משנה: אֵין חַייָבִין עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה שֶׁבַּמִּקְדָּשׁ וְאֵין מְבִיאִין אָשָׁם תָּלוּי עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה שֶׁבַּמִּקְדָּשׁ. אֲבָל חַייָבִין עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה שֶׁבַּנִּדָּה וּמְבִיאִין אָשָׁם תָּלוּי עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה שֶׁבַּנִּידָּה. וְאֵי זוֹ הִיא מִצְוַת עֲשֵׂה שֶׁבַּנִּדָּה פְּרוֹשׁ מִן הַנִּדָּה. וּמִצְוַת לֹא תַעֲשֶׂה לֹא תָבוֹא אֶל הַנִּידָּה׃ MISHNAH: They are not liable for a positive commandment or a prohibition in the Temple56At least not for any incorrect ruling regarding impurity in the Temple or of sacrifices. A private person who unintentionally violates any of those rules is required to offer a sacrifice, as described in Leviticus.5">Lev. 5, whose value depends on the wealth of the offerer. The sacrifices prescribed in Leviticus.4">Lev. 4 for the High Priest, the Court, the Prince, and private persons, all are of fixed value. It will be argued that both the sacrifice of the Court as also “suspended” sacrifices, those offered for suspected sins, are possible only under circumstances in which the certainly sinning individual would be liable for a fixed-value offering.; one does not bring a suspended reparation sacrifice for a positive commandment or a prohibition in the Temple. But they are liable for a positive commandment or a prohibition about the menstruating woman57That means any sin which if committed unintentionally requires a fixed-value offering. The Mishnah does not refer to the standard example, eating prohibited fat, since there no positive commandment is involved.; one brings a suspended reparation sacrifice for a positive commandment or a prohibition about the menstruating woman. What is the positive commandment about the menstruating woman? Separate from the menstruating woman58As will be explained in the Halakhah.. The prohibition, do not copulate with a menstruating woman59A rather weaker statement than Leviticus.18.19">Lev.18:19..
הלכה: וְאֵין חַייָבִין עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה שֶׁבַּמִּקְדָּשׁ כול׳. כָּהֲנָא אָמַר. אֵיפְשַׁר שֶׁלֹּא הָיָה בָהּ יְדִיעָה בַּתְּחִילָּה וִידִיעָה בַסּוֹף וְהֶעֱלֵם בֵּנְתַיִים. הָתִיב רִבִּי שְׁמוּאֵל בַּר אֶבְדַּיְמִי קוֹמֵי רִבִּי מָנָא. וִיהֵא כֵן בַּמּוֹרִים. אָמַר לֵיהּ. אֲנָן בָּעֵי נִכְנָסִין וְאַתְּ מַייְתֵי לָן מוֹרִים. מַאי כְדוֹן. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. מִצְווֹת מִצְווֹת. מַה מִצְווֹת שֶׁנֶּאֱמַר לְהַלָּן בִּקְבוּעָה אַף כָּאן בִּקְבוּעָה. HALAKHAH: “They are not liable for a positive commandment or a prohibition in the Temple,” etc. 60This paragraph also is Horayot 2:4:2" href="/Jerusalem_Talmud_Horayot.2.4.2">Halakhah 2:4 in Ševuot (ש). Cahana said, is it impossible that there was knowledge at the beginning and knowledge at the end and oblivion in between61He questions why it should be impossible to bring a suspended sacrifice for violating the Temple’s sanctity by impurity. In the introduction to the rules of the variable-value reparation offering (Leviticus.5.3">Lev. 5:3), one of the cases for such an offering is described as or if he touch a human’s impurity, any impurity that make him impure, and it was hidden from him, and then he knew and was guilty. It is clear that causing damage by impurity is subject to a sacrifice only if there was knowledge of the impurity interrupted by a period of unawareness. Why should it be impossible that this condition be satisfied for one entering the Temple while impure?? Rebbi Samuel ben Eudaimon objected before Rebbi Mana: Could that be for the teachers62Since the Mishnah is formulated for the Court, why can it not be read as addressing only the teachers of the law but not all impure individuals? But for issuing a ruling a suspended reparation sacrifice is impossible; therefore, the Mishnah refers not only to the Court but to everybody.? He told him, we have a problem with those entering and you bring us teachers? What about it? Rebbi Samuel bar Rav Isaac said, commandments, commandments. Since commandments mentioned there are about fixed-value [offerings], here also about fixed-value [offerings]63The introduction to the rules of the suspended reparation sacrifice (Leviticus.5.17">Lev. 5:17) reads: But if a person sin, violating one of the commandments of the Eternal that are prohibitions; if he is unsure whether he be guilty and have to carry his sin. The introduction to the rules of the fixed-rate purification sacrifices of an individual reads: But if a person of the people of the Land sin inadvertently, violating one of the commandments of the Eternal that are prohibitions, and is guilty. The parallel language implies parallel rules; suspended sacrifices are possible only for suspected sins whose atonement would be covered by the rules of Leviticus.4">Lev. 4, not Leviticus.5">Lev. 5. A different argument with identical result is inSifra Wayyiqra 2, Parašah 12(10)..
