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natures have changed and that it is possible to impregnate a woman
even with semen that does not “shoot like an arrow” and was not dis-
placed with sensation, then perhaps even semen that is emitted with-
out sensation is impure, since nowadays it can impregnate [through
artificial insemination]. This would do away with the basis of our
argument for permitting the extraction of semen from a paraplegic.

It appears that the Rambam’s comments (Hilchos Shaar Avos Ha-
tumah 8:4) provide answers to both of these objections: “Any semen
that [i.e. whose emission] a person’s body does not feel does not
confer impurity. Therefore, if a person had an emission without an
erection and without lust it does not confer the impurity of semen.”

The Rambam adds several words that do not appear in the gema-
ra: “Therefore, if a person had an emission without an erection and
without lust it does not confer the impurity of semen.” This narrows
the definition of “sensation” and establishes that only the feeling of
an erection and lust confers impurity, no other feeling. Dizziness or
lightheadedness is thus not considered sensation and semen obtained
from a paraplegic who experiences no erection or lust does not confer
impurity. Neither does the distinction we drew between a lack of
sensation owing to damage of the reproductive organs and that of a
paraplegic, accord with the Rambam, since ultimately the emission
involves no lust. This does away with our first objection.

[See Sefer Hachinuch (180) who writes: “[Human] semen is
impure and confers impurity… because this [i.e. an emission] only
occurs as a result of thoughts of physical desire. Our perfect Torah
informs us that the body is called impure through such thoughts
since its sole purpose in this world is to comprehend ideas, so when
something happens that demonstrates that the person is inclined to-
wards physical lust he deserves to remain impure for a day so that his
mind undergoes a thorough cleansing.” It is clear from his comments
too that the reason for the impurity is the lust.]

Another point can be discerned in the Rambam, who cites
Shmuel’s ruling but omits his reason. The gemara in Niddah (ibid.)
says, “Shmuel said, ‘Any [emission of ] semen that is not felt by the
entire body [i.e. a forceful ejaculation] does not confer impurity.

Semen from a Paraplegic 2 29