Traité Niddah

Traduction française en préparation — version anglaise (Steinsaltz) : and not if it was in the interior of its interior, i.e., contained within something else, such as a fold, which is inside the vessel, therefore Rava teaches us that a fold in one’s body is not considered like the interior of the interior of a vessel. Rather, this definition applies only when the carcass of the creeping animal was actually inside another vessel whose opening was outside the oven.

Traduction française en préparation — version anglaise (Steinsaltz) : § The Gemara continues to discuss the folds in the body with regard to ritual impurity. Reish Lakish says: If there was a pole or a stick placed in the folds of an individual impure with the impurity of a zav, and he moved a ritually pure person with it, that individual is pure, despite the fact that a zav imparts impurity by moving an item. If the pole was placed in the folds of one who is pure, and he moved the zav with it, the pure individual is thereby rendered impure, as is the halakha of one who carries a zav.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara explains: What is the reason that if a zav moved another with a pole in his own folds he does not render the other person impure? As the verse states: “And whoever a zav touches, without having rinsed his hands in water, he shall wash his clothes, and bathe himself in water” (Leviticus 15:11). This is referring to the impurity imparted by the movement of a zav, as we have not found an impurity similar to it in the entire Torah. Only a zav imparts impurity to items by moving them.

Traduction française en préparation — version anglaise (Steinsaltz) : And the Merciful One expresses this impurity imparted by movement using the language of touch, in order to say that the moving and touch of a zav are like his hands: Just as there, with regard to the impurity imparted by contact with the hands, it occurs external to the body, so too here, impurity by means of movement applies only to moving an item with the external portions of the body of the zav.

Traduction française en préparation — version anglaise (Steinsaltz) : § The mishna teaches that a woman becomes ritually impure with the flow of blood from the uterus into the vagina, even if it did not leave the woman’s body. But the zav and one who experiences a seminal emission do not become ritually impure until their emission of impurity emerges outside the body. The Gemara explains: This is the halakha with regard to a zav, as it is written: “When any man has an issue out of his flesh” (Leviticus 15:2). The verse teaches that a zav is not impure until his issue emerges out of his flesh. With regard to one who experiences a seminal emission, the reason is that it is written: “And if the flow of seed goes out from a man” (Leviticus 15:16), which indicates that the flow must exit his body.

Traduction française en préparation — version anglaise (Steinsaltz) : § The mishna further states that if a priest was partaking of teruma and sensed a quaking in his limbs, 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. The Gemara asks: May one hold his penis? But isn’t it taught in a baraita that Rabbi Eliezer says: Anyone who holds his penis and urinates is considered as though he is bringing a deluge to the world, as masturbation was one of the sins that led to the flood?

Traduction française en préparation — version anglaise (Steinsaltz) : Abaye said, in resolution of this difficulty, that the mishna is referring to one who holds his penis with a coarse cloth. Rava said: You may even say that the mishna 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 flow of semen. And Abaye prohibits the use of a soft cloth, as he is concerned that perhaps one might come to increase the emission of semen, due to the contact of this cloth. But Rava is not concerned that one might come to increase the emission.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara raises a difficulty with regard to the opinion of Rava. Isn’t it taught in a baraita: To what is this holding of a penis comparable? It is comparable to one who places a finger in his eye, in that as long as the finger is in the eye, the eye will tear and continue to tear. Here too, the priest’s action will lead to an increased emission of semen.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara answers that Rava would maintain that if the priest’s limbs were not quaking and the semen was coming out in drops, there is indeed a concern that holding the penis might increase the emission. But when he feels his limbs quaking, this concern does not apply. The reason is that any such event, i.e., a heating of the body that leads to a seminal emission and which is then followed by another heating of that kind at the time when the semen has been uprooted, is uncommon. Consequently, in this case the priest may hold his penis even with a soft cloth.

Traduction française en préparation — version anglaise (Steinsaltz) : Shmuel says: Any emission of semen that is not felt by one’s entire body does not render him impure. What is the reason? The Merciful One states: “The flow of seed” (Leviticus 15:16), which indicates that it is referring to an emission that is fit to fertilize, i.e., it is referring only to the kind of emission which is felt as it exits the body.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara raises an objection from a mishna (Mikvaot 8:3): If one was having sexual thoughts at night and he arose and found that his flesh was warm, he is ritually impure, despite the fact that he did not sense the emission of semen. This shows that the impurity of a seminal emission applies even if one did not feel it in his entire body. The Gemara answers: Rav Huna interpreted this mishna as referring to one who engaged in intercourse in his dream. Since it is impossible to engage in intercourse without the accompanying sensation, he certainly must have felt it, despite the fact that he was unaware of this when he awoke.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara cites another version of the above statement. Shmuel says: Any semen that is not shot like an arrow does not render one impure. The Gemara asks: What practical difference is there between this version of Shmuel’s ruling and that version of Shmuel’s ruling? The Gemara answers that the difference between them is a case where the semen was uprooted accompanied by a sensation, but it emerged without a sensation. According to the first version the man is rendered impure, as he sensed the uprooting of the semen, whereas according to the second version he is not impure, as this is not considered semen shot like an arrow.