Yerushalmi Berakhot 3:6 ירושלמי ברכות ג׳:ו׳

MISHNAH: The person with gonorrhea who had an emission of semen, as well as a menstruating woman who lost semen, and the woman who started menstruating while having intercourse, need immersion, but Rebbi Yehudah frees them²⁶⁰It is explained in Lev. 15 that the man with gonorrhea makes everything around himself impure and cannot be become pure except by a lengthy procedure. Similarly, the menstruating woman needs at least seven days for her purification. If any of these is polluted by the minor impurity of qeri as explained in the preceding halakhah, any immersion for qeri has no influence on the severe impurity already existing (or the one additional in the case of the woman who notices her period while she is already impure by having intercourse). Rebbi Yehudah notes that since the immersion for qeri has no practical consequences, it is not needed. The other sages seem to think that since the immersion does not need miqweh or flowing water and since it is needed to let the persons pray it is of a completely different character and independent of the other impurities. Since the woman noticing her period during intercourse has to stop it immediately, even before emission of semen, it is clear that her impurity is not the Biblical one described in Lev. 15:16–18 but the rabbinic one of qeri.

HALAKHAH: So far the person with gonorrhea who had an emission of semen; is it good for anything if the person immerses himself who had an emission and afterwards has an episode of gonorrhea? We hear it from this: “The woman who started menstruating while having intercourse needs immersion, but Rebbi Yehudah frees her.²⁶¹In both cases, the impurity of qeri preceded the severe Biblical impurity and, nevertheless, the disagreement between the majority and Rebbi Yehudah is the same as when the severe impurity precedes qeri. This particular case, which is not in the Mishnah, is treated in Babli 26a where it is stated explicitly not only that Rebbi Yehudah does not require immersion but that the majority require it.”

What is Rebbi Yehudah’s reason? Is it because what would one profit if he immersed himself²⁶²Since the person remains impure as before. or whether there is a name for light impurity in the presence of severe impurity²⁶³Does the severe impurity eliminate the minor impurity, or does it simply add another level of impurity?? What is the difference between these possibilities? If he saw qeri, if you say what would one profit if he immersed himself, he would profit²⁶⁴He eliminates the rabbinic prohibition against studying Torah and reciting Shema‘ without washing.! Hence, the only reason is that there is no name for light impurity in the presence of severe impurity!

That is if the light impurity came at the end. Is it even if the severe impurity came at the end²⁶⁵Does the severe impurity add to the minor impurity or does it supersede the minor impurity?? We may understand it from this: “The woman who started menstruating while having intercourse needs immersion, but Rebbi Yehudah frees her.” That means, one case is like the other case.