keri

MISHNAH A Ba'al Keri meditates upon [the wording of the Shema'] in his heart and says neither the benediction before nor after. At his meal, he says the Grace after [in his heart] but not the Grace before. R. Judah declares : He says Grace before and after.

But Tefillah is also a matter with which the Community is engaged, and there is a Mishnaic teaching: If he was standing in the Tefillah and recollected that he is a Ba'al Keri, he should not interrupt [his prayer] but shorten it. The reason is because he had already commenced it ; hence, if he had not commenced it, he should not do so !

We have a teaching in our Mishnah : A Ba'al Keri meditates upon [the wording of the Shema'] in his heart and says neither the benediction before nor after. At his meal, he says the Grace after [in his heart] but not the Grace before.

R. Judah declares : He says Grace before and after. That is to say that R. Judah is of the opinion that a Ba'al Keri is permitted to study Torah. But lo, R. Joshua b. Levi has said : Whence is it that a Ba'al Keri is forbidden to study Torah? As it is said, "Thou shalt make them known unto thy children and thy children's children" (Deut. iv. 9) and it continues, "The day that thou stoodest before the Lord thy God in Horeb" (ibid. v. 10) — as those who were Ba'al Keri were forbidden [in the assembly at Horeb], so are they forbidden [to occupy themselves with Torah].

R. Judah declares : He says Grace before and after. That is to say that R. Judah is of the opinion that a Ba'al Keri is permitted to study Torah. But lo, R. Joshua b. Levi has said : Whence is it that a Ba'al Keri is forbidden to study Torah? As it is said, "Thou shalt make them known unto thy children and thy children's children" (Deut. iv. 9) and it continues, "The day that thou stoodest before the Lord thy God in Horeb" (ibid. v. 10) — as those who were Ba'al Keri were forbidden [in the assembly at Horeb], so are they forbidden [to occupy themselves with Torah].

R. Judah declares : He says Grace before and after. That is to say that R. Judah is of the opinion that a Ba'al Keri is permitted to study Torah. But lo, R. Joshua b. Levi has said : Whence is it that a Ba'al Keri is forbidden to study Torah? As it is said, "Thou shalt make them known unto thy children and thy children's children" (Deut. iv. 9) and it continues, "The day that thou stoodest before the Lord thy God in Horeb" (ibid. v. 10) — as those who were Ba'al Keri were forbidden [in the assembly at Horeb], so are they forbidden [to occupy themselves with Torah].

Only in the case of a roan with a running issue who has experienced emission does R. Judah grant exemption, because he was not originally under the obligation to bathe ; but [it may be argued] a man who is merely a Ba'al Keri he does compel [to have immersion].

And shouldest thou say that in fact R. Judah even exempts a mere Ba'al Keri, and the point of variance [between him and the Rabbis] is the man with a running issue who experienced emission, to show thee the extreme view taken by the Rabbis, I then quote the latter part of the Mishnaic teaching : "A woman who during intercourse experiences the menstrual flow requires immersion."

a woman who experienced the menstrual flow during intercourse does not require immersion ; but a mere Ba'al Keri he does place under the obligation. Do not read He says Grace but He meditates.

But does R. Judah hold that meditation [is sufficient] ? For lo, there is a teaching : A Ba'al Keri who has no water in which to bathe should read the Shema', but without the benediction before and after ; and he eats his meal with Grace after but not before, but he meditates [upon the Grace before meals] in his heart without uttering it with his lips. These are the words of R. Meir ; but R. Judah says : He should utter them both!

Hence [the Rabbis] said : Men with a running issue, lepers and those who have had intercourse with menstruous women are permitted to read the Pentateuch, the Prophets and the Hagiographa, to study Mishnah, Midrash, Talmud, Halakot and Aggadot ; but those who are Ba'al Keri are forbidden.

R. Jose says : The Ba'al Keri may study what is familiar to him, but he must not expound the Mishnah. R. Jonathan b. Joseph says : He may expound the Mishnah but not the Talmud. R. Nathan b. Abishalom says : Also the Talmud may he expound, but he must not pronounce the name of God when it occurs. R. Johanan the Sandal-maker, disciple of R.'Akiba, said in the name of R.'Akiba : Such a man should not enter upon study at all. Another version of this statement is : Such a man should not enter a House of Study at all. R. Judah says : He may study the Halakot of Derek Eres.

Our Rabbis have taught : A Ba'al Keri upon whom nine Kabs of water have been poured becomes clean. Nahum, the man of Gam Zu, whispered this to R. 'Akiba, who whispered it to Ben 'Azzai. Ben 'Azzai went out and taught it to his disciples publicly. Two Palestinian Amoraim, R. Jose b. Abin and R. Jose b. Zebida, differ on this matter ; one stating that Ben 'Azzai taught it, the other that he whispered it.

R. Joshua b. Levi said : What is the purpose of those [who are Ba'al Keri] who bathe in the morning ? What is their purpose ! And it was he who said that a Ba'al Keri is forbidden to be engaged with words of Torah ! Nay, this is what he means to say : What is their purpose in using forty Saot of water, when it is possible [to become clean] with nine Kabs? What is their purpose in undergoing complete immersion when it is possible [to become clean] with water poured over one ?

