Sefer HaChinuch ספר החינוך

The commandment of the matter of impurity of a zav (one with a discharge) to be impure and to render impure: That a zav be impure and render others impure, as it is stated (Leviticus 15:2-3), “when there be any man with a discharge from his flesh, etc.” And the explanation comes, “from his flesh,” is meaning a flow from the orifice of the member. And [it is] as they, may their memory be blessed, expounded, “‘When there be a discharge’ — it is possible, a discharge from any place would be impure. [Hence,] we learn to say, ‘from his flesh’ and not all of his flesh. Once Scripture has distinguished between flesh and flesh, I have merited to learn out the law of impurity with a zav and with a zavah. Just like a zavah is from the place that she becomes impure, etc.”

And the content of discharge is that which issues as a type of fluid from a man from the orifice of the member and he has no desire or pleasure from its emission. And they, may their memory be blessed, said (Niddah 35b) that it is similar to barley dough and, likewise, similar to the white of an addled egg; but semen is not like this, since it is similar to the white of an egg that is not addled. And that is the difference between them to distinguish between this and that.

And Scripture commanded that anyone to whom this matter happens, that issues a discharge, be impure and render impure, until he is purified. And the explanation comes that he is not impure on account of one appearance alone, but rather for two appearances — meaning to say that this matter flow from him twice — whether they are proximate or distant, so long as they are on one day and that they not flow exactly at one time. And it has no measure, but rather even the smallest amount [is impure] (Niddah 40a). And this is their, may their memory be blessed, saying (Megillah 8a), “The verse enumerated two and it called [it] impure, three and called [it] impure. How is this? Two for impurity and three for a sacrifice” — meaning to say that even though he is impure with two, he is not obligated to bring a sacrifice with his purification until [there were] three. And nonetheless if he [experienced] an appearance as long as three appearances, which is found to be from its beginning to its end like two immersions and two wiping downs, behold it is considered like three appearances, and he brings a sacrifice.

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.

The laws of the commandment [includes] that which they, may their memory be blessed, said that the zav imparts impurity to the [place of] sitting, laying and riding in five ways, and these are them: standing, sitting, laying, hanging from and leaning. And the understanding of riding is that it is that board which is a vessel that is made for riding (to hold on to it) that is called artson (Rashi on Leviticus 15:9). As we cannot say that we sit upon it — as if so, it would be [the same as] sitting — and this is an obvious thing. And the rest of its many details are elucidated in the tractate that is built upon it, and that is Tractate Zavim. (See Mishneh Torah, Laws of Those Who Defile Bed or Seat 7.)

And this matter that one with a discharge is called impure is practiced in every place and at all times. But now — due to our iniquities — that we do not have a Temple or pure objects, we should not count the impurity of a zav as a commandment that is practiced; since we do not have anything to do regarding the matter of a discharge. But at the time of the [Temple], he practices the bringing of a sacrifice for it. And one who transgresses it and goes into the Temple or eats holy [foods] before he has become purified has violated this commandment — besides that he has a punishment for it, as we wrote above (Sefer HaChinukh 167).