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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Shabbos 86



(a) We learn from ...
1. ... "Heyu Nechonim li'Sheloshes Yamim" - that a woman who exudes Zera on the third day is Temei'ah, since up to that time the Zera is still capable of germinating; from then on, it has rotted and is no longer called Zera.
2. ... "Vayehi ba'Yom ha'Shelishi, bi'Heyosam Ko'avim" - that one may bathe the Milah - even on Shabbos, because, in former times, anyone who had had Bris Milah, was considered to be in danger until then.
3. ... "Im Yihye Chato'echem ka'Shanim, ka'Sheleg Yalbinu" - that one should tie a red thread on the head of the Sa'ir ha'Mishtale'ach (which would then turn white, symbolizing Hashem's forgiveness of Yisrael).
4. ... "va'Tavo ka'Mayim Bekirbo, u'ka'Shemen be'Atzmosav" - that, on Yom Kipur, it is forbidden to anoint oneself with oil, just as one is forbidden to drink.
(b) By 'on the third day', the Tana is referring to the period from the Hafrashah, which took place on Wednesday, until Friday (inclusive).

(c) The author of the Reisha of our Mishnah cannot be Rebbi Elazar ben Azarya, because in his opinion, a woman who exudes on the third day, is Tehorah.

(d) Either we have to accept that the Reisha and the Seifa are learnt by two different authors, or we will have to amend the Reisha to Reisha to read 'Tahor', instead of 'Tamei'.

(a) An Onah is a twelve-hour period, consisting of either a day or a night.

(b) According to Rebbi Yishmael, sometimes a woman is forbidden for four Onos, sometimes for five and sometimes for six. How is that?
Any time on Wednesday that she exudes, she will be forbidden until Shabbos begins: consequently, if she exuded on Wednesday evening, just before nightfall, she is forbidden for four Onos; ... on Wednesday early morning - for five Onos; and if she exuded at the beginning of Wednesday night, she is forbidden for six Onos.

(c) When Rebbi Akiva says 'five Onos', he means that if the woman exuded within sixty hours (five times twelve), she is Teme'ah.

(a) Rebbi Elazar ben Azarya (who says that if a woman exuded on the third day, she is Tehorah) follows the opinion of the Rabbanan, who say that they separated from their wives only on Thursday; whereas Rebbi Yishmael (who says that on the third day she is Temei'ah) follows that of Rebbi Yossi, who says that they separated already on Wednesday.

(b) Rebbi Akiva holds like Rebbi Yossi, and he also holds like Rav Ada bar Ahavah, who says that Moshe always descended from (just like he ascended) Har Sinai in the morning. Since Moshe had to warn them to separate from their wives on Wednesday, that means that if the woman would exude on Shabbos (the sixth Onah), she would be Tehorah, but before that, she would be Temei'ah.

(c) Moshe needed to instruct them to separate already in the morning (in spite of Rav Huna's prohibition of having marital relations by day), because one is permitted to cohabit in a dark house or if one covers oneself.




(a) The Gemara answers that the Torah was indeed given to Tevulei-Yom.

(b) That does not mean to say that they were *actually* Tevulei-Yom, but that they would have received the Torah even if they had been.

(c) According to Rebbi Akiva, asks the Gemara (see Tosfos DH 've'Litavli'), why did they not receive the Torah on Friday night, immediately following the Tevilah? From the fact that Hashem waited for Shabbos morning, it would appear that it is not just on the *fifth* Onah that she is Temei'ah, but also on the *sixth*?

(d) When Hashem gave the Torah, he wanted to give it openly, not in secret (during the night) - a little like Moshe Rabeinu's reply to Par'oh, when he asked him to take Yisrael out of Egypt in the middle of the night: 'Are we thieves etc.?

(a) How would it have looked had some of the people gone to Tovel, whilst others were already on their way to receive the Torah. It was therefore preferable for the final time of Tevilah to take place on Friday night, rather than on Shabbos morning?

(b) The Rabbanan, who hold that Zera which exudes is forbidden until *six* Onos, hold like Rebbi Yossi, and they also hold that although they all Toveled on Friday night, any woman who exuded Zera during Friday night, would have had to Tovel again on Shabbos morning.

(c) The Zera which exudes from a man is Tamei, as long as it is wet.

(d) The Beraisa, which declares Tahor Zera which has become rotten (Zera which stinks) Tahor, must be referring to the Zera of a woman, because we just learned, that that of a man is Tamei- even if it stinks - as long as it is wet.

(a) It might be, says the Gemara, that it is only when the Zera is in the body of a *Jewish* woman, who is worried about performing Mitzvos, that the Zera goes bad after three days, but not when it is in the body of a *non-Jewish* woman.

(b) On the other hand, it may well be that in the body of a non-Jewish woman it also goes rotten after three days, since they eat Sheratzim, which we do not.

(c) It may well be that, even if the Zera *does* go bad in the body of a gentile woman, this will not be the case when it is in the body of an animal, because an animal has no womb, as a result of which the Zera is more open, and will not go bad so easily.

(a)We learn from ...
1. ... "ba'Yom *ha'Zeh* Bau Midbar Sinai" & "ha'Chodesh *ha'Zeh* Lachem Rosh Chodoshim" teaches us that just the latter Pasuk, like the former one, took place on Rosh Chodesh?
2. ... And from "*Zachor es Yom* ha'Shabbos le'Kadsho" & "Vayomer Moshe el ha'Am, *Zachor es ha'Yom* ha'Zeh" we learn that the latter Pasuk was said on the actual day to which it pertains i.e. the day they left Egypt, so too, was the former Pasuk said on the actual day to which it refers - namely, on Shabbos - meaning that the Torah was given on Shabbos.
(b) Rebbi Yossi holds that Rosh Chodesh of that year fell on Sunday; whereas the Rabbanan hold that it fell on Monday.
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