משנה: אֵין בֵּין זָב הָרוֹאֶה שְׁתֵּי רְאִיּוֹת לְרוֹאֶה שָׁלֹשׁ אֶלָּא קָרְבָּן. אֵין בֵּין מְצוֹרָע מוֹסְגָּר לִמְצוֹרָע מוּחְלָט אֶלָּא פְּרִיעָה וּפְרִימָה תִגְלַחַת וְצִפֳּרִים׃ MISHNAH: The only difference between a sufferer from flux who experienced two episodes and one who experienced three is the sacrifice233The impurity of the sufferer, a male from gonorrhea or a female from any genital emission, is the topic of Lev. 15:1–30 and Tractate Zavim. After one emission of fluid the sufferer becomes impure; he needs immersion in a miqweh and becomes pure at sundown. If he has two emissions in one day or in two successive days, he is a source of severe impurity and cannot become pure unless he was seven consecutive days without symptoms. If he has three emissions in at most three consecutive days, he cannot participate in any kind of sacred offerings unless after his purification he brings a sacrifice of two birds (Lev. 15:14,29).. The only difference between a sufferer from skin disease who is quarantined and one declared absolute is torn clothing, untended hair, shaving, and birds234In a number of cases of skin disease when the diagnosis is not clear cut, the sufferer is quarantined 7 or 14 days (Lev. 13:4,5,21,26,31. Even if after the quarantine the priest declares him not impure, he has to immerse himself and the clothing he wore during his quarantine in a miqweh, but during the quarantine he does not have to wear torn clothing and dishevelled hair like the person declared as certain sufferer (Lev. 13:45). After he is healed he still has to immerse himself and the clothing he wore during his impurity, but he does not have to undergo the purification ceremony described in Lev. 14:1–32. (Tractate Nega`im)..
הלכה: אָמַר רִבִּי יוּדָה בַּר פָּזִי. דְּרִבִּי לָֽעְזָר הִיא. דְּרִבִּי לָֽעְזָר אָמַר. [אַף] בַּשְּׁלִישִׁית בּוֹדְקִין אוֹתוֹ מִפְּנֵי הַקָּרְבָּן׃ בְּרַם כְּרַבָּנִן. הַשְּׁנִייָה מֵאוֹנֶס טָהוֹר. וְהַשְּׁלִישִׁית מֵאוֹנֶס טָמֵא. אָמַר רִבִּי יוֹסֵה. אִין לֵּית הִיא דְּרַבָּנִן וְלָא אוֹף דְּרִבִּי לָֽעְזָר לֵית הִיא. דְּתַנֵּי. אָמַר רִבִּי לָֽעְזָר. לֹא לְסוֹתְרוֹ אָמַרְתִּי אֶלָּא שֶׁלֹּא יָבִיא קָרְבָּן. לֹא אָמַרְתִּי שֶׁאֵינוֹ זָב לִסְתּוֹר זָב. הוּא לִסְתּוֹר לֹא אָמַרְתִּי אֶלָּא שֶׁלֹּא יָבִיא קָרְבָּן. הָדָא אָֽמְרָה. דִּבְרֵי הַכֹּל הִיא. אִין תֵּימַר. דְּרִבִּי לָֽעְזָר הִיא. נִיתְנֵי. הַשְּׁנִייָה בִסְתִירָה וְלֹא בְקָרְבָּן וְהַשְּׁלִישִׁית בִסְתִירָה וּבְקָרְבָּן. עַל דַּעִתֵּיהּ דְּרִבִּי לָֽעְזָר. רָאָת שְׁתַיִם בְשׁוֹפִי וְאַחַת בְקוֹשִׁי סוֹתֶרֶת וְאֵינָהּ מֵבִיאָה קָרְבָּן. 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.