וְאֵין חַייָבִין עַל כָּל־מִצְוַת עֲשֵׂה שֶׁבַּתּוֹרָה. אָמַר רִבִּי מַתַּנְיָה. לָא אֲתִינָן מַתְנֵי אֶלָּא מִילָּה דַמְייָא לְמִילָּה. הֵיךְ עֲבִידָא. נִכְנָס לַמִּקְדָּשׁ טָמֵא חַייָב. נִכְנַס טָהוֹר וְנִיטְמָא. בָּא לוֹ בָּאֲרוּכָה חַייָב וּבִקְצָרָה פָטוּר. וְדִכְווָתָהּ. הָיָה מְשַׁמֵּשׁ עִם הַטְּמֵאָה חַייָב. הָיָה מְשַׁמֵּשׁ עִם הַטְּהוֹרָה וְאָֽמְרָה לוֹ. נִטְמֵאתִי. בָּא לוֹ בָּאֲרוּכָה חַייָב וּבִקְצָרָה פָטוּר. אֵי זוֹ הִיא קְצָרָה שֶׁלּוֹ. יִצֶן. But one never is liable for any positive commandment in the Torah64Since the rules for purification sacrifices clearly say that they are for inadvertent violations of prohibitions. Sifra Wayyiqra 2 Paršeta 1(6).! Rebbi Mattaniah said, we only came to state matters similar to the matter65The only positive commandments which can lead to the liability for a purification sacrifice are special obligations to take steps to avoid certain prohibitions. The only examples are impurity in the Temple and relations with a menstruating woman; cf. Horayot 2:5:4" href="/Jerusalem_Talmud_Horayot.2.5.4">Note 70.. How is that? If he entered the Temple impure, he is liable66There are many verses forbidding entry into the holy precinct to impure people, each one for a specific impurity. For impurity of the dead, the sufferer from skin disease, and the sufferer from gonorrhea Numbers.5.2">Num. 5:2 (taking together Numbers.19.20">Num.19:20, Leviticus.13.46">Lev. 13:46, Leviticus.15.15">15:15); for the woman after childbirth Leviticus.12.4">Lev. 12:4. The general prohibition covering all impurities is Leviticus.15.31">Lev. 15:31 as noted in the next paragraph.. If he entered pure but became impure, if he leaves on a long path he is liable, on a short one not liable67Shevuot.14b">Babli Ševuot 14b. There and in Nazir 3:5:3" href="/Jerusalem_Talmud_Nazir.3.5.3">Nazir3:5 (Note 68) it is stated that the person noticing his impurity must leave in less time than is needed to prostrate himself.. Similarly, if he was having sex with an impure woman, he is liable. If he was having sex with a pure one and she said to him, I became impure, if he leaves on a long path he is liable, on a short one not liable68The Shevuot.18a">Babli, Ševuot 18a, last line in the Wilna ed., objects to a time limit in this case while agreeing with the practice as explained in the next paragraph.. What is his shortcut? He shall cool down69He must remain immobilized until his erection has disappeared..
