Talmud for Zavim 2:2

בְּשִׁבְעָה דְרָכִים בּוֹדְקִין אֶת הַזָּב עַד שֶׁלֹּא נִזְקַק לְזִיבָה. בְּמַאֲכָל, בְּמִשְׁתֶּה, וּבְמַשָּׂא, בִּקְפִיצָה, בְּחֹלִי, וּבְמַרְאֶה וּבְהִרְהוּר. הִרְהֵר עַד שֶׁלֹּא רָאָה אוֹ שֶׁרָאָה עַד שֶׁלֹּא הִרְהֵר. רַבִּי יְהוּדָה אוֹמֵר, אֲפִלּוּ רָאָה בְהֵמָה, חַיָּה וָעוֹף מִתְעַסְּקִין זֶה עִם זֶה, אֲפִלּוּ רָאָה בִגְדֵי צֶבַע הָאִשָּׁה. רַבִּי עֲקִיבָא אוֹמֵר, אֲפִלּוּ אָכַל כָּל מַאֲכָל, בֵּין רַע בֵּין יָפֶה, וְשָׁתָה כָל מַשְׁקֶה. אָמְרוּ לוֹ, אֵין כָּאן זָבִין מֵעָתָּה. אָמַר לָהֶם, אֵין אַחֲרָיוּת זָבִים עֲלֵיכֶם. מִשֶּׁנִּזְקַק לְזִיבָה, אֵין בּוֹדְקִין אוֹתוֹ. אָנְסוֹ וּסְפֵקוֹ וְשִׁכְבַת זַרְעוֹ טְמֵאִים, שֶׁרַגְלַיִם לַדָּבָר. רָאָה רְאִיָּה רִאשׁוֹנָה, בּוֹדְקִין אוֹתוֹ. בַּשְּׁנִיָּה, בּוֹדְקִין אוֹתוֹ. בַּשְּׁלִישִׁית, אֵין בּוֹדְקִין אוֹתוֹ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף בַּשְּׁלִישִׁית בּוֹדְקִין אוֹתוֹ, מִפְּנֵי הַקָּרְבָּן:

There are seven ways a zav is examined [for the cause of his discharge], providing he has not entered the bounds of zivah [it is not established that he is a zav. He is examined if the discarge is not the result of an external cause and thus regular semen]; with regard to food [that he has eaten], drink, [that he has drunk], a load [he may have carried], a jump [he may have made], sickness [he may have suffered] , [an improper] sight [he may have seen] or [impure] thoughts [he may have had], whether he had impure thoughts before seeing [a woman] or he saw [ woman] before he had the impure thoughts [the emission caused by all of the above is considered a normal emission and he does not become a zav]. Rabbi Yehuda says [adds], Even if he saw cattle, wild animals or birds copulating with each other, [and] even if he saw the colored garments of a woman [the emission does not render him a zav]. Rabbi Akiva says, even if he ate any kind of food, whether bad or good or he drank any kind of drink [the emission does not render him a zav]. They [the sages] said to him, [according to you] there will never be zavim. He [Rabbi Akiva] responded to them, The responsibility of [the existence of] zavim is not upon you. [However] once he has entered the bounds of zivah [once it is established that he is a zav], we no longer examine him. [Discharges resulting from] an accident or a doubtful [discharge] and seminal emissions are [considered] unclean because the matter has feet [there are grounds for the assumption that it is zavut emission]. [When] he sees the first discharge he is examined [for the seven things]. [When he sees] the second discharge he is examined [for the seven things]. [When he sees] the third discharge, we no longer examine him. Rabbi Eliezer says, Even at the third [incident] we examine him because [of the need to know if he is obligated to bring] a sacrifice.

Jerusalem Talmud Megillah

HALAKHAH: Rebbi Jehudah bar Pazi said, this is Rebbi Eleazar’s, for “Rebbi Eleazar said, [also] the third time one checks him out because of the sacrifice.²³⁵Mishnah Zavim 2:2. The Mishnah states that the male sufferer from flux is impure only if he has a discharge for a medical condition. If it is possible that the discharge is an ejaculation of semen because of some exterior influence, he still is impure and needs immersion but this is not cumulative and does not start a count. Then the Mishnah restricts this investigation to the first two times. A third episode within 3 days establishes a pattern; the cause must be medical.
The majority of sources including Maimonides’s autograph Mishnah (and the organization of the Mishnah) indicate that the name is correctly “Eleazar” and not “Eliezer”.” But for the rabbis, the second time if forced he is pure, but the third time if forced is impure²³⁶According to the anonymous majority, the Mishnah should mention that there is another difference between two and three times flux, that the second may be checked and eliminated whereas the third may not.. Rebbi Yose said, if it is not the rabbis’, it also is not Rebbi Eleazar’s, as it was stated: Rebbi Eleazar said, I did not say to undo his count²³⁷He agrees that two consecutive counts establish a pattern which creates severe impurity but he holds that an obligatory sacrifice may be brought only if the obligation is clearly established, whereas impurity in most cases has to be observed on a suspicion., only that he may not bring a sacrifice. I did not say that he is not a sufferer from flux to undo the count of episodes; not to upset his status did I say but that he may not bring a sacrifice. This implies that it²³⁸Mishnah 10. is everybody’s opinion. If you would say it is Rebbi Eleazar’s it should state: the second time is subject to undoing but not a sacrifice, the third time to undoing and sacrifice²³⁹Similar to what was noted for the majority in Note 236, but with a different background.. In Rebbi Eleazar’s opinion, if she experienced two episodes of easy flux²⁴⁰Which establishes severe impurity. and one in difficulty she undoes²⁴¹If the third time would not be counted had it been the second, it cannot be counted for a sacrifice. If therefore an unquestionable third episode happens on a later date, the count for sacrifice has to start anew. and does not bring a sacrifice.

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