אָמַר רִבִּי יוּדָן. מַתְנִיתָה בִשְׁנֵי בְנֵי אָדָם. אָמַר רִבִּי חֲנִינָה. מַתְנִיתָה אָֽמְרָה כֵן. אֵין בֵּין מְצוֹרָע מוֹסְגָּר לִמְצוֹרָע מוּחְלָט אֶלָּא פְּרִיעָה וּפְרִימָה וְתִגְלַחַת וְצִיפֳּרִים׃ הָדָא אָֽמְרָה. בִּשְׁנֵי בְנֵי אָדָם אֲנָן קַייָמִין. אִין תֵּימַר. בְּאָדָם אֶחָד. נִיתְנֵי. אֵין בֵּין בַּהֱרֱת גְדוֹלָה לְבַהֱרֱת קְטַנָּה. הֵיךְ מַה דְּאַתְּ אֲמַר תַּמָּן בִּשְׁנֵי בְנֵי אָדָם אֲנָן קַייָמִין. וְהָכָא בִּשְׁנֵי בְנֵי אָדָם אֲנָן קַייָמִין. 242Here starts the discussion of the second part of the Mishnah, the sufferer from skin disease. Rebbi Yudan said: The Mishnah is about two persons243Not the rare case of a person about to be declared pure after quarantine when suddenly in the presence of the Cohen signs of impurity appear; Mishnah Nega`im 7:3.. Rebbi Ḥanina said, the Mishnah says so, “the only difference between a sufferer from skin disease who is quarantined and one declared absolute is torn clothing, untended hair, shaving, and birds.” This implies that we are dealing with two persons. If you would say about one person, one should state: “the only difference between a large white spot and a small white spot.244A large white spot is one looking depressed and containing a white hair which is impure (Lev. 13:3). A small one is one not looking depressed and without a white hair (Lev. 13:4) which requires quarantine.” Just as you are saying there, we are dealing with two persons, so also here we are dealing with two persons245Also the first sentence of the Mishnah refers to two different people..
פָּֽרְחָה בוֹ מִתּוֹךְ הֶסְגֵּר. רִבִּי יוֹחָנָן אָמַר. טָעוּן צִפֳּרִים. רִבִּי לָֽעְזָר אָמַר. אֵין טָעוּן צִיפֳּרִים. אֵין אָמַר רִבִּי בָּא בַּר מָמָל. מַתְנִיתָה מְסַייְעָא לְרִבִּי יוֹחָנָן. מִן־הַצָּרֽוּעַ׃ לְהָבִיא אֶת שֶׁפָּֽרְחָה בְכוּלּוֹ שֶׁיְּהֵא טָעוּן צִפֳּרִים. [וַ]הֲלֹא דִּין הוּא. מַה אִם מִי שֶׁטָּהַר וְאֵין סִימָנֵי מְטַמְּאָיו עִמּוֹ יְהֵא טָעוּן צִפֳּרִים. מִי שֶׁטָּהַר וְסִימָנֵי מְטַמְּאָיו עִמּוֹ (לֹא) [אֵינוֹ דִין שֶׁ]יְהֵא טָעוּן צִפֳּרִים. [וַהֲלֹא] שֶׁעָמַד בּוֹ שְׁנֵי שְׁבוּעוֹת יוֹכִיחַ. שֶׁטָּהַר וְסִימָנֵי מְטַמְּאָיו עִמּוֹ וְאֵין טָעוּן צִיפֳּרִים. אַף אַתָּה אַל תְּתַמֶּה עַל מִי שֶׁפָּֽרְחָה בְכוּלּוֹ. שֶׁאַף עַל פִּי שֶׁטָּהַר וְסִימָנֵי מְטַמְּאָיו עִמּוֹ וְאֵין טָעוּן צִפֳּרִים. תַּלְמוּד לוֹמַר מִן־הַצָּרֽוּעַ׃ לְהָבִיא אֶת שֶׁפָּֽרְחָה בְכוּלּוֹ שֶׁיְּהֵא טָעוּן צִפֳּרִים. אִם אוֹמֵר [אַתְּ] [ל]טָהַר מִתּוֹךְ הֶסְגֵּר לֹא יְהֵא טָעוּן צִפֳּרִים. וִיתִיבִינֵיהּ. לֹא מוּטָּב לְהָשִׁיב פְּרִיחָה עַל פְּרִיחוֹת וְלֹא עֲמִידָה עַל פְּרִיחוֹת. אָמַר רִבִּי חֲנַנְיָה חֲבֵרוֹן דְּרַבָּנִן. מַתְנִיתָה מְסַייְעָה לְרִבִּי יוֹחָנָן. דְּכֵן תַּנָּייָא מָתִיב לַחַבְרֵיהּ. לֹא. אִם אָמַרְתָּ בָּזֶה שֶׁאֵינוֹ נִזְקָק לַחֲלִיטָה תֹּאמַר בָּזֶה שֶׁהוּא נִזְקָק לַחֲלִיט. הוֹאִיל וְהוּא נִזְקָק לְהַחֲלִיט יְהֵא טָעוּן צִיפֳּרִים. אָמַר רִבִּי יַעֲקֹב בַּר אָחָא. סוֹפָה מְסַייְעָה לְרִבִּי לָֽעְזָר. הַטָּהַר מִתּוֹךְ הֶסְגֵּר פָּטוּר מִפְּרִימָה וּמִפְּרִיעָה וּמִתִּגְלַחַת וּמִצִּפֳּרִים׃ כָּל־מַה דַּאֲנָן קַייָמִין הָכָא. בַּפְּרִיחוֹת. אָמַר רִבִּי