 讝专注 讗讘诇 诇注谞讬谉 讝讜讘 讗祝 讛讜讗 诪砖讜讘讞 讻谞砖讬诐

The Gemara continues to discuss the examination of men for seminal emissions. It is taught in a baraita: In what case is this statement, that men should not examine themselves, said? It is said with regard to an examination for semen. But with regard to a man who examines himself for gonorrhea-like discharge [zov], he too is praiseworthy for examining diligently, as women are. The reason is that a man who experiences two such discharges is ritually impure but is not obligated to bring an offering, whereas one who experiences three such emissions must bring an offering as a zav. Therefore, it is important for a man who experiences a gonorrhea-like discharge to examine and count his emissions carefully.

讜讗驻讬诇讜 诇注谞讬谉 砖讻讘转 讝专注 讗诐 讘讗 诇讘讚讜拽 讘爪专讜专 讗讜 讘讞专住 讘讜讚拽

The baraita adds: And even with regard to semen, if one wants to examine himself with a rock or with a piece of earthenware, which are hard and will not warm the body, he may examine himself in this manner.

讜讘诪讟诇讬转 诇讗 讜讛转谞讬讗 讘讜讚拽 注爪诪讜 讘诪讟诇讬转 讜讘讻诇 讚讘专 砖专讜爪讛 讻讚讗诪专 讗讘讬讬 讘诪讟诇讬转 注讘讛 讛讻讗 谞诪讬 讘诪讟诇讬转 注讘讛

The Gemara asks: And may a man not examine himself with a linen cloth? But isn鈥檛 it taught in a baraita: A man may examine himself with a cloth, to see if he has emitted semen, or with any similar item that he wants? The Gemara answers: Just as Abaye said, with regard to a different issue, that it is referring to a coarse cloth, which will not warm one鈥檚 body, here too, the baraita is referring to a coarse cloth, which will not lead to a seminal emission.

讜讛讬讻讗 讗讬转诪专 讚讗讘讬讬 讗讛讗 讚转谞谉 讛讬讛 讗讜讻诇 讘转专讜诪讛 讜讛专讙讬砖 砖谞讝讚注讝注讜 讗讬讘专讬讜 讗讜讞讝 讘讗诪转讜 讜讘讜诇注 讗转 讛转专讜诪讛

The Gemara asks: And where was this statement of Abaye stated? It was stated with regard to that which we learned in a mishna (40a): If a priest was eating teruma and he sensed that his limbs quaked, indicating that a seminal emission was imminent, he should firmly hold his penis to prevent the emission from leaving his body, and swallow the teruma while ritually pure.

讗讜讞讝 讜讛转谞讬讗 专讘讬 讗诇讬注讝专 讗讜诪专 讻诇 讛讗讜讞讝 讘讗诪转讜 讜诪砖转讬谉 讻讗讬诇讜 诪讘讬讗 诪讘讜诇 诇注讜诇诐 讗诪专 讗讘讬讬 讘诪讟诇讬转 注讘讛

A difficulty was raised with regard to this mishna: May he actually hold his penis? But isn鈥檛 it taught in a baraita that Rabbi Eliezer says: With regard to anyone who holds his penis and urinates, it is considered as though he is bringing a flood to the world, as masturbation was one of the sins that led to the flood (Sanhedrin 108b)? Abaye says in resolution of this difficulty that the mishna is referring to one who holds his penis with a coarse cloth.

专讘讗 讗诪专 讗驻讬诇讜 转讬诪讗 讘诪讟诇讬转 专讻讛 讻讬讜谉 讚注拽专 注拽专 讜讗讘讬讬 讞讬讬砖 讚诇诪讗 讗转讬 诇讗讜住讜驻讬 讜专讘讗 诇讗 讞讬讬砖 讚诇诪讗 讗转讬 诇讗讜住讜驻讬

Rava says with regard to that mishna: You may even say that it is referring to a priest who holds his penis with a soft cloth, and the reason it is permitted is that once the semen has already been uprooted from his body, it is uprooted, and his subsequent holding of the penis, even with a soft cloth, does not increase the emission of semen. And Abaye prohibits the use of a soft cloth even here, as he is concerned that perhaps due to the contact of this cloth one might come to increase the emission of semen. But Rava is not concerned that perhaps one might come to increase the emission.

讜诇讗 讜讛转谞讬讗 讛讗 诇诪讛 讝讛 讚讜诪讛 诇谞讜转谉 讗爪讘注 讘注讬谉 砖讻诇 讝诪谉 砖讗爪讘注 讘注讬谉 注讬谉 诪讚诪注转 讜讞讜讝专转 讜诪讚诪注转

The Gemara asks: And is Rava not concerned for this possibility? But isn鈥檛 it taught in a baraita: To what is this repeated examination of a man comparable? To one who places a finger in his eye, for as long as the finger is in the eye, the eye will tear and continue to tear. Here too, the priest鈥檚 action will lead to an increased emission of semen.

