Mesorat%20hashas for Zevachim 57:9

אמר לו רבי עקיבא הן מצינו בזב וזבה ושומרת יום כנגד יום שהן בחזקת טהרה וכיון שראו סתרו אף אתה אל תתמה על זה שאע"פ שהוכשר שיחזור ויפסל

Said R'Akiba to him: Behold, we find that a zab and a zabah and a woman 'who watches from day to day' are presumed to be clean, yet since they have a discharge they undo [their cleanness];<span class="x" onmousemove="('comment',' When a zab or a zabah (q.v. Glos.) cease to discharge, they must count seven consecutive clean days without any discharge. During this period they are presumed to be clean, yet a discharge within the seven days undoes the days which have already passed and they become retrospectively unclean for that time too, and they must count seven days anew. Similarly, according to Biblical law a niddah (q.v. Glos.) can cleanse herself seven days after her menstrual flow commenced. During the following eleven days, which are called the eleven days between the menses, she cannot become a niddah again, it being axiomatic that a discharge of blood in that period is not a sign of niddah, but may be symptomatic of gonorrhoea. A discharge on one or two days within the eleven renders her unclean for that period only, and if she has a ritual bath (tebillah) the following morning she is clean. Yet if she has another discharge on the same day after the ritual bath, she is retrospectively unclean for the whole day, and retrospectively defiles any human beings or utensils with which she came into contact. Should she experience three discharges on three consecutive days within that period she becomes unclean as a zabah; hence on the first and the second days she is called 'one who watches from day to day', to see whether she will be unclean for those days only, or as a zabah.');">¹⁰</span> hence you too need not wonder at this, that after [the sacrifice] has become fit it then becomes unfit.

Explore mesorat%20hashas for Zevachim 57:9. In-depth commentary and analysis from classical Jewish sources.