שְׁמוּאֵל בַּר אֶבְדּוּמָא. מַה פְלִיגִין. לְהָבִיא צִפָּרִים. אֲבָל לְהָבִיא קָרְבָּן כָּל־עַמָּא מוֹדֵיי שֶׁאֵינוֹ מֵבִיא קָרְבָּן. וְתַנֵּי כֵין. בַּשְּׁבֵיעִי יְגַלַּח וּבַשְּׁמִינִי יָבִיא. אֶת שְׁהוּא טָעוּן תִגְלַחַת מֵבִיא קָרְבָּן. אֶת שְׁאֵינוֹ טָעוּן תִגְלַחַת אֵינוֹ מֵבִיא קָרְבָּן. רִבִּי חָמָא בַּר עוּקְּבָּה בְשֵׁם רִבִּי יוֹסֵי בֵּרִבִּי חֲנִינָה. כָּל־יְמֵ֞י אֲשֶׁ֨ר הַנֶּ֥גַע בּ֛וֹ יִטְמָא֭. אֶת שֶׁטּוּמְאָתוֹ תְלוּיָה בְנִגִעוֹ. יָצָא זֶה (שֶׁטַּהֲרָתוֹ) [שֶׁטּוֹמְאָתוֹ] תְלוּיָה בִסִפִירוֹת יָמָיו. עַד כְּדוֹן פְּרִיעָה וּפְרִימָה. תִּגְלַחַת וְצִפֳּרִים מְנַיִין. רִבִּי לָֽעְזָר דְּרוֹמִייָא בְשֵׁם רִבִּי שַׁמַּי. זֹ֤את תִּֽהְיֶה֙ תּוֹרַ֣ת הַמְּצוֹרָע בְּי֖וֹם. אֶת שֶׁהוּא מִיטַּמֵּא וּמִיטָּהֵר בְּיוֹם אֶחָד. יָצָא זֶה שֶׁאֵינוֹ מִיטַּמֵּא וּמִיטָּהֵר בְיוֹם אֶחָד. If it spread while in quarantine246Lev. 13:13. If the entire skin of the patient is diseased, he is pure. Naturally while the disease is spreading he satisfies all conditions of severe purity, but since this requires a pronouncement by the Cohen, if there were no clear signs of impurity when he was put in quarantine and at the end of the quarantine the entire skin already was diseased, the Cohen who sees him only at the start and the end of his 7 days of quarantine has to declare him pure out of quarantine without ever pronouncing him absolutely impure., Rebbi Joḥanan said, he needs birds. Rebbi Eleazar said, he does not need birds. Rebbi Abba bar Mamal said, a baraita supports Rebbi Joḥanan: 247Sifra Mesora` Introduction 6–8.“From the sufferer from skin disease248Lev. 14:3. As introduction to the bird ceremony the Cohen has “to see that the skin disease was healed from the sufferer from skin disease.” Skin disease can be healed only from a sufferer from the disease; the final remark seems to be redundant. It is added to include also a sufferer who never was declared as such.; to include one on whom it spread on his entire person that he needs birds. Is that not a logical argument? If a person became pure and the signs of what made him impure are not on him shall need birds249The disappearance of his symptoms is the sign that he is healed, in contrast to the person who is pure but far from healed in that all his skin is infected., (should not) [is it not logical that]250The corrector’s changes are from the (Babylonian style) Sifra. one who became pure and the signs of what made him impure are on him [shall] need birds? [But] the one on whom it was stable for two weeks251Lev. 13:6. If the white spot does not grow within 14 days nor develop a white hair, the person has to be declared pure (after immersion) even though his problem skin is still visible. shall disprove it, since he became pure and the signs of what made him impure are on him, but he does not need birds. So do not wonder if one on whom it spread while in quarantine and the signs of what made him impure are on him does not need birds. The verse says, from the sufferer of skin disease to include one on whom it spread on his entire person that he needs