In our study of the Gemara on Shabbat, specifically on Daf Peh Vav, we delve into the intricate laws surrounding ritual purity and the implications of seminal emissions. This discussion is dedicated to the memory of Avraham ben Esther and Yosef ben Sabot, may their souls find peace in the Garden of Eden.
We begin with the Mishna, which states: "From where do we know that if a woman emits seminal fluid on the third day, she is considered impure?" The source cited is, "They shall be ready for three days." This refers to a woman who has had relations and whose seminal fluid continues to ooze from her. The Mishna asserts that even on the third day, this fluid can render her tme'ah (ritually impure). This is noteworthy since we generally understand that a man who emits fluid is termed a ba'al keri, yet here we learn that a woman can also be rendered impure by the fluid that has entered her, even after three days.
The Mishna seeks to establish that the fluid remains ra'uy le-holid (fit for conception) for three days. The inquiry arises: How do we know this? The Mishna answers with the verse, "They shall be ready for three days." This directive was given by Hashem to the Bnei Yisrael before the giving of the Torah, instructing them to abstain from their wives for three days. The rationale is clear: should a woman emit seminal fluid on the third day, she would be tme'ah and unfit to receive the Torah.
One might question the relevance of these laws prior to the giving of the Torah, as the laws of tumah and taharah were not yet established. However, Tosafot clarifies that even before the Torah was given, Hashem was already mindful of future laws of impurity. It is understood that certain practices were observed in anticipation of the formal laws to come.
Examining Rashi's commentary, he emphasizes that on the third day, the fluid has not yet become putrid and is still capable of conception. This is significant because it aligns with the Mishna's assertion that the fluid is ra'uy le-holid even after three days. Furthermore, Rashi notes that the concern for tum'at keri was particularly emphasized at the time of the Matan Torah, even if other forms of impurity were not observed with the same diligence.
As we continue, the Mishna poses another question: "From where do we know that we wash a newborn on the third day if it falls on Shabbat?" The source is derived from the verse, "And it was on the third day, when they were in pain." This indicates that the third day is indeed a time of suffering, warranting care for the newborn. Rashi further explains that even on the third day, there is a risk to the child, emphasizing the importance of washing the child, even if it requires violating the Shabbat.
The Mishna continues with additional inquiries regarding the rituals performed in the Beit Hamikdash on Yom Kippur, such as how we know that a red string was tied to the goat sent to the wilderness. This practice is linked to the verse, "If your sins are like scarlet, they shall be white as snow," symbolizing the transformation of sin into purity.
Another question arises regarding the prohibition of anointing oneself on Yom Kippur. The Mishna asserts that anointing is akin to drinking, based on the verse, "And it shall come like water within him." This comparison solidifies the understanding that external applications, like anointing, are forbidden on this day of atonement.
As we transition into the Gemara, we see a debate unfold regarding the rulings of different sages. The beginning of the Mishna does not align with the opinion of Rabbi Elazar ben Azariah, who would argue that a woman is tehora on the third day. The Gemara explores the implications of this disagreement, noting that while the first part of the Mishna aligns with the Rabbis, the latter part conforms to the opinion of Rabbi Elazar ben Azariah.
Ultimately, the Gemara examines the circumstances under which the Torah was given, considering the timing of the perishah (abstinence) from relations. Different interpretations arise regarding whether this occurred on Wednesday or Thursday, leading to further discussions about the requisite number of periods and the implications for ritual purity at the time of receiving the Torah.
Throughout this discourse, we see the careful navigation of halachic principles and the profound respect for the rituals that define Jewish life. Each ruling and interpretation reflects a deep commitment to understanding the intricate balance between purity, sanctity, and the divine commandments that guide our actions.