אֵי זוֹ הִיא מִצְוַת עֲשֵׂה שֶׁבַּנִּדָּה. אָמַר רִבִּי אָבִין. וְהִזַּרְתֶּ֥ם אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל מִטּוּמְאָתָם. רִבִּי יוֹנָתָן שָׁלַח שָׁאַל לְרִבִּי שִׁמְעוֹן בֵּירִבִּי יוֹסֵי בַּר לַקוֹנִייָא. אַזְהָרָה לַמְשַׁמֵּשׁ עִם הַטְּמֵאָה מְנַיִין. וּבְעָא כֵיפָה מִיזְרוֹק בַּתְרֵיהּ. אֲמַר לֵיהּ. מִילָּה דְּמַייְנוּקְייָא אָֽמְרִין בִּכְּנִישְׁתָּא בְּכָל־יוֹם אַתְּ שְׁאִיל לִי. וְאֶל־אִשָּׁה֭ בְּנִידַּת טוּמְאָתָהּ לֹ֣א תִקְרַ֔ב לְגַלּ֖וֹת עֶרְוָתָֽהּ. אֲמַר לֵיהּ. לָא צְרִיכָא לֵיהּ הָדָא. וְלֵית צוֹרְכָא דְלָא. הָיָה מְשַׁמֵּשׁ עִם הַטְּמֵאָה חַייָב. הָיָה מְשַׁמֵּשׁ עִם הַטְּהוֹרָה וְאָֽמְרָה לוֹ. נִטְמֵאתִי. פֵּירַשׁ מִיָּד. מָהוּ שֶׁיְּהֵא חַייָב. אֲמַר לֵיהּ. אֲנָא וְאַתְּ צְרִיכָא לָן. נֵצֵא לַחוּץ וְנִלְמַד. נָֽפְקִין וְשָֽׁמְעוּן קָלֵיהּ דְּתַנָּייָא תַנֵּי כְּהָדָא דְחִזְקִיָּה. וְאִ֡ם שָׁכֹב֩ יִשְׁכַּ֨ב אִ֜ישׁ אוֹתָהּ. אֵין לִי אֶלָּא מְשַׁמֵּשׁ עִם הַטְּמֵאָה חַייָב. הָיָה מְשַׁמֵּשׁ עִם הַטְּהוֹרָה וְאָֽמְרָה לוֹ. נִטְמֵאתִי. פִּירֵשׁ מִיָּד. מָהוּ שֶׁיְּהֵא חַייָב. תַּלְמוּד לוֹמַר. וּתְהִ֤י נִדָּתָהּ֙. וַאֲפִילוּ פִירְשָׂה עָלָיו נִדָּתָהּ. מַה יַעֲשֶׁה. רַב הוֹשַׁעְיָה רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל. יִצֶן. לֹא הִיצֵּן. אָמַר רִבִּי יוֹסֵי. קוֹרֵא אֲנִי עָלָיו אַל תִּקְרַב. אַל תִּפְרוֹשׁ. קְרִיבָה פְּרִישָׂה. רַב חוּנָא בְשֵׁם רַב אַבָּא. כְּהָדָא הָאוֹמְרִים קְרַ֣ב אֵלֶ֔יךָ אַל־תִּגַּע בִּ֖י כִּ֣י קְידַשְׁתִּיךָ. אָמַר רִבִּי זְעִירָא. יְהֵא רוֹאֶה אֶת הַחֶרֶב כִּילּוּ מְחַתֶּכֶת בִּבְשָׂרוֹ. וְכָל עַמָּה רִבִּי זְעִירָא. רִבִּי תַנְחוּמָא בְשֵׁם רַב חוּנָה. יִטּוֹחַ רָאשֵׁי אֶצְבְּעוֹתָיו בַּכּוֹתֶל וִיהֵא מֵיצָן. “What is the positive commandment about the menstruating woman?” Rebbi Abin said, Keep the Children of Israel away from their impurities70Leviticus.15.31">Lev. 15:31. The verse continues: Lest they die in their impurities when they defile My abode which is in their midst. This is the positive commandment not to defile the Temple. The verse concludes the chapters on impurities created by the human body (childbirth, skin diseases, male and female venereal diseases, menstruation, and sexual relations with a menstruating woman). Therefore it also is the positive commandment regarding the menstruating woman and is interpreted to forbid sexual relations with a woman close to the expected onset of her menses. The question about the woman experiencing a discharge during sex must refer to an unexpected event. Shevuot.18b">Babli Ševuot 18b, most of the paragraph.. Rebbi Jonathan sent to ask Rebbi Simeon ben Rebbi Yose bar Lakonia, from where a warning for one having sex with an impure woman? He wanted to throw a stone after him; he told him, you are asking me something that children recite every day in the synagogue71Serving as elementary school under the system of compulsory elementary education instituted by Joshua ben Gamla.: To a woman in the separation ofher impurity you shall not come near to uncover her nakedness72Leviticus.18.19">Lev. 18:19.. He answered