讜专讘讗 讻诇 讗讞诪讜诪讬 讜讛讚专 讗讞诪讜诪讬 讘砖注转讬讛 诇讗 砖讻讬讞

The Gemara answers: And Rava would claim that if the priest鈥檚 limbs were not quaking and the semen was coming out in drops, there is indeed a concern that an examination might increase the emission. But when he feels his limbs quaking, this concern does not apply. The reason is that with regard to any warming of the body that leads to a seminal emission and that is then followed by another warming at the time when the semen is being uprooted, it is uncommon for the latter warming to increase the emission. Consequently, in this case the priest may hold his penis even with a soft cloth.

讙讜驻讗 专讘讬 讗诇讬注讝专 讗讜诪专 讻诇 讛讗讜讞讝 讘讗诪讛 讜诪砖转讬谉 讻讗讬诇讜 诪讘讬讗 诪讘讜诇 诇注讜诇诐 讗诪专讜 诇讜 诇专讘讬 讗诇讬注讝专 讜讛诇讗 谞爪讜爪讜转 谞转讝讬谉 注诇 专讙诇讬讜 讜谞专讗讛 讻讻专讜转 砖驻讻讛 讜谞诪爪讗 诪讜爪讬讗 诇注讝 注诇 讘谞讬讜 砖讛谉 诪诪讝专讬诐

The Gemara discusses the matter itself. Rabbi Eliezer says: With regard to anyone who holds his penis and urinates, it is considered as though he is bringing a flood to the world. The Rabbis said to Rabbi Eliezer: But if one does not hold his penis, small drops are sprayed on his legs, and he appears as one whose penis has been severed. A man with that affliction is incapable of fathering children. People who see urine on his legs might suspect that he is suffering from that condition and as a result they will cast aspersions about his children and say that they are children born from a forbidden relationship [mamzerim].

讗诪专 诇讛谉 诪讜讟讘 砖讬讜爪讬讗 诇注讝 注诇 讘谞讬讜 砖讛谉 诪诪讝专讬诐 讜讗诇 讬注砖讛 注爪诪讜 专砖注 砖注讛 讗讞转 诇驻谞讬 讛诪拽讜诐

Rabbi Eliezer said to them: It is preferable that people cast aspersions about his children that they are mamzerim, and he should not render himself wicked even one moment before the Omnipresent.

转谞讬讗 讗讬讚讱 讗诪专 诇讛谉 专讘讬 讗诇讬注讝专 诇讞讻诪讬诐 讗驻砖专 讬注诪讜讚 讗讚诐 讘诪拽讜诐 讙讘讜讛 讜讬砖转讬谉 讗讜 讬砖转讬谉 讘注驻专 转讬讞讜讞 讜讗诇 讬注砖讛 注爪诪讜 专砖注 砖注讛 讗讞转 诇驻谞讬 讛诪拽讜诐

With regard to the same issue, it is taught in another baraita that Rabbi Eliezer said to the other Rabbis in response: It is possible for one to avoid spraying urine on his legs. How so? Let a person stand on an elevated place and urinate downward, or urinate into an area where there is loose soil, which absorbs the urine, so that it does not ricochet upward, and he should not render himself wicked even one moment before the Omnipresent.

讛讬 讗诪专 诇讛讜 讘专讬砖讗 讗讬诇讬诪讗 拽诪讬讬转讗 讗诪专 诇讛讜 讘专讬砖讗 讘转专 讚讗诪专 诇讛讜 讗讬住讜专讗 讛讚专 讗诪专 诇讛讜 转拽谞转讗

The Gemara asks: Which of these replies did Rabbi Eliezer say to the Rabbis first? If we say that it was the first statement, i.e., that one should not hold his penis even if people might cast aspersions about his children, that he said to the Rabbis first, and subsequently he told them that there was a way to avoid urine being sprayed on his legs, this is difficult; after saying to them that it is a prohibition, would he then say to them a practical remedy? By saying that one can avoid urine being sprayed on his legs, Rabbi Eliezer indicated that if one cannot do so he may hold his penis, which contradicts his other statement.

讗诇讗 讛讗 讗诪专 诇讛讜 讘专讬砖讗 讜讗诪专讜 诇讬讛 讗讬谉 诇讜 诪拽讜诐 讙讘讜讛 讜注驻专 转讬讞讜讞 诪讗讬 讗诪专 诇讛谉 诪讜讟讘 砖讬讜爪讬讗 诇注讝 注诇 讘谞讬讜 讜讗诇 讬注砖讛 注爪诪讜 专砖注 砖注讛 讗讞转 诇驻谞讬 讛诪拽讜诐

Rather, clearly he said this practical solution to the Rabbis first, and they then said to him: If one does not have an elevated place or loose earth upon which he can urinate, what should he do? In response to this question, he said to them: It is preferable that people cast aspersions about his children that they are mamzerim, and he should not render himself wicked even one moment before the Omnipresent.

