Text of the Mishnah (Berachot 3:4)
עֶזְרָא תִּקֵּן שֶׁיִּהְיוּ בַּעֲלֵי קְרִי טוֹבְלִין לִפְנֵי קְרִיאַת שְׁמַע וּלְפְנֵי תְפִלָּה.
מִשְׁנָה:
הַבַּעַל קֶרִי מְהַרְהֵר בְּלִבּוֹ וְאֵינוֹ מְבָרֵךְ לֹא לְפָנֶיהָ וְלֹא לְאַחֲרֶיהָ, וְעַל הַמַּאֲכָל מְבָרֵךְ אַחֲרָיו וְאֵינוֹ מְבָרֵךְ לְפָנָיו. רַבִּי יְהוּדָה אוֹמֵר: מְבָרֵךְ לְפָנָיו וּלְאַחֲרָיו.
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Translation (according to your appointment, and academic sources):
Ezra the Scribe decreed that anyone who is ritually unclean because of a seminal emission may not become involved in matters of the Torah until he has been immersed in a ritual bath, and has been purified. This halachah was accepted for many generations; however, there were disputes about matters of the Torah to which it applies. The Mishna teaches: If the time comes for the recitation of the Shema and one is unclean because of a seminal emission, you can meditate the Shema in his heart, but do not recite the blessings that precede or follow it. In terms of the food, after eating it, requires a blessing according to the Torah, recite the blessing after, but not before, because the previous blessing is rabbinical. And in all these cases, Rabbi Yehuda says: it recites a blessing before and after, both the Shema as for the food.
Historical context: the decree of Ezra
Ezra ha-Sofer (Scribe), a central figure of the period postexílico (fifth century.C.), established several takkanot (decrees rabbinical) designed to raise the level of spiritual and ritual purity of the people after the return from Babylon.
One of them —according to Berachot 22b, and Baba Kama 82a— was prohibit the study and prayer to someone who had had a seminal emission (בעל קרי) without prior purified by immersion (tevilá).
The reason, according to the Talmud Bavli (Berachot 22a), is twofold:
- Spiritual: preserving the sanctity of the study of the Torah, which requires purity of body and soul.
- Disciplinary: avoid excessive laxity or sexual frivolity.
However, this decree of Ezra was difficult to sustain in practice.
The Talmud tells us that the time “batelá takanat Ezra” (the ordinance was overturned) because the people were not able to carry it out consistently.
Despite this, the Mishnah of Berachot reflects an intermediate stage: when the practice was still going on or even discussed.
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Analysis of the Mishnah
1. “You can meditate on the Shema in his heart”
This implies that the obligation biblical reciting the Shema it complies with the thought (hirhur), without pronunciation, for the one who is impure.
The Rambam (Hilchot Kriat Shema 4:8) explains that the ba'al keri can't pronounce the sacred words, but you can reflect upon them, so as not to interrupt your spiritual bond with God.
The Talmud Yerushalmi (Berachot 3:4) emphasizes that the thinking in the Shema preserves the kavaná (intention devotional) even when the body is impure.
2. “Do not recite the blessings that precede or follow it”
Blessings (berachot) origin rabbinicalnot biblical.
For this reason, while the recitation of the Shema (Torah) should be maintained at least in the thought, the blessings are omitted out of respect for his character verbal and sacred.
The Tosefta Berachot 2:12 clarifies that this omission was part of the decree of Ezra, not a punishment, but as a measure of reverence.
3. “About the food... recites a blessing after, but not before”
Here we distinguish between two kinds of blessings:
- Birkat Hammazón (after eating): obligation biblical (Deut. 8:10).
- Blessing before lunch: obligation rabbinic.
Therefore, the impure had to thank God after feeding —because that is a mitzvah deoraita— but omitted the previous blessing, in respect to the decree.
4. “Rabbi Yehuda says: he Recites a blessing before and after”
Rabbi Yehuda holds a position more flexible. According to him, the value of the blessing does not depend on the state ritual physicalbut the spiritual awareness.
The Talmud (Berachot 22a) quote his argument: “What is the difference between the Torah and blessings? If the soul is pure, you can praise God.”
To Rabbi Yehuda, the tevilá it is recommended, but not a condition to bless or to study.
Discussion talmudic (Berachot 22a–23b)
The Talmud extends this Mishnah in a technical discussion and spiritual:
- Rav Yehuda in the name of Shmuel says that Ezra decreed the immersion only for the study of the Torah and prayernot for other activities.
- Rav Yosef taught that the practice was abolished because “the Torah may not remain forgotten in Israel”.
- Rabbi Chanina ben Akavia argues that “the words of Torah do not receive impurity”, quoting Jeremiah 23:29: “Is not my word like fire?” — that is to say, the Torah transcends the impurity physics.
Thus, the decree of Ezra, was interpreted symbolically as a call to moral purity, not a physical purification literal.
Interpretations halájicas later
🔹 Rambam (Hilchot Kriat Shema 4:8 and Tefillah 4:4)
Argues that the obligation of the dive was repealed, but the attitude of purity continues to be ideal:
“Although it is not mandatory, the pious and the men of work (anshei ma roasted) is used to immerse themselves before praying.”
🔹 Shulchan Aruch (Orach Jaím 88:1)
Records that the custom of the tevilá the ba'al keri since we do not observe, “the decree of Ezra was cancelled”, although some kabbalists (such as the Arizal) maintained the practice for mystical reasons.
🔹 Mysticism and Kabbalah
In the Zohar (Parashat Tazria, III:45b), the impurity seminal represents a loss of spiritual energy (nitzotzot).
Immerse yourself symbolizes restore the connection with the divine source (yesod).
Thus, the decree of Ezra is reinterpreted as an esoteric teaching on the inner purification.
Spiritual meaning and ethical
- Purity not as a condition of physical, but mental.
The Mishnah acknowledge that, even in impurity, one can serve God with the thought. - Hierarchy of the obligations.
Distinguishes between biblical commands (Shema), Birkat Hammazón) and rabbinic (blessings previous). - Balance between rigor and mercy.
Rabbi Yehuda offers a vision of a more human and compassionate, which gives priority to the devotion above the ritualism. - Historical transition.
Represents the passage of a religion centered on ritual purity (time of the Second Temple) toward a faith-centered spiritual purity, and the word (season rabbinic).