R. Joshua b. Levi said : What is the purpose of those [who are Ba'al Keri] who bathe in the morning ? What is their purpose ! And it was he who said that a Ba'al Keri is forbidden to be engaged with words of Torah ! Nay, this is what he means to say : What is their purpose in using forty Saot of water, when it is possible [to become clean] with nine Kabs? What is their purpose in undergoing complete immersion when it is possible [to become clean] with water poured over one ?

Rab Nahman ordered a pitcher of the capacity of nine Kabs. When Rab Dimai came [from Palestine], he said : R. 'Akiba and R. Judah the locksmith declared : The teaching [that nine Kabs may be poured over a Ba'al Keri to cleanse him] is meant to apply only to a delicate person who experienced the emission involuntarily ; but for a delicate person who caused it to happen, forty Saot are necessary.

Raba said : Granted that Ezra instituted immersion ; did he, then, institute the pouring of water? For lo, the teacher said, "Ezra instituted immersion for those who are Ba'al Keri" ! But, said Raba, Ezra instituted immersion in forty Saot for a healthy person whose emission was voluntary, and then the Rabbis came and instituted [the pouring of] nine Kabs for a healthy man when it was involuntary. After that the Amoraim came and differed as to what was to be done to a person in delicate health. Some were of opinion that the delicate person whose emission was voluntary was like a healthy man when it was voluntary [and required immersion], and a delicate person when it was involuntary like a healthy person when it was involuntary [and required pouring]. Others, however, were of opinion that the healthy person when it was voluntary required forty Saot ; and the delicate person when it was voluntary, like the healthy man when it was involuntary, required nine Kabs; but a delicate person whose emission was involuntary was exempt therefrom altogether.

Our Rabbis have taught: A Ba'al Keri upon whom nine Kabs of water have been poured becomes clean. Of what does this speak ? [If he wishes to study Torah] for himself; but [if he wishes to teach it] to others, forty Saot are necessary. R. Judah says that in every case forty Saot [are required].

MISHNAH If he was standing in the Tefillah and recollects that he is a Ba'al Keri, he should not interrupt [his prayer] but shorten it.

GEMARA Our Rabbis have taught : If a man was standing in the Tefillah and recollects that he is a Ba'al Keri, he should not interrupt [his prayer] but shorten it. If he was reading in the Torah and recollects that he is a Ba'al Keri, he should not interrupt and go away, but should continue reading with hurried pronunciation of the words. R. Meir says : A Ba'al Keri is not permitted to read more than three verses in the Torah.

GEMARA Our Rabbis have taught : If a man was standing in the Tefillah and recollects that he is a Ba'al Keri, he should not interrupt [his prayer] but shorten it. If he was reading in the Torah and recollects that he is a Ba'al Keri, he should not interrupt and go away, but should continue reading with hurried pronunciation of the words. R. Meir says : A Ba'al Keri is not permitted to read more than three verses in the Torah.

GEMARA Our Rabbis have taught : If a man was standing in the Tefillah and recollects that he is a Ba'al Keri, he should not interrupt [his prayer] but shorten it. If he was reading in the Torah and recollects that he is a Ba'al Keri, he should not interrupt and go away, but should continue reading with hurried pronunciation of the words. R. Meir says : A Ba'al Keri is not permitted to read more than three verses in the Torah.

GEMARA The question was asked : If a Ba'al Keri sees a flow, how is it according to R. Judah's view ? For although R. Judah there [in the Mishnah] exempts the man with a running issue who experienced emission — and such a man originally did not require immersion — but a Ba'al Keri who experiences a flow — and such a man originally did require immersion — does he compel to have immersion ? Or perhaps there is no difference ?

GEMARA The question was asked : If a Ba'al Keri sees a flow, how is it according to R. Judah's view ? For although R. Judah there [in the Mishnah] exempts the man with a running issue who experienced emission — and such a man originally did not require immersion — but a Ba'al Keri who experiences a flow — and such a man originally did require immersion — does he compel to have immersion ? Or perhaps there is no difference ?

Come and hear : A woman who during intercourse experiences the flow requires immersion ; but R. Judah exempts her therefrom. Behold, a woman in these circumstances is identical with a Ba'al Keri who experienced a flow ; and since R. Judah exempts her, conclude [that he exempts him also]. R. Hiyya taught explicitly : A Ba'al Keri who experienced a flow requires immersion ; but R. Judah exempts him therefrom.

Come and hear : A woman who during intercourse experiences the flow requires immersion ; but R. Judah exempts her therefrom. Behold, a woman in these circumstances is identical with a Ba'al Keri who experienced a flow ; and since R. Judah exempts her, conclude [that he exempts him also]. R. Hiyya taught explicitly : A Ba'al Keri who experienced a flow requires immersion ; but R. Judah exempts him therefrom.

Our rabbis have taught: Kidah means falling upon the face, as it says, “Then Bathsheba bowed [vatikod] with her face to the earth” (I Kings 1:31). Keri’ah means going down on the knees, and so it says, “[Solomon arose] from kneeling [mikroa] on his knees” (I Kings 8:34). Hishtahava’ah means spreading out of the hands and feet, as it says, “Shall I and your mother and your brothers come to prostrate ourselves [lehishtahavot] before you to the ground” (Genesis 37:10).