讜讻诇 讻讱 诇诪讛 诪驻谞讬 砖诪讜爪讬讗 砖讻讘转 讝专注 诇讘讟诇讛 讚讗诪专 专讘讬 讬讜讞谞谉 讻诇 讛诪讜爪讬讗 砖讻讘转 讝专注 诇讘讟诇讛 讞讬讬讘 诪讬转讛 砖谞讗诪专 讜讬专注 讘注讬谞讬 讛壮 (讗转) 讗砖专 注砖讛 讜讬诪转 讙诐 讗转讜

The Gemara asks: And why must one refrain to that extent from holding his penis? Because as the result of holding his penis he might emit semen for naught. As Rabbi Yo岣nan says: Anyone who emits semen for naught is liable to receive the punishment of death at the hand of Heaven, as it is stated with regard to Onan, son of Judah: 鈥淎nd it came to pass, when he engaged in intercourse with his brother鈥檚 wife, that he spilled it on the ground, lest he should give seed to his brother. And the thing that he did was evil in the eyes of the Lord, and He slew him also鈥 (Genesis 38:9鈥10).

专讘讬 讬爪讞拽 讜专讘讬 讗诪讬 讗诪专讬 讻讗讬诇讜 砖讜驻讱 讚诪讬诐 砖谞讗诪专 讛谞讞诪讬诐 讘讗诇讬诐 转讞转 讻诇 注抓 专注谞谉 砖讞讟讬 讛讬诇讚讬诐 讘谞讞诇讬诐 转讞转 住注驻讬 讛住诇注讬诐 讗诇 转拽专讬 砖讜讞讟讬 讗诇讗 住讜讞讟讬

Rabbi Yitz岣k and Rabbi Ami say: One who emits semen for naught is considered as though he sheds blood, as it is stated: 鈥淏ut draw near here, you sons of the sorceress, the seed of the adulterer and the harlot鈥re you not children of transgression, a seed of falsehood, you that inflame yourselves among the terebinths, under every leafy tree, that slay [sho岣tei] the children in the valleys, under the clefts of the rocks?鈥 (Isaiah 57:3鈥5). Do not read this word as sho岣tei; rather, read it as so岣tei, i.e., one who squeezes out [so岣t] semen is considered to have shed the blood of the children who could have been born from that seed.

专讘 讗住讬 讗诪专 讻讗讬诇讜 注讜讘讚 注讘讜讚讛 讝专讛 讻转讬讘 讛讻讗 转讞转 讻诇 注抓 专注谞谉 讜讻转讬讘 讛转诐 注诇 讛讛专讬诐 讛专诪讬诐 讜转讞转 讻诇 注抓 专注谞谉

Rav Asi says: It is considered as though he worships idols, as it is written here: 鈥淯nder every leafy tree,鈥 and it is written there, with regard to the mitzva of eradicating idols from Eretz Yisrael: 鈥淵ou shall destroy all the places, where the nations that you are to dispossess worshipped their gods, upon the high mountains, and upon the hills, and under every leafy tree鈥 (Deuteronomy 12:2).

专讘 讬讛讜讚讛 讜砖诪讜讗诇 讛讜讜 拽讬讬诪讬 讗讗讬讙专讗 讚讘讬 讻谞讬砖转讗 讚砖祝 讜讬转讬讘 讘谞讛专讚注讗 讗诪专 诇讬讛 专讘 讬讛讜讚讛 诇砖诪讜讗诇 爪专讬讱 讗谞讬 诇讛砖转讬谉 讗诪专 诇讬讛 砖讬谞谞讗 讗讞讜讝 讘讗诪转讱 讜讛砖转谉 诇讞讜抓

搂 With regard to the issue of holding one鈥檚 penis for the purpose of urinating, the Gemara relates that Rav Yehuda and Shmuel were standing on the roof of the synagogue that was destroyed and rebuilt in Neharde鈥檃. Rav Yehuda said to Shmuel: What can I do? I need to urinate. Shmuel said to him: Shinnana, hold your penis, so that the water does not fall onto the synagogue roof, and urinate outward, away from the synagogue.

讛讬讻讬 注讘讬讚 讛讻讬 讜讛转谞讬讗 专讘讬 讗诇讬注讝专 讗讜诪专 讻诇 讛讗讜讞讝 讘讗诪转讜 讜诪砖转讬谉 讻讗讬诇讜 诪讘讬讗 诪讘讜诇 诇注讜诇诐

The Gemara asks: How could Rav Yehuda do so? But isn鈥檛 it taught in a baraita that Rabbi Eliezer says: With regard to anyone who holds his penis and urinates, it is considered as though he is bringing a flood to the world?