him, that is not my problem. My only problem is rather “if he was having sex with an impure woman, he is liable. If he was having sex with a pure one and she said to him, I became impure,” if he separates immediately, is he liable73As the Babli explains, interrupting the coition during an erection is pleasurable for the male and therefore forbidden under the circumstances. The end of the erection must precede the separation.? He told him, I and you have the same problem. Let us go out and learn. They went out and heard the voice of a Tanna who stated following Ḥiskiah: If lying a man will lie with her74Leviticus.15.24">Lev. 15:24.. Not only that if he was having sex with an impure woman, he is liable. If he was having sex with a pure one and she said to him, I became impure, if he separates immediately, is he liable? The verse says, her secretion shall be74Leviticus.15.24">Lev. 15:24., even if her secretion starts75The rabbinic expression for the onset on the menses is פִּרֵס נִידָּה, “breaking through”. with him. What should he do? Rav Hoshaia, Rav Jehudah in the name of Samuel, he shall cool down. If he did not cool down? Rebbi Yose said, for him I am reading do not come near72Leviticus.18.19">Lev. 18:19. as “do not separate”. Closeness is separation. Rav Ḥuna in the name of Rav Abba: Those who say, be close to yourself, do not touch me for I sanctified you76Isaiah.65.5">Is. 65:5. Also in the Babli the verse is quoted in support of the interpretation of the root קרב as “to separate”.. Rebbi Zeˋira said, he should imagine that a sword is cutting into his flesh. Is everybody Rebbi Zeˋira? Rebbi Tanḥuma in the name of Rav Ḥuna: He shall press his fingertips on the wall, then he will cool down77Shevuot.18a">Babli Ševuot 18a..
כְּתִיב וַתֵּ֤שֶׁב בְּאֵיתָן֙ קַשְׁתּ֔וֹ. רִבִּי שְׁמוּאֵל בַּר נַחָמָן. נִמְתְּחָה הַקֶּשֶׁת וְחָֽזְרָה. אָמַר רִבִּי אָבוּן. נִתְפַּזֵּר זַרְעוּ וְיָצָא לוֹ בְצִיפָּרְנֵי יָדָיו. וַיָּפוֹזּוּ זְרֹעֵ֣י יָדָ֑יו. רַב חוּנָה בְשֵׁם רַב מַתָּנָה. תָּלָה עֵינָיו וְרָאָה אֵיקוֹנִין שֶׁלְּאָבִינוּ. מִיָּד הֵיצָן. מִידֵי֙ אֲבִ֣יר יַֽעֲקֹ֔ב. אָמַר רִבִּי אָבִין. אַף אֵיקוֹנִין שֶׁלְּרָחֵל רָאָה. מִשָּׁ֥ם רֹעֶ֖ה אֶ֥בֶן יִשְׂרָאֵֽל. 78An explanation of the difficult verse Genesis.49.24">Gen. 49:24 as describing Joseph’s reaction to the advances of Potiphar’s wife, as appendix on the difficulties of eliminating an unwanted erection. Gen.98(24). It is written: His bow was sitting immobile. Rebbi Samuel bar Naḥman: his bow was spanned and relaxed. Rebbi Abun said, his semen spread out and came out from under his fingernails, the arms of his hands were excited. Rav Ḥuna in the name of Rav Mattanah, he lifted his eyes, saw the picture79Greek εἰκόνιον. It would not be impossible to vocalize אֵיקוֹנִיֹן. In B: “The picture of our father Jacob; immediately he cooled down.” of his father, and cooled down immediately, from the hands of the noble Jacob. Rebbi Abin said, he also saw the picture of Rachel, from there the shepherd, the rock of Israel.