Talmud sobre 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:

Hay siete formas en que se examina un zav [por la causa de su descarga], siempre que no haya entrado en los límites de zivah [no está establecido que sea un zav . Se le examina si el descarte no es el resultado de una causa externa y, por lo tanto, semen regular]; con respecto a la comida [que ha comido], bebida, [que ha bebido], una carga [que pudo haber llevado], un salto [que pudo haber hecho], enfermedad [que pudo haber sufrido], [un impropio] vista [puede haber visto] o pensamientos [impuros] [puede haber tenido], ya sea que haya tenido pensamientos impuros antes de ver a [una mujer] o haya visto a [mujer] antes de tener los pensamientos impuros [la emisión causada por todas las arriba se considera una emisión normal y no se convierte en un zav ]. El rabino Yehuda dice [agrega], incluso si vio ganado, animales salvajes o pájaros copulando entre sí, [e] incluso si vio las prendas de colores de una mujer [la emisión no lo convierte en un zav ]. El rabino Akiva dice, incluso si comió algún tipo de comida, ya sea mala o buena, o si bebió cualquier tipo de bebida [la emisión no lo convierte en un zav ]. Ellos [los sabios] le dijeron: [según usted] nunca habrá zavim . Él [el rabino Akiva] les respondió: La responsabilidad de [la existencia de] zavim no está sobre ustedes. [Sin embargo] una vez que ha entrado en los límites de zivah [una vez que se establece que es un zav ], ya no lo examinamos. [Las descargas resultantes de] un accidente o una [descarga] dudosa y las emisiones seminales [se consideran] impuras porque el asunto tiene pies [existen razones para suponer que se trata de una emisión de zavut ]. [Cuando] ve la primera descarga, lo examinan [por las siete cosas]. [Cuando ve] la segunda descarga es examinado [por las siete cosas]. [Cuando ve] la tercera descarga, ya no lo examinamos. El rabino Eliezer dice: Incluso en el tercer [incidente] lo examinamos por [la necesidad de saber si está obligado a traer] un sacrificio.

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.

Ask RabbiBookmarkShareCopy

Versículo anterior Capítulo completo Versículo siguiente