Archaic medical concern among the sages
on. the.
Hi.
Small question:
In the 7th chapter, the end of the 7th chapter brings from the gloss of the old and new 7th chapter, ‘A woman who is not married can lie on her husband’s sheets, and they are careful not to sleep on sheets on which another man has slept, lest she become pregnant with the semen of another man.’
I wanted to ask about this:
A. Does the rabbi know whether this concern exists according to current medical knowledge? Is it possible to conceive by contact with a layer of sperm outside the vagina?
on. Assuming that this concern does not exist (that is, assuming that those cautious ones were wrong), is there still some halakhic validity to this law? Because it is possible that after certain ideas have been accepted halakhically, even if their basis was wrong, they still have some validity (although I do not understand why)?
If the rabbi thinks there is no validity, but knows of those who consciously think there is validity, I would be happy if I received a grade for that.
And so we are dealing with the question, I will add and ask whether it is possible to conceive from a sperm layer in my bath (which the poskim discussed in Aba’a, section 1, “I consider it a bastard,” and came to the conclusion that such an extract is drawn from the legend of Ben Sira’s conception), according to the medical knowledge available today?
Thank you very much.
Good writing and signature
Hello.
First, I much prefer questions via the website rather than by email.
A. I don’t know, and I assume that this concern, even if it exists, is extremely remote and there is no point in fearing it.
B. Why assume that the Samag’s explanation is binding on those who think that it is not factually correct? Perhaps in the Gemara or in the Sanhedrin ruling there is a place for this (although I disagree there too), because they have authority. But where does the Samag’s authority come from? A custom of error must be abolished, especially since here it is not a custom but a concern (see column 2).
Many think it is valid. Search the Internet for a discussion on the permissibility of killing a louse on Shabbat. Also in Neriah Gotel’s book, The Changing Nature of Nature in Halacha. Some believe that the Talmud is not wrong and if science thinks differently, then science is wrong. Others say that it is Halacha that invalidates a reason that does not change except in the Minyan (= in the Sanhedrin).
I don’t know. I guess even if it’s possible, it’s very rare.
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