וְכִֽי־יִטְהַ֤ר הַזָּב֙ מִזּוֹב֔וֹ וְסָ֨פַר ל֜וֹ שִׁבְעַ֥ת יָמִ֛ים לְטָהֳרָת֖וֹ וְכִבֶּ֣ס בְּגָדָ֑יו וְרָחַ֧ץ בְּשָׂר֛וֹ בְּמַ֥יִם חַיִּ֖ים וְטָהֵֽר׃
<span class="x" onmousemove="Show('perush','Este es el <b>74to Precepto Positivo</b> enumerado por el Rambam en el Prefacio a Mishné Torá, su “Compendio de la Ley Hebrea” para todo el Pueblo de Israel.',event);" onmouseout="Close();">Y cuando se hubiere limpiado de su flujo el que tiene flujo</span>, se ha de contar siete días desde su purificación, y lavará sus vestidos, y lavará su carne en aguas vivas, y será limpio.
Jerusalem Talmud Yoma
It was stated: 63Babli 30a. Rebbi Jehudah says, they instituted this immersion only as immersion of discipline, for sometimes when a person goes to wash he remembers an old emission of semen which he had and turns back64In itself this immersion is useless. If a person actually is impure, he is forbidden to partake of sancta and to enter the sacred domain. Immersion in a miqweh will remove the impurity but the disability regarding sancta and the sacred domain is removed only by the following sundown (Lev. 22:7). Therefore immersion in the morning is only for pure persons; for R. Jehudah it is instituted so people should not inadvertently enter the sacred domain while still not qualified for it.. There, we have stated65Mishnah Berakhot 3:6. The Mishnah is truncated; the full text explains the plural form of the verb: “The person with gonorrhea who had an emission of semen, as well as a menstruating woman who lost semen, and the woman who started menstruating while having intercourse, need immersion, but Rebbi Jehudah declares them not liable.”
An emission of semen pollutes, but it is a minor impurity which is removed by immersion in water and, for sancta, the following sundown. But gonorrhea and menstruation cause severe impurity for which immersion is possible only after seven days (Lev. 15:13,19). An immersion because of emission, before the time where immersion for the severe impurity is possible, is totally ineffective.
A different version of the following discussion is in Berakhot 3:6, Notes 260–264.: “the woman who started menstruating while having intercourse, needs immersion, but Rebbi Jehudah declares them not liable.” Why does Rebbi Jehudah disagree? Is it about immersion of discipline or because even if he immerses himself what would be its use? What is the difference? If he66The male sufferer from gonorrhea, mentioned in the Mishnah. He had an emission before he started suffering from gonorrhea. He was obligated for an immersion before he became severely impure. had an emission. If you say that Rebbi Jehudah disagrees about immersion of discipline, it is a word of the Torah67Lev. 15:16.. If you say, even if he immerses himself, what would be its use? It is useful that he immerse himself, as it was stated, Rebbi Jehudah says, they instituted this immersion only as immersion of discipline, for sometimes when a person goes to wash he remembers an old emission of semen which he had and turns back. This implies that Rebbi Jehudah did not disagree about immersion of discipline but because even if he immerses himself, what would be its use?
An emission of semen pollutes, but it is a minor impurity which is removed by immersion in water and, for sancta, the following sundown. But gonorrhea and menstruation cause severe impurity for which immersion is possible only after seven days (Lev. 15:13,19). An immersion because of emission, before the time where immersion for the severe impurity is possible, is totally ineffective.
A different version of the following discussion is in Berakhot 3:6, Notes 260–264.: “the woman who started menstruating while having intercourse, needs immersion, but Rebbi Jehudah declares them not liable.” Why does Rebbi Jehudah disagree? Is it about immersion of discipline or because even if he immerses himself what would be its use? What is the difference? If he66The male sufferer from gonorrhea, mentioned in the Mishnah. He had an emission before he started suffering from gonorrhea. He was obligated for an immersion before he became severely impure. had an emission. If you say that Rebbi Jehudah disagrees about immersion of discipline, it is a word of the Torah67Lev. 15:16.. If you say, even if he immerses himself, what would be its use? It is useful that he immerse himself, as it was stated, Rebbi Jehudah says, they instituted this immersion only as immersion of discipline, for sometimes when a person goes to wash he remembers an old emission of semen which he had and turns back. This implies that Rebbi Jehudah did not disagree about immersion of discipline but because even if he immerses himself, what would be its use?
Jerusalem Talmud Berakhot
Rebbi Yannai200Rebbi Yannai, from the first generation of Amoraïm, makes it clear that essentially nobody uses the miqweh for the immersion of qeri; either one uses a regular bath or a running stream or the sea (whose total volume is certainly greater than 40 sĕa.) The parallel in the Babli (Berakhot 22a) has only the first part of the statement and no hint of using running water. Running water is required for the cleansing of the male with gonorrhea (Lev. 15:13). said: I heard that some take it lightly and some are stringent and every one who is stringent lives a long, good life. Some take it lightly by washing in drawn water; some are stringent to immerse themselves in running water.
Megillah
GEMARA. Behold we can deduce that in the matter of [defiling] a bed or a seat and counting seven days they are on the same footing.