birds.” If you would say that one becoming pure in quarantine does not need birds, should he not have objected that it would have been better to argue spreading against spreadings and not staying stable against spreadings252This is the proof that the Sifra supports the opinion of R. Joḥanan since following R. Eleazar instead of appealing to purity after a lengthy quarantine the Tanna should have mentioned the case of fast spreading skin disease which at the next inspection by the Cohen already has changed from a sign of impurity to one of purity and does not need birds.? Rebbi Ḥananiah the colleague of the rabbis: the baraita supports Rebbi Joḥanan since the Tanna answers his colleague, no. If you are saying about this one who never was up to be declared absolute, what can you say about the one who was to be declared absolute253The case of dispute between R. Joḥanan and R. Eleazar is not comparable to other cases of skin disease since the Cohen is not empowered to inspect during the quarantine; the patient never was in a state to be declared absolutely impure.? Because he was to be declared absolute, he needs birds. Rebbi Jacob bar Aḥa said, the closing statement254The second sentence of the Mishnah. supports Rebbi Eleazar. The one becoming pure in quarantine is not liable for torn clothing, and untended hair, and shaving, and birds. All of this is what we are considering here, about spreadings255This seems to refer to a statement similar to the wording of the Mishnah in the Babli: The only difference between one declared pure after quarantine and one declared pure after being absolutely impure is shaving and birds. Since this envisages a situation like the one discussed here, it explicitly supports the Babylonian R. Eleazar.. Rebbi Samuel bar Eudaimon said, all they are disagreeing is about bringing birds. But in the matter of bringing a sacrifice everybody agrees that he does not bring a sacrifice. It was stated thus: On the seventh he has to shave, on the eighth he shall bring256Lev. 14:9,10.; one who needs shaving brings a sacrifice, one who does not need shaving does not bring a sacrifice. Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Rebbi Ḥanina: All days on which the skin disease is on him he will be impure257Lev. 13:46., one whose impurity is caused by his skin disease. This excludes him whose (purity) [impurity]258Both the scribe’s and the corrector’s texts give the same meaning; the correction is unnecessary. depends on the count of his days259Since the Cohen cannot judge him during the intermediate days of his quarantine.. So far torn clothing and unkempt hair. From where shaving and birds260What is the biblical source of the statement of the Mishnah regarding these items?? Rebbi Eleazar the Southerner in the name of Rebbi Shammai: This shall be the doctrine of the sufferer from skin disease on the day261Lev. 14:2.. One who may become impure and pure on one day; this excludes one who cannot become impure and pure on one day262Since quarantine makes impure for a minimum of 7 days..