Rambam - 1 Chapter a Day

Leviticus 15:2.

In his Commentary to the Mishnah (Zavim 2:2), the Rambam explains that a man’s reproductive glands have a natural ability to hold the fluids they produce within them until intimacy. This person’s organs are, however, damaged by sickness and these fluids are secreted without control. The condition is somewhat similar to, but by no means identical with, gonorrhea.

I.e., its consistency is thin (ibid.).

Some commentaries have suggested that there is a printing error and the text should read “the water of a barley dough” as is the wording of the Rambam’s source, Nidah 35b.

In the above source, the Rambam writes that a zav secretion is reddish. Some suggest that rather than kehah, dark, the text here should read deheh, a term the Rambam defines in his commentary to Nega’im 1:2 as meaning, “murky and not clear.”

I.e., an infirmity other than the zav condition.

I.e., placing the letter mem as a prefix can have both these implications.

See Halachot 5-6 which states that this applies only with regard to a person’s second zav discharge for that places him in a more severe category of ritual impurity. With regard to his first discharge, he is deemed impure even if the discharge was caused by an external factor.

Nazir 65b; Zavim 2:2.

In his Commentary to the Mishnah (loc. cit.), the Rambam writes that overeating weakens the body and impairs its functioning.

In this instance, the leniency applies even if he does not partake of a large amount of these substances (ibid.).

See the Tosefta, Zavim 2:2, which gives as examples, milk, cheese, aged wine, beans, eggs, and fish-brine.

In his Commentary to the Mishnah (Zavim 2:3), the Rambam explains that men who frequently engage in intimacy will often have painful, red discharges for a certain time. After 24 hours, however, the man does become impure, because beyond this time, the discharges can no longer be attributed to the seminal emission.

Usually, this will be considerably less than 24 hours.

This can be considerable longer than a day. Indeed, our Sages speak of three days of infirmity for circumcision. This is an extension of the principles mentioned above, that a discharge can be attributed to infirmity, for there is no greater infirmity than circumcision (Kessef Mishneh).

As stated in the previous halachah with regard to a Jew. The rationale for the distinction is that a convert is considered as a newborn infant (Yevamot 22a). Hence, we do not consider any factors that involved his previous existence as a gentile [the Rambam's Commentary to the Mishnah (Zavim 2:3)].
The Ra’avad emphasizes that this is speaking about an instance where the gentile was circumcised before he converted. Otherwise, the discharge would be attributed to the circumcision. The Kessef Mishneh and Rav Yosef Corcus explain that this is implied by the Rambam’s words, for he mentioned circumcision in the previous clause.

Questions have been raised if this refers to a minor below the age of 12 or below the age of nine. It could be argued that since from nine onward, sexual relations in which a male engages are significant, it is possible for him to have sexual desires that will have physical effects.

Even if in fact the minor saw such sights or had such thoughts.

It is possible to contract zav impurity from birth.

I.e., her sickness can cause him infirmity and cause him to release such secretions.

From Hilchot Sukkah 6:1, we can understand this as referring to a minor until the age of five or six.

In the following halachah.

I.e., because of the affliction which characterizes him as a zav.

I.e., regardless of the nature of the first discharge, if the second discharge was of the type which renders a person a zav, he is placed in that category.

Although he is placed in the category of a zav regardless of the nature of the first discharge, he is not required to bring a sacrifice unless the first two discharges are both of the type that renders a person a zav (i.e., none of the factors mentioned above apply to them). It is not sufficient for the second or even the second and the third—to be of that type for such an obligation to be created (see Nidah 35a; Zavim 2:2).

Who is impure and must immerse in a mikveh to regain ritual purity, as stated in Hilchot She’ar Avot HaTum’ah, ch. 5.

I.e., before he undergoes purification, there must be seven days without any discharges.

I.e., water from a natural stream, as required by Leviticus 15:13. Unlike others who are impure who may immerse in a mikveh, a pool of water collected from a natural source, a zav must immerse in a stream itself.

See Chapter 1, Halachah 3, for a description of the sacrifice.

For they are not alluded to clearly in the Written Law. The derivation of these concepts is found in Megilah 8a.

I.e., two to require immersion in a stream or three to require a sacrifice.

It is necessary to clarify this point because of the contrast to a zavah, as the Rambam proceeds to explain.

As explained in Hilchot Issurei Biah 6:7, a zavah is not placed in that category unless she experiences uterine bleeding for at least three consecutive days.

Hence, as the Rambam stated above, if the two or three discharges occur on one day, the laws must be carried out.

I.e., a twenty-four hour period.

To obligate him for immersion in a spring or a sacrifice. He is, however, impure because of these discharges, as stated in Halachah 6.

This applies even if he did not purify himself in the interim (see commentaries to Zavim 1:1).

In which instance, he would be categorized as a zav.

Even though the discharges took place on two different Jewish dates.

The Rambam introduces this clause with the phrase “Needless to say,” because a Jewish day begins at night. Thus the two discharges took place on the same day.

This also applies with regard to the impurity generated by semen. See Hilchot Sha’ar Avot HaTum’ah 5:1.

The Tosefta, Zavim 1:1, interprets this as the time it takes an ordinary person to walk 50 cubits (approximately 26 yards).

And thus the person is considered as a zav.

Since the cessation did not last for a significant amount of time, it is not considered of consequence and if the person experiences another discharge, they are considered only as one. The Mishnah (Zavim 1:3) states that for an interruption to be significant, it must last that same measure of time - as long as it takes for a person to immerse and dry, as indicated in the following halachah.

And which is thus considered as two, as stated in the previous halachah.

And must bring a set of sacrifices.

This is a theoretical principle that has no direct application, because there is no undisputed halachic definition when the day ends and the night begins. Nevertheless, this theoretical principle leads to the conclusion at the end of the halachah.

The time between sunset and the appearance of three stars. As the Rambam proceeds to state, there is an unresolved difference of opinion between the Sages whether this time is considered as part of the day or part of the night. See Hilchot Shabbat 5:4.

I.e., whether he has contracted the severe impurity of a zav. He has definitely contracted the ritual impurity associated with the emission of semen.

For he has experienced two discharges.

For, as explained in the previous halachah, it might be considered as two discharges.

As explained in Chapter I, Halachah 6.

I.e., Friday night.

The intent is any two successive nights; Friday and Saturday are chosen merely as examples.

I.e., each of the discharges are considered independently. They impart ritual impurity, but since there is an interruption between them, the severity of zav impurity does not apply.

As explained in Halachah 12.

In his Commentary to the Mishnah (Zavim 1:6), the Rambam mentions the possibility that both discharges took place at the turning point between day and night and thus it is as if there are four discharges.