פירוש על זבים 2:3

אינו מטמא בזיבה מעת לעת – for these emissions of semen/gonorrhea are because of weakness that they called, and we are speaking about the second sighting, for the first [sighting] defiles through unavoidable accident . And just as we suspend/leave it in doubt for an emission over an astronomical period of twenty-four hours, so also for the sighting [of a woman] and for a fantasy, we suspend/leave it doubt for a period of twenty-four hours. But for eating and drinking and carrying and jumping, we suspend/leave it doubt for him all the time that he is in pain, and we say that because of the pain, he had a flux/emissions but not from his member/flesh.

One who had [a discharge of] semen does not defile due to zivah for a period of twenty-four hours. Rabbi Yose says: [only] that day. As we learned in yesterday's mishnah, if a man has a seminal emission, for the next twenty-four hours any zivah is attributed to the semen; he does not defile as does a zav. Rabbi Yose says that this "grace" period is just during that day, the day on which he had a seminal emission. If the following day he has a flow of zov, he is impure, even if this is less than 24 hours after the seminal emission.

רבי יוסי אומר יומו – we do not suspend/leave in doubt other than for that day that he saw the emission alone, but not for an astronomical period of twenty-four hours. But the Halakha is not according to Rabbi Yossi.

A non-Jew who had a discharge of semen and then converted, he immediately becomes unclean due to zivah. When a non-Jew converts, all of the things that happened to him as a non-Jew no longer count towards his status. So if he had a seminal emission before he converted, and then he converted, the seminal emission does not purify the zivah that he sees after he has converted (welcome to Judaism!). This is summed up by the saying that "a person who converts is like a newborn child." He starts afresh and seminal emissions that he had as a non-Jew no longer count (bet you never knew that one before!).

מיד מיטמא בזיבה – that a proselyte who converted [to Judaism] is like a small child who was born. And even though he saw gonorrhea/emissions while he was a heathen, he becomes defiled through the gonorrhea in this second sighting that he sees within the astronomical period of twenty-four hours of emission, for the sighting of a flux of a heathen is like something that doesn’t exist, for heathens do not defile through emissions/gonorrhea.

[A woman] who had [an issue] of blood, or had experienced difficulty [in childbirth], [the time prescribed] is twenty-four hours. A woman who sees menstrual blood defiles things that she has had contact with in the past 24 hours. This is a halakhah we saw throughout tractate Niddah. A woman who has labor pains cannot be a zavah even if she has seen zivah. However, if there are 24 hours in which she doesn't have pains and then she sees zivah, then she can be considered a woman who has childbirth while she is a zavah (there are special rules concerning this scenario, see Niddah 4:4).

הרואה דם – defiles all the pure things she was engaged with retroactively for an astronomical period of twenty-four houses, as we explained at the beginning of [Tractate Niddah] (Chapter 1, Mishnah 1), and since we are dealing with/speaking about an astronomical period of twenty-four hours, we consider all of these that their measurements are over an astronomical period of twenty-four hours.

One who strikes his slave, the "day or two" is twenty-four hours. The next two sections are here only because they deal with other cases in which a 24 hour waiting period is relevant. If a person strikes his slave and the slave is okay for 24 hours, and then he dies, the owner is exempt (Exodus 21:21). The rabbis understand "a day or two" to be a 24 hour waiting period.

וכן המקשה בימי זיבה – for we have stated (Leviticus 15:25): “[When a woman] has had a discharge of blood [for many days, not at the time of her menstrual impurity,]” because of herself, but not because of offspring. But if she let blood flow from the spices over an astronomical period of twenty-four hours and she gave birth, we don’t suspend the protracted travailing with the blood of giving birth.

A dog that eats a corpse's flesh, for three days from one time of day to the same time of day, it is considered to be in its natural state. If a dog eats the flesh of a human corpse, the flesh continues to defile as human flesh for three days, from the time of day in which it was eaten. After that, it no longer defiles because it is no longer considered to be human flesh.

המכה את עבדו- it is stated in the Torah (Exodus 21:20): “When a man strikes his slave male or female, with a rod, [and he dies there and then, he must be avenged.] But if he survives a day or two, [he is not to be avenged, since he is the other’s property],” and we expound that “day”/"יום" is like two days, and this is the astronomical period of twenty-four hours.

כלב שאכל בשר המת – for we hold that it isn’t consumed in its bowels/intestines until after three days from one astronomical period of twenty-four hours, and such it is taught in Tractate Ahilot in Chapter 11 (Mishnah 7), “And how much must it remain in his intestines? Three whole days of astronomical periods of twenty-four hours.

והוא שיהא כברייתו (and it continues in its natural state) – that it doesn’t change. And furthermore, there is more that their measure is an astronomical period of twenty-four hours but it is not considered, for he taught and omitted (i.e., the Mishnah taught certain cases and omitted other cases – the list is incomplete).