1) I might think that if she sees (a flow) three (consecutive days) in the beginning (i.e., before the onset of her niddah time) she becomes a zavah (to count seven clean days and to bring an offering). And how will I understand (Vayikra 15:19) "And a woman, if she has a flow, etc." (where seven clean days and an offering are not required)? As referring to (her seeing for) one day; but if she sees for three days in the beginning (as above) she would become a zavah (for counting clean days and for an offering). It is, therefore written (Vayikra 15 verse 25) "above her niddah state" — She becomes tamei (for the above purposes) after her niddah state, and not in the beginning (i.e., before the onset of her niddah time.) 2) This tells me only (of her seeing) conjoined with her niddah time (i.e., on days eight, nine and ten after her seven-day niddah time). Whence do I derive the same for her "skipping" from her niddah time (i.e., not seeing on day eight and seeing on days nine, ten, and eleven)? From "or if she flows." This tells me only of a one-day skipping. Whence do I derive the same for a skipping of two, three, four, five, six, seven, eight, or nine days (before beginning her three day consecutive count for zivah)? (We derive it) from what we find to be true of the fourth day (after her niddah time). That since it is fit for counting (of seven clean days) it is fit for zivah. I, accordingly, include the aforementioned days, which being fit for counting are fit for zivah. 3) Whence is it derived that the eleventh day is included (for a zivah of three consecutive days even though it is not fit for the counting of seven clean days for the first three days of zivah)? From "not in the time of her niddah period." I might then think to include the twelfth day, (so that if she saw on ten, eleven, and twelve she would be accounted a confirmed zavah and her twelfth day flow would not be accounted a flow of niddah but a flow of zivah). No, this is not to be maintained. Why is it seen fit to include the eleventh (in zivah) and to exclude the twelfth? After Scripture includes, it excludes. I include the eleventh as being counted in "or if she flows (beyond her niddah period"), and I exclude the twelfth as not being counted therein. 4) This tells me only of one who sees three days that she becomes a ("great") zavah, (who is required to bring an offering). Whence do I derive that one who sees two days (is also a zavah and is tamei)? From "all the days of the flow" (the minimum of "days" being two). Whence do I derive that one who sees one day is (also) a zavah? From "all (the days of) her flow … as the days of her niddah state." 5) Whence is it derived that she counts one day (of cleanliness) for one day (of zivah)? From "shall be to her." I might think that just as she observes one day (of counting) for one day (of zivah), so she observes two days for two days. And it follows a fortiori (that she should observe seven days of counting for two sightings), viz.: If a zav, who does not count one day for one day, counts seven days for two days, then a zavah, who counts one day for one day, how much more so should she count seven days for two days! It is, therefore, written (re a woman who sees zivah for two days) "shall be to her," (connoting in the Hebrew that) she observes only one day (of counting). 6) I know only that a woman who has three (zivah) sightings confers mishkav and moshav tumah. Whence do I derive the same for one who has only two sightings? From "the days (a minimum of two) of her (zivah) flux, as the mishkav of her niddah state." 7) Whence do I derive the same for one who has only one sighting? From "all the days of her flux, as the mishkav of her niddah state." 8) "shall she be tamei": We are hereby taught that she renders unclean (as a zav) the one who cohabits with her. "tamei is she.": She renders unclean the one who cohabits with her; but a zav does not render unclean (as a zav) the one who cohabits with him (i.e., who sodomizes him). 9) For (without a verse) would it not follow (that he does render him unclean), viz.: If a zavah, who becomes tamei only with three sightings in three days confers tumah upon the one who cohabits with her, then a zav who becomes tamei with three sightings in one day, how much more so should he confer tumah upon the one whom he cohabits with (i.e., whom he sodomizes)! It is, therefore, written "she." She confers tumah upon the one who cohabits with her, but a zav does not confer tumah upon the one who sodomizes him; but the sages spoke euphemistically, (saying "the one whom he cohabits with" instead of "the one whom he sodomizes.") 10) (Vayikra 15:26) ("Every mishkav which she lies upon all the days of her flow, as the mishkav of her niddah period shall be to her. And every object that she sits upon shall be unclean, as the uncleanliness of her niddah period.") As the (degree of) tumah of her niddah period, and not as the (number of) days of her niddah period. For (without the verse) would it not follow a fortiori (that the object is tamei the same number of days as the niddah!), viz.: Now if in a place where the tumah of the "conferred upon" (i.e., the man) was not made equivalent to (the severity of) the tumah of the conferrer (i.e., the niddah), the (number of) days of the conferred upon were made equivalent to the days (seven) of the conferrer, then here, where (the degree of severity of) the tumah of the conferred upon was made equivalent to that of the conferrer, how much more so should the days of the conferred upon be made equivalent to those of the conferrer! It is, therefore, written: "as the tumah of her niddah period." As the tumah of her niddah period, and not as the days of her niddah period. (Vayikra 15:27) "And whoever touches them shall be unclean": even their projections (those of the zav or of the aforementioned objects).
Sifra Metzora Zavim Chapter 8
Tap any verse to see what it echoes — and start a chain or echo from it.