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Week 5 - FRIDAY - 31 Dec. 1999

SHABBAT: CHAPTER 9: MISHNA 3

Whence that a woman who emits semen on the third day is unclean? Because it is written, “Be ready against the third day...” (Ex. 19:15). Whence that they may wash the circumcised on the third day that falls on Shabbat? Because it is written, “And it came to pass on the third day, when they were. in pain" (Gen. 34:25). Whence that they tie a strip of zehorit on the head of the goat that is set loose? Because it is written, “Though your sins be as scarlet, they shall be as white as snow” (Isa. 1:18).

Kehati

Whence that a woman who emits semen on the third day is unclean - Semen imparts uncleanness to a person and to vessels by touch, and whether he touches it or whether he sees it on his flesh, he contracts first degree uncleanness. A woman who immersed after cohabiting, and afterwards emitted semen which has not yet lost its potency to become embryo, she becomes unclean. If, however, sufficient time has passed for the semen to have lost its potency, and it can no longer produce an embryo, then she does not become unclean by its discharge. This mishnah teaches that during the three-days after the woman has cohabited she becomes unclean by the emission of semen. If, however, she discharges after this three day period, she does not become unclean, for the semen has already lost its potency, and it no longer imparts uncleanness. This is the meaning of the question in the mishnah: "Whence that a woman who emits semen on the third day is unclean?"

Because it is written - in the account relating the giving of the Torah, “Be ready against the third day; -come not near a woman.” Based on this, the Israelites abstained from sexual intercourse for three days, for fear lest a woman would become unclean by the semen she might later discharge. Regarding other types of uncleanness, such as coming into contact with a menstruant, a zav or a metzora, the Israelites were not enjoined, because they cause concern. Regarding uncleanness arising from a later flow of semen, however, which comes about as a result of pleasure and desire, Israel was enjoined, so that they could accept the Torah in fear, trembling and awe (Hameiri). The halakhah does not follow this mishnah, but it follows Rabbi Eleazar ben Azariah who holds that the woman who discharges semen on the third day is clean (Mikvaot, 8:3). According to another opinion, the text of the mishnah is faulty, and the following is the correct version: "Whence that a woman who emits semen on the third day is clean? Because it is written, "Be ready against the third day" i.e., for the third day, for on the third day of abstention the Torah was given (Bartenura). According to this version, the halakhah does indeed follow this mishnah.

Whence that they may wash the circumcised on the third day that falls on Shabbat - that even on the third day after his circumcision the circumcized infant is in danger, and that it is permitted to heat water and to wash him on Shabbat, in order to strengthen his body? Because it is written - regarding the men of Shekhem, who circumcized themselves, “And it came to pass on the third day, when they were in pain” - for one who is circumcized suffers strong pains on the third day, and his life is considered to be in danger. The circumcized person is certainly in danger during the first two days, and it is permitted to wash him. And why did Shimon and Levi come to the men of Shekhem specifically on the third day? According to one explanation, on the first two days Shimon and Levi were considering whether or not to execute their plan, and when the third day arrived, they told themselves that if they would not fall upon them on that day, then the men of Shekhem would become stronger the next day, and they therefore resolved to kill them (Hameiri). According to another opinion, it is only on the third day that the pains increase and the circumcized person is in danger, but on the second day after his circumcision he is not endangered (see Tosefot Yom Tov, Tiferet Yisrael).

Whence that they tie a strip of zehorit - red wool, on the head of the goat that is set loose - to Azazel, on Yom Kippur? Because it is written, “Though your sins be as scarlet, they shall be as white as snow” - This matter has its source in Yoma (4:2), where it is taught that after the High Priest placed the lots on the two goats, he tied a strip of zehorit to the head of the goat that was set loose. It is further taught in Yoma (chap. 6) that the High Priest confessed over the goat which was to be set loose the sins of all the Children of Israel, and he gave it over to an agent to transport it to the wilderness. When the agent arrived at the peak from which he was to push the goat, he divided the strip of zehorit. He tied half the strip to a rock, and the other half he tied between the goat's horns. After he had pushed the goat down, the strip would turn white, and thus all would know that Israel's sins had been forgiven. Regarding this matter, the present mishnah brings an asmakhta from the verse, “Though your sins be as scarlet, they shall be as white as snow.”

SHABBAT: CHAPTER 9: MISHNA 4

Whence that anointing is as drinking on Yom Kippur? Although there is no proof for the matter, there is an allusion to the matter, as it is written, "And it is come into his inward parts like water, and like oil into his bones" (Ps. 109:18).

Kehati

Whence that anointing is as drinking on Yom Kippur - that it is forbidden to anoint the body on Yom Kippur as it is forbidden to drink on Yom Kippur? Although there is no decisive proof for the matter, but there is an allusion to the matter, as it is written, "And it is come into his inward parts like water, and like oil into his bones" anointing with oil is here compared to the drinking of water. Nonetheless, anointing was compared to drinking only in that both are prohibited, as we have just explained, but they do not both incur the penalty of karet for one is liable to karet only for eating and drinking, but not for transgressing the other precepts of afflictions of the day (see Yorna, 8:1). to an agent to transport it to the wilderness. When the agent arrived at the peak from which he was to push the goat, he divided the strip ofzehorit. He tied half the strip to a rock, and the other half he tied between the goat's horns. After he had pushed the goat down, the strip would turn white, and thus all would know that Israel's sins had been forgiven. Regarding this matter, the present mishnah brings an asmakhta from the verse, "Though your sins be as scarlet, they shall be as white as snow."

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