讗诪专 讗讘讬讬 注砖讗讜 讻讘讜诇砖转 讚转谞谉 讘讜诇砖转 砖谞讻谞住 诇注讬专 讘砖注转 砖诇讜诐 讞讘讬讜转 驻转讜讞讜转 讗住讜专讜转 住转讜诪讜转 诪讜转专讜转 讘砖注转 诪诇讞诪讛 讗诇讜 讜讗诇讜 诪讜转专讜转 诇驻讬 砖讗讬谉 诇讛谉 驻谞讗讬 诇谞住讱 讗诇诪讗 讚讻讬讜谉 讚讘注讬转讬 诇讗 讗转讬 诇谞住讜讻讬 讛讻讗 谞诪讬 讻讬讜谉 讚讘注讬转讬 诇讗 讗转讬 诇讛专讛讜专讬

Abaye says: The Sages rendered the halakhic status of this situation like that of a troop of marauders, as we learned in a mishna (Avoda Zara 70b): With regard to a troop of marauders that entered a town, if they did so in a time of peace, open casks of wine are forbidden, in case the marauders used the wine for libations in idol worship, whereas sealed casks are permitted. In a time of war, both these and those are permitted, because the marauders do not have leisure to pour libations. Evidently, since these marauders are afraid, they will not come to pour libations. Here too, in this incident involving Rav Yehuda, since he is afraid he will not come to have sexual thoughts.

讜讛讻讗 诪讗讬 讘注讬转讜转讗 讗讬讻讗 讗讬讘注讬转 讗讬诪讗 讘讬注转讜转讗 讚诇讬诇讬讗 讜讚讗讬讙专讗 讜讗讬讘注讬转 讗讬诪讗 讘讬注转讜转讗 讚专讘讬讛 讜讗讬讘注讬转 讗讬诪讗 讘讬注转讜转讗 讚砖讻讬谞讛 讜讗讬讘注讬转 讗讬诪讗 讗讬诪转讗 讚诪专讬讛 注诇讬讛 讚拽专讬 砖诪讜讗诇 注诇讬讛 讗讬谉 讝讛 讬诇讜讚 讗砖讛

The Gemara asks: And what fear is there here, in the case of Rav Yehuda? The Gemara explains: If you wish, say that there is the fear of the night and of the roof, i.e., that he might fall. And if you wish, say that the awe of his teacher, Shmuel, is upon him. And if you wish, say that the awe of the Divine Presence that dwells in the synagogue is upon Rav Yehuda. And if you wish, say that the awe of his Master, God, is upon him. Rav Yehuda was renowned for his fear of Heaven, as Shmuel declared about him: This one is not born of a woman, but is like an angel.

讜讗讬讘注讬转 讗讬诪讗 谞砖讜讬 讛讜讛 讚讗诪专 专讘 谞讞诪谉 讗诐 讛讬讛 谞砖讜讬 诪讜转专

And if you wish, say a different answer, that Rav Yehuda was allowed to hold his penis while urinating because he was married; as Rav Na岣an said: If one is married, it is permitted for him to hold his penis while urinating, as his improper sexual urges are not as strong.

讜讗讬讘注讬转 讗讬诪讗 讻讬 讛讗 讗讜专讬 诇讬讛 讚转谞讬 讗讘讗 讘专讬讛 讚专讘讬 讘谞讬诪讬谉 讘专 讞讬讬讗 讗讘诇 诪住讬讬注 讘讘讬爪讬诐 诪诇诪讟讛 讜讗讬讘注讬转 讗讬诪讗 讻讬 讛讗 讗讜专讬 诇讬讛 讚讗诪专 专讘讬 讗讘讛讜 讗诪专 专讘讬 讬讜讞谞谉 讙讘讜诇 讬砖 诇讜 诪注讟专讛 讜诇诪讟讛 诪讜转专

And if you wish, say that Shmuel ruled for Rav Yehuda in accordance with this baraita, which Abba, son of Rabbi Binyamin bar 岣yya, teaches: One may not hold the penis itself while urinating, but a man who wishes to urinate may assist the process by holding the testicles from below. Shmuel instructed Rav Yehuda to act in this manner. And if you wish, say that Shmuel ruled for Rav Yehuda in accordance with that which Rabbi Abbahu said that Rabbi Yo岣nan says: There is a clear demarcation in the prohibition against holding one鈥檚 penis while urinating: From the corona and below, toward the tip of the penis, it is permitted to hold, as this will not lead to arousal.

诪注讟专讛 讜诇诪注诇讛 讗住讜专

From the corona and above, toward the body, it is prohibited.

