Quoting%20commentary for Nazir 9:4

כָּל סְפֵק נְגָעִים בַּתְּחִלָּה, טָהוֹר עַד שֶׁלֹּא נִזְקַק לַטֻּמְאָה. מִשֶּׁנִּזְקַק לַטֻּמְאָה, סְפֵקוֹ טָמֵא. בְּשִׁבְעָה דְרָכִים בּוֹדְקִין אֶת הַזָּב עַד שֶׁלֹּא נִזְקַק לַזִּיבָה. בְּמַאֲכָל, וּבְמִשְׁתֶּה, בְּמַשָּׂא, וּבִקְפִיצָה, וּבְחֹלִי, וּבְמַרְאֶה, וּבְהִרְהוּר. מִשֶּׁנִּזְקַק לַזִּיבָה, אֵין בּוֹדְקִין אוֹתוֹ. אָנְסוֹ וּסְפֵקוֹ וְשִׁכְבַת זַרְעוֹ, טְמֵאִין, שֶׁרַגְלַיִם לַדָּבָר. הַמַּכֶּה אֶת חֲבֵרוֹ וַאֲמָדוּהוּ לְמִיתָה, וְהֵקֵל מִמַּה שֶּׁהָיָה, לְאַחַר מִכָּאן הִכְבִּיד וּמֵת, חַיָּב. רַבִּי נְחֶמְיָה אוֹמֵר, פָּטוּר, שֶׁרַגְלַיִם לַדָּבָר:

Every doubtful instance of plague-spots, in the beginning, is clean, [as when two came before a Cohein: one, with a bahereth (a bright spot) the size of a garis; the other, with a bahereth the size of a sela. And at the end of the week, each one's spot was the size of a sela (larger than a garis). If it were not known in which one the spreading had taken place, they are both (pronounced) clean, even though one of them is definitely unclean.)] This, so long as they had not been uncleanliness-linked. Once they had been uncleanliness-linked, a doubtful instance is unclean, [as when two came before a Cohein: one with a bahereth the size of a garis; the other with a bahereth the size of sela. And at the end of the week, each one's spot was the size of a sela and some addition, and then they reverted to the size of a sela. Even though one of them was definitely clean, the spreading having gone, both of them are pronounced unclean since they had been uncleanliness-linked (until the spots return to the size of a garis)]. In seven ways a zav (one with a genital discharge) is examined. [For if he "saw" (i.e., if the discharge was) by accident, he is clean, this being derived from (Leviticus 15:2): "…if there be a discharge from his flesh" — from (the nature of) his flesh, and not by accident.] This, so long as he had not been uncleanliness-linked. [That is, until the second sighting, when he becomes a confirmed zav, to produce lying and sitting uncleanliness. But at the first sighting, he produces uncleanliness until evening, as a ba'al keri (one with a seminal discharge), and it combines with the second even if it were by accident.] (the seven ways:) through eating [eating things conducive to zivah (the genital discharge), e.g., fat meat, milk, cheese, eggs, and old wine], through drinking [an abundance of drinking], through carrying [heavy loads], through jumping, through sickness, through looking [seeing a beautiful woman, even without thinking about her], and through thinking [even without looking. If he experienced any of these before the second sighting, he does not become a zav, and the drop does not produce carrying uncleanliness.] Once he has become zivah-linked [i.e., after the second-sighting, not by accident], he is not examined. [And even if the third sighting were by accident, he becomes a zav liable for an offering]. And his "doubt" and his semen are unclean, [his doubt because of his semen, i.e., if he saw semen first and a drop of zivah afterwards, it does not produce uncleanliness. For one who sees semen does not produce zivah uncleanliness for twenty-four hours. As long as he has not become zivah-linked, the semen "cleanses" the zivah, as having been caused by accident. But after he had become uncleanliness-linked, the semen does not cleanse the zivah, it not being assumed that the zivah discharge was produced by the seminal discharge]. For there is a rationale for this [i.e., for saying that the zivah sighting was not caused by accident, since he had already become a zav.] If a man struck his neighbor and he were diagnosed as dying, and then his condition improved, and then it worsened and he died, he (the smiter) is liable. R. Nechemiah says: He is not liable, for there is a rationale for this [i.e., for saying that he did not die because of the blow; for his condition had improved after it. The halachah is not in accordance with R. Nechemiah.]

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