Study Berakhot folio 22A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
that a woman who had sex and saw menstrual blood is not required to immerse herself, but one who experienced a seminal emission alone, with no concurrent impurity, is required to do so? If so, we must interpret R' Yehuda’s statement in the Mishnah that one recites a blessing both beforehand and th
The Talmud challenges this explanation: And does R' Yehuda maintain that there is validity to contemplating in his heart? Wasn’t it taught in a baraita: One who experienced a seminal emission and who has no water to immerse and purify himself recites Shema and neither recites the blessings of Shema
Rav Naḥman bar Yitzḥak said: R' Yehuda’s statement in the Mishnah should be interpreted in another way. R' Yehuda rendered the blessings like Hilkhot Derekh Eretz, which according to some rabbis were not considered to be in the same category as all other matters of Torah and therefore, one is perm
As it was taught in a baraita: It is written: “And you shall impart them to your children and your children’s children” (Deuteronomy 4:9), and it is written thereafter: “The day that you stood before YHWH your God at Horeb” (Deuteronomy 4:10). Just as below, the Revelation at Sinai was in reverence
From here the rabbis stated: Zavim, lepers, and those who had sex with menstruating women, despite their severe impurity, are permitted to read the Torah, Prophets, and Writings, and to study Mishnah and Talmud and halakhot and aggada. However, those who experienced a seminal emission are prohibite