讗诪专 专讘 讛诪拽砖讛 注爪诪讜 诇讚注转 讬讛讗 讘谞讚讜讬 讜诇讬诪讗 讗住讜专 讚拽诪讙专讬 讬爪专 讛专注 讗谞驻砖讬讛 讜专讘讬 讗诪讬 讗诪专 谞拽专讗 注讘专讬讬谉 砖讻讱 讗讜诪谞转讜 砖诇 讬爪专 讛专注 讛讬讜诐 讗讜诪专 诇讜 注砖讛 讻讱 讜诇诪讞专 讗讜诪专 诇讜 注砖讛 讻讱 讜诇诪讞专 讗讜诪专 诇讜 诇讱 注讘讜讚 注讘讜讚讛 讝专讛 讜讛讜诇讱 讜注讜讘讚

Rav says: One who intentionally causes himself an erection shall be ostracized. The Gemara suggests: And let Rav say simply that it is prohibited. The Gemara explains that it is proper to ostracize such a man, as he arouses the evil inclination upon himself. And Rabbi Ami says: He is called a habitual transgressor, as this is the craft of the evil inclination. Today he says to a person: Do this sin, and when the individual obeys his inclination, on the following day the evil inclination says to him: Do that sin, and on the following day he says to him: Go and worship idols, and he goes and worships idols.

讗讬讻讗 讚讗诪专讬 讗诪专 专讘讬 讗诪讬 讻诇 讛诪讘讬讗 注爪诪讜 诇讬讚讬 讛专讛讜专 讗讬谉 诪讻谞讬住讬谉 讗讜转讜 讘诪讞讬爪转讜 砖诇 讛拽讚讜砖 讘专讜讱 讛讜讗 讻转讬讘 讛讻讗 讜讬专注 讘注讬谞讬 讛壮 讜讻转讬讘 讛转诐 讻讬 诇讗 讗诇 讞驻抓 专砖注 讗转讛 诇讗 讬讙专讱 专注

Some say that Rabbi Ami says: With regard to anyone who brings himself into a state of arousal, they do not bring him within the boundary of the Holy One, Blessed be He. The proof is that it is written here, with regard to Onan, son of Judah: 鈥淎nd the thing that he did was evil in the eyes of the Lord, and He slew him also鈥 (Genesis 38:10), and it is written there: 鈥淔or You are not a God who has pleasure in wickedness; evil shall not sojourn with You. The boasters shall not stand in Your sight鈥ut as for me, in the abundance of Your kindness will I come into Your house; I will bow down toward Your holy Temple in fear of You鈥 (Psalms 5:5鈥8). This demonstrates that whoever does evil, like Onan, shall not sojourn with God.

讜讗诪专 专讘讬 讗诇注讝专 诪讗讬 讚讻转讬讘 讬讚讬讻诐 讚诪讬诐 诪诇讗讜 讗诇讜 讛诪谞讗驻讬诐 讘讬讚 转谞讗 讚讘讬 专讘讬 讬砖诪注讗诇 诇讗 转谞讗祝 诇讗 转讛讗 讘讱 谞讬讗讜祝 讘讬谉 讘讬讚 讘讬谉 讘专讙诇

And Rabbi Elazar says, with regard to the severity of this transgression: What is the meaning of that which is written: 鈥淎nd when you spread forth your hands, I will hide My eyes from you; even when you make many prayers, I will not hear; your hands are full of blood鈥 (Isaiah 1:15)? These are those men who commit adultery with the hand, by masturbating. Likewise, the school of Rabbi Yishmael taught: When it is stated in the Ten Commandments: 鈥淵ou shall not commit adultery鈥 (Exodus 20:13), this means that there shall not be adultery among you, whether you masturbate by hand or whether with one鈥檚 foot.

转谞讜 专讘谞谉 讛讙专讬诐 讜讛诪砖讞拽讬谉 讘转讬谞讜拽讜转 诪注讻讘讬谉 讗转 讛诪砖讬讞 讘砖诇诪讗 讙专讬诐 讻讚专讘讬 讞诇讘讜 讚讗诪专 专讘讬 讞诇讘讜 拽砖讬谉 讙专讬诐 诇讬砖专讗诇 讻住驻讞转 讗诇讗 诪砖讞拽讬谉 讘转谞讜拽讜转 诪讗讬 讛讬讗

The Sages taught in a baraita: Converts and those who play with children delay the coming of the Messiah. The Gemara asks: Granted with regard to converts, this is in accordance with the opinion of Rabbi 岣lbo, as Rabbi 岣lbo says: Converts are as harmful to the Jewish people as a leprous scab on the skin, as they are not proficient in the performance of the mitzvot and born Jews learn from them. But with regard to the category of those who play with children, to what is it referring?

讗讬诇讬诪讗 诪砖讻讘 讝讻讜专 讘谞讬 住拽讬诇讛 谞讬谞讛讜 讗诇讗 讚专讱 讗讘专讬诐 讘谞讬 诪讘讜诇 谞讬谞讛讜

If we say that this is referring to homosexuality, such men are liable to be executed by stoning, and their behavior is criticized not simply because they delay the Messiah. Rather, one might suggest that this is referring to those who emit semen by way of other limbs, i.e., without engaging in intercourse; if so, they are considered as though they are bringing a flood, and are therefore liable to be punished themselves with a flood.

