Halakhah 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:

Existem sete maneiras pelas quais um zav é examinado [pela causa de sua descarga], desde que ele não tenha entrado nos limites do zivah [não está estabelecido que ele seja um zav . Ele é examinado se a descarga não é resultado de uma causa externa e, portanto, sêmen regular]; em relação a comida [que ele comeu], bebida [que ele bebeu], uma carga [que ele pode ter carregado], um salto [que ele pode ter feito], doença [ele pode ter sofrido] [um impróprio] visão [ele pode ter visto] ou pensamentos [impuros] [ele pode ter], se ele teve pensamentos impuros antes de ver [uma mulher] ou ele viu [mulher] antes de ter pensamentos impuros [a emissão causada por todos os acima é considerado uma emissão normal e ele não se torna um zav ]. O rabino Yehuda diz [acrescenta]: Mesmo que ele visse gado, animais selvagens ou pássaros copulando entre si, [e] mesmo que visse as roupas coloridas de uma mulher [a emissão não o torna um zav ]. O rabino Akiva diz que, mesmo que ele comesse qualquer tipo de comida, ruim ou boa, ou bebia qualquer tipo de bebida [a emissão não o torna um zav ]. Eles [os sábios] disseram-lhe: [segundo você] nunca haverá zavim . Ele [Rabi Akiva] respondeu a eles: A responsabilidade da [existência de] zavim não está sobre você. [No entanto] depois que ele entra nos limites do zivah [depois que se estabelece que ele é um zav ], não o examinamos mais. [Descargas resultantes de] um acidente ou uma [descarga] duvidosa e emissões seminais são [consideradas] impuras porque o assunto tem pés [existem motivos para supor que seja uma emissão de zavut ]. [Quando] ele vê a primeira descarga, ele é examinado [pelas sete coisas]. [Quando ele vê] a segunda descarga, ele é examinado [pelas sete coisas]. [Quando ele vê] a terceira descarga, não o examinamos mais. O rabino Eliezer diz: Mesmo no terceiro [incidente], o examinamos por causa da necessidade de saber se ele é obrigado a trazer um sacrifício.

Sefer HaChinukh

It is from the roots of the commandment [that it is] since God, blessed be He, distanced us greatly from the excesses and commanded us to be holy and righteous regarding food and drink and in all other matters of man. And there is no doubt that the matter of a discharge happens to a person from his constantly leaving the straight path in his foods and drinks. And that putrid, disgusting and impure excess develops in his body, from this. And it is like they, may their memory be blessed, said (Kiddushin 2b), "It is the way of excessive drinking to lead to discharge." And the Torah informed us that a man who has this in him is called impure; and impurity is a general name for anything disgusting and vile. And in our distancing ourselves from this, we acquire the trait of righteousness and balance in all of our dispositions and in all of our abilities. And it is from this matter that he is not impure from one appearance. As that fluid has not [yet] become so strong in his body. And [so,] this small amount is not an indication of his being very habituated to leave the straight path. And since that is so, it is not fitting to render him impure with a small amount - as a person is built in a way that it is impossible for him to prevent himself from not leaving the straight line at all. But in his leaving it much, he will then be called guilty; and it is fitting that he should be impure. And even though they, may their memory be blessed said (Mishnah Zavim 2:2), "There are seven ways a zav is examined: with regard to food; drink; a load; a jump; illness; a sight; or [improper] thoughts" - meaning to say if it happened to him because of this, he is not impure - our argument is not contradicted by this. As the matter is that we need to examine if his discharge was by way of a one-time event and he should not be made impure for that; or whether it has become strong in his body from a bad habit to which he has become accustomed many times, and [so,] it is fitting to render him impure. And so did Ramban, may his memory be blessed, write (in Ramban on Leviticus 15:11) and this is his language: "And the reason for the impurity of the discharge is because of its being a heavy illness, from the contagious illnesses." To here [are his words]. And if it were from the angle of an event - meaning to say from one of the [seven] well-known ways - it would not be a contagious disease, and it would not be fitting to render him impure. And we only do this inspection with the second appearance, as there is no impurity of discharge without two appearances, as we said. As so did the true explanation come to us.

Ask RabbiBookmarkShareCopy

Versículo anterior Capítulo completo Próximo versículo