讗诇讗 讚谞住讬讘讬 拽讟谞讜转 讚诇讗讜 讘谞讜转 讗讜诇讜讚讬 谞讬谞讛讜 讚讗诪专 专讘讬 讬讜住讬 讗讬谉 讘谉 讚讜讚 讘讗 注讚 砖讬讻诇讜 讻诇 讛谞砖诪讜转 砖讘讙讜祝 砖谞讗诪专 讻讬 专讜讞 诪诇驻谞讬 讬注讟讜祝 讜谞砖诪讜转 讗谞讬 注砖讬转讬

Rather, the baraita means that they marry minor girls who are not yet capable of bearing children, consequently emitting semen for naught. As Rabbi Yosei said: The Messiah, son of David, will not come until all the souls of the body have been finished, i.e., until all souls that are destined to inhabit physical bodies do so. As it is stated: 鈥淔or the spirit that enwraps itself is from Me, and the souls that I have made鈥 (Isaiah 57:16). The verse is interpreted as follows: The spirit, i.e., the souls about which it has been decreed by Me that they are to be born, if they are not born, they enwrap the Messiah and prevent him from coming.

讘讗谞砖讬诐 转拽爪抓 讗讬讘注讬讗 诇讛讜 讚讬谞讗 转谞谉 讗讜 诇讟讜转讗 转谞谉 讚讬谞讗 转谞谉 讻讬 讛讗 讚专讘 讛讜谞讗 拽抓 讬讚讗 讗讜 诇讟讜转讗 转谞谉

搂 The mishna teaches that with regard to any hand that is diligent to examine bodily emissions, among men, such a hand should be severed. A dilemma was raised before the Sages: Do we learn this statement as a practical halakha, i.e., that the court should actually sever his hand, or do we learn it as a mere curse, but not as an actual instruction to punish him in that manner? The Gemara elaborates: Do we learn it as a practical halakha like that prohibition against striking another, in which the same expression is used: With regard to anyone who raises his hand upon another, his hand should be severed, and Rav Huna indeed acted accordingly and severed the hand of an offender? Or perhaps do we learn it as a mere curse?

转讗 砖诪注 讚转谞讬讗 专讘讬 讟专驻讜谉 讗讜诪专 讬讚 诇讗诪讛 转拽爪抓 讬讚讜 注诇 讟讘讜专讜 讗诪专讜 诇讜 讬砖讘 诇讜 拽讜抓 讘讻专讬住讜 诇讗 讬讟诇谞讜 讗诪专 诇讛谉 诇讗 讜讛诇讗 讻专讬住讜 谞讘拽注转 讗诪专 诇讛谉 诪讜讟讘 转讘拽注 讻专讬住讜 讜讗诇 讬专讚 诇讘讗专 砖讞转

The Gemara suggests: Come and hear, as it is taught in a baraita that Rabbi Tarfon says: If one鈥檚 hand goes to his penis, his hand should be severed upon his navel. The Rabbis said to him: If so, in a case where a thorn was stuck in one鈥檚 belly, should he not remove it? Rabbi Tarfon said to them: Indeed, he should not remove it, and if he does so his hand should be severed. The Rabbis replied: But if his hand is severed while it is upon his navel, won鈥檛 his belly be split open? Rabbi Tarfon said to them: It is preferable that the belly of one who acts in this manner should be split open, and he should not descend into the pit of destruction.

讗讬 讗诪专转 讘砖诇诪讗 讚讬谞讗 转谞谉 讛讬讬谞讜 讚讗诪专讬 讜讛诇讗 讻专讬住讜 谞讘拽注转 讗诇讗 讗讬 讗诪专转 诇讟讜转讗 转谞谉 诪讗讬 讻专讬住讜 谞讘拽注转 讗诇讗 诪讗讬 讚讬谞讗 转谞谉 诇讗 住讙讬 讚诇讗讜 注诇 讟讘讜专讜

The Gemara analyzes this discussion: Granted, if you say that we learn the statement in the mishna as a practical halakha, this is the meaning of that which the Rabbis said: But if his hand is severed upon his navel, won鈥檛 his belly be split open? But if you say that we learn the statement in the mishna as a mere curse, what is the meaning of the phrase: Won鈥檛 his belly be split open? The Gemara responds: Rather, what explanation is the alternative? That we learn the mishna as stating a practical halakha? That would not explain the exchange between the Rabbis to Rabbi Tarfon, because is it not sufficient that the hand be severed not upon his navel? In other words, even if the hand must actually be severed, it is not clear why it should be severed while it is upon his navel.

讗诇讗 讛讻讬 拽讗诪专 专讘讬 讟专驻讜谉 讻诇 讛诪讻谞讬住 讬讚讜 诇诪讟讛 诪讟讘讜专讜 转拽爪抓 讗诪专讜 诇讜 诇专讘讬 讟专驻讜谉 讬砖讘 诇讜 拽讜抓 讘讻专讬住讜 诇讗 讬讟诇谞讜 讗诪专 诇讛谉 诇讗 讜讛诇讗 讻专讬住讜 谞讘拽注转 讗诪专 诇讛谉 诪讜讟讘 转讘拽注 讻专讬住讜 讜讗诇 讬专讚 诇讘讗专 砖讞转

Rather, this is what Rabbi Tarfon is saying: With regard to anyone who inserts his hand below his navel, his hand should be severed. The Rabbis said to Rabbi Tarfon: If a thorn was stuck in one鈥檚 belly, should he not remove it? Rabbi Tarfon said to them: He should not. They responded: But won鈥檛 his belly be split open due to the thorn? Rabbi Tarfon said to them: It is preferable that his belly be split open, and he should not descend into the pit of destruction.

诪转谞讬壮 讛讞专砖转 讜讛砖讜讟讛 讜讛住讜诪讗 讜砖谞讟专驻讛 讚注转讛 讗诐 讬砖 诇讛诐 驻拽讞讜转 诪转拽谞讜转 讗讜转谉 讜讛谉 讗讜讻诇讜转 讘转专讜诪讛

MISHNA: In the case of a woman who is deaf [ha岣reshet], or an imbecile, or blind, or who went insane, and is therefore unable to examine herself reliably, if such women have competent friends, those friends prepare them by examining them and immersing them in a ritual bath. And on that basis the incompetent women may partake of teruma after the sun sets.

讙诪壮 讞专砖转 讗讬讛讬 转讘讚讜拽 诇谞驻砖讛 讚转谞讬讗 讗诪专 专讘讬 讞专砖转 讛讬转讛 讘砖讻讜谞转讬谞讜 诇讗 讚讬讛 砖讘讜讚拽转 诇注爪诪讛 讗诇讗 砖讞讘专讜转讬讛 专讜讗讜转 讜诪专讗讜转 诇讛

GEMARA: The mishna states that competent women must assist a deaf woman. The Gemara asks: Let her examine herself; as it is taught in a baraita that Rabbi Yehuda HaNasi said: There was a deaf woman in our neighborhood who was so proficient in these matters that not only did she examine herself, but when her friends would see stains similar to blood and were unsure whether or not the stains were ritually impure, they would show her the stains.

讛转诐 讘诪讚讘专转 讜讗讬谞讛 砖讜诪注转 讛讻讗 讘砖讗讬谞讛 诪讚讘专转 讜讗讬谞讛 砖讜诪注转 讻讚转谞谉 讞专砖 砖讚讘专讜 讞讻诪讬诐 讘讻诇 诪拽讜诐 讗讬谞讜 砖讜诪注 讜讗讬谞讜 诪讚讘专

The Gemara answers: There, Rabbi Yehuda HaNasi is referring to a woman who can speak but cannot hear. It is possible for such a woman to be an expert in examining blood. But here, the mishna is dealing with a woman who can neither speak nor hear, and she is therefore considered incompetent and incapable of examining herself. As we learned in a mishna (Terumot 1:2): The deaf person of whom the Sages spoke everywhere is one who can neither hear nor speak, i.e., a deaf-mute.

讛住讜诪讗 讗讬讛讬 转讘讚讜拽 诇谞驻砖讛 讜转讬讞讝讬 诇讞讘讬专转讛 讗诪专 专讘讬 讬讜住讬 讘专讘讬 讞谞讬谞讗 住讜诪讗 讗讬谞讛 诪砖谞讛

搂 The mishna further teaches that competent women must assist a blind woman. The Gemara similarly asks: Let her examine herself and show the cloth to her friend. Rabbi Yosei, son of Rabbi 岣nina, says: The correct version of the mishna does not mention a blind woman.

讜砖谞讟专驻讛 讚注转讛 讛讬讬谞讜 砖讜讟讛 砖谞讟专驻讛 讚注转讛 诪讞诪转 讞讜诇讬

搂 The mishna also states that competent women must assist a woman who went insane. The Gemara asks: With regard to her ability to examine herself, isn鈥檛 this the same as an imbecile, who is already mentioned in the mishna? The Gemara answers: Here, the mishna is referring to a woman who went insane due to illness, which is a different category than that of an imbecile.

转谞讜 专讘谞谉 讻讛谉 砖讜讟讛 诪讟讘讬诇讬谉 讗讜转讜 讜诪讗讻讬诇讬谉 讗讜转讜 转专讜诪讛 诇注专讘 讜诪砖诪专讬谉 讗讜转讜 砖诇讗 讬讬砖谉 讬砖谉 讟诪讗 诇讗 讬砖谉 讟讛讜专

The Gemara further discusses halakhot pertaining to an imbecile. The Sages taught in a baraita: With regard to an imbecile priest who was ritually impure, competent men deal with his purification: They immerse him, and then enable him to partake of teruma in the evening, like any other priest who was impure. And those taking care of him must watch over him to ensure that he does not sleep before he partakes of teruma, in case he experiences a seminal emission, which would render him impure. If he slept, he is once again impure, and may not partake of teruma; if he did not sleep he is pure.

专讘讬 讗诇讬注讝专 讘专讘讬 爪讚讜拽 讗讜诪专 注讜砖讬谉 诇讜 讻讬住 砖诇 注讜专 讗诪专讜 诇讜 讻诇 砖讻谉 砖诪讘讬讗 诇讬讚讬 讞讬诪讜诐 讗诪专 诇讛谉 诇讚讘专讬讻诐 砖讜讟讛 讗讬谉 诇讜 转拽谞讛

Rabbi Eliezer, son of Rabbi Tzadok, says that there is another method of allowing an imbecile priest to partake of teruma: One prepares for him a leather pouch, which is wrapped around his penis, and before giving him teruma to partake of one checks this pouch to see if he has emitted semen. The other Sages said to him: It is improper to do this, as all the more so he will be prevented from partaking of teruma; this pouch warms him and increases the likelihood of a seminal emission. Rabbi Eliezer, son of Rabbi Tzadok, said to them: According to your statement, an imbecile priest has no remedy that will enable him to partake of teruma.

讗诪专讜 诇讜 诇讚讘专讬谞讜 讬砖谉 讟诪讗 诇讗 讬砖谉 讟讛讜专 诇讚讘专讬讱 砖诪讗 讬专讗讛 讟驻讛 讻讞专讚诇 讜转讘诇注 讘讻讬住

They said to him: According to our statement there is a way he can partake of teruma, as stated above: If he slept, he is impure; if he did not sleep he is pure. But according to your statement, that one wraps a pouch around his penis, this is not a reliable method, as perhaps he will see, i.e., experience the emission of, a drop of semen as small as a mustard seed, and it will be absorbed in the pouch and will not be noticed, which would mean that he is eating teruma in a state of ritual impurity.

转谞讗 诪砖讜诐 专讘讬 讗诇注讝专 讗诪专讜 注讜砖讬谉 诇讜 讻讬住 砖诇 诪转讻转

The Gemara continues to discuss the methods by which an imbecile priest can partake of teruma. It was taught in a baraita that the Sages said in the name of Rabbi Elazar: One prepares for him a metal pouch, which is placed on his penis and does not warm it.

讗诪专 讗讘讬讬 讜砖诇 谞讞砖转 讻讚转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 专讜讗讬谉 讗讜转谉 讙讘注讜诇讬谉 砖诇 讗讝讜讘 讻讗讬诇讜 讛谉 砖诇 谞讞砖转

In explanation of this statement, Abaye says: And when this tanna speaks of metal, he means that the pouch should be made of copper, which does not absorb liquid, and therefore any drop of semen would be visible. This is as it is taught in a mishna (Para 12:5), with regard to the amount of water of purification that must be sprinkled on an individual who is impure due to impurity imparted by a corpse, that Rabbi Yehuda says: One considers those hyssop stems, with which the waters of purification are sprinkled, as though they are made of copper, which does not absorb any of the water.

讗诪专 专讘 驻驻讗 砖诪注 诪讬谞讛 诪讻谞住讬诐 讗住讜专讬诐 讜讛讻转讬讘 讜注砖讛 诇讛诐 诪讻谞住讬 讘讚 诇讻住讜转 讘砖专 注专讜讛

Rav Pappa says: One can learn from the statement of the Rabbis that a pouch wrapped around one鈥檚 penis can warm it enough to cause a seminal emission, that trousers are prohibited to be worn, as they too warm the penis, by being placed so they are tight against it. The Gemara asks: But isn鈥檛 it written with regard to the priestly garments: 鈥淎nd you shall make them linen trousers to cover the flesh of their nakedness, from the loins even to the thighs they shall reach鈥 (Exodus 28:42)?

讛讛讜讗 讻讚转谞讬讗 诪讻谞住讬 讻讛谞讬诐 诇诪讛 讛谉 讚讜诪讬谉 讻诪讬谉 驻诪诇谞讬讗 砖诇 驻专砖讬诐 诇诪注诇讛 注讚 诪转谞讬诐 诇诪讟讛 注讚 讬专讻讬诐 讜讬砖 诇讛诐 砖谞爪讬诐 讜讗讬谉 诇讛诐 诇讗 讘讬转 讛谞拽讘 讜诇讗 讘讬转 讛注专讜讛

The Gemara explains: That garment, the trousers worn by priests, was different, as it is taught in a baraita: The trousers of priests, to what are they comparable? They are similar to riding trousers [pamalanya] of horsemen, and this is what they look like: Above, they reach up to the loins; below, they go down to the thighs, and they have straps, and they have no opening, neither at the back nor at the front.

讗诪专 讗讘讬讬

Abaye says:

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