## Sefer HaChinukh Mitzvah 183

###### Sefer HaChinukh 183:1
[Sefer HaChinukh 183:1](https://torahapp.org/share/book/Sefer%20HaChinukh/r/183:1)

**מִצְוַת קָרְבַּן זָבָה כְּשֶׁתִּתְרַפֵּא מִזּוֹבָהּ** – שֶׁתַּקְרִיב הַזָּבָה קָרְבָּן כְּשֶׁתִּתְרַפֵּא מִזּוֹבָהּ, וְהוּא שְׁתֵּי תוֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה, שֶׁנֶּאֱמַר (ויקרא טו כח כט) וְאִם טָהֲרָה מִזּוֹבָהּ וְגוֹ'. וּבַיּוֹם הַשְּׁמִינִי תִּקַּח לָהּ שְׁתֵּי תֹרִים.

**Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018:**
**The commandment of the sacrifice of the *zavah* when she is healed from her discharge:** That the *zavah* offer her sacrifice after she is healed from her discharge — and it is two doves or two young pigeons, as it is stated (Leviticus 16:28-29), “And if she is purified from her discharge, etc. And on the eighth day, she shall take two doves, etc.”


###### Sefer HaChinukh 183:2
[Sefer HaChinukh 183:2](https://torahapp.org/share/book/Sefer%20HaChinukh/r/183:2)

שֹׁרֶשׁ מִצְוָה זוֹ. וּקְצָת פְּרָטֶיהָ כְּעֵין מָה שֶׁכָּתַבְנוּ לְמַעְלָה בְּקָרְבַּן הַזָּב. וְכָתַב הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה (ספר המצוות עשה עה) כִּי מִפְּנֵי כֵן נַחְשֹׁב לִשְׁתֵּי מִצְווֹת שְׁתֵּי קָרְבָּנוֹת אֵלּוּ שֶׁל זָב וְשֶׁל זָבָה, וְאַף עַל פִּי שֶׁהֵם קָרְבָּן אֶחָד מַמָּשׁ, מָה שֶׁלֹּא עָשִׂינוּ כֵּן בִּשְׁאָר קָרְבָּנוֹת הַרְבֵּה, שֶׁאֵין אָנוּ חוֹשְׁשִׁין לִמְנוֹת מִצְוָה בִּפְנֵי עַצְמָהּ כָּל קָרְבָּן וְקָרְבָּן בִּשְׁבִיל חִלּוּק הַמְּבִיאִים אוֹתָן כָּל זְמַן שֶׁהַקָּרְבָּן אֶחָד, לְפִי שֶׁטֻּמְאָתָן שֶׁל אֵלּוּ אֵינָהּ שָׁוָה כְּלָל, שֶׁהָאִישׁ מִטַּמֵּא בַּלֹּבֶן וְהָאִשָּׁה מִטַּמְּאָהּ בְּאֹדֶם, וּבְהֶפֶךְ לֹא יִטַּמֵּא זֶה וְלֹא זֶה. וְכֵיוָן שֶׁהֵם חֲלוּקִים כָּל כָּךְ רָאוּי לִמְנוֹתָם לִשְׁתֵּי מִצְווֹת. וְאֵין דּוֹמֶה עִנְיָן זֶה כְּלָל לְעִנְיַן מְצֹרָע וּמְצֹרַעַת שֶׁהוּא נֶחְשָׁב לְמִצְוָה אַחַת, שֶׁהַצָּרַעַת דָּבָר שָׁוֶה בְּכֻלָּן. וְהֵבִיא רְאָיָה קְצָת לִדְבָרָיו מִמָּה שֶׁאָמְרוּ בִּכְרֵיתוֹת (ח ב) אַרְבָּעָה מְחֻסְּרֵי כַּפָּרָה, וְאֵלּוּ הֵן הַזָּב וְהַזָּבָה וְהַיּוֹלֶדֶת וְהַמְּצֹרָע, הֲרֵי שֶׁחָשְׁבוּ זָב וְזָבָה בִּשְׁנַיִם לְפִי שֶׁחֲלוּקִים בְּחָלְיָן, וּמְצֹרַעַת וּמְצֹרָע כְּאַחַת לְפִי שֶׁהַחֹלִי שָׁוֶה בִּשְׁנֵיהֶם.

**Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018:**
And the root of this commandment and some of its details are similar to what we have written above (Sefer HaChinukh 179) about this sacrifice. And Rambam, may his memory be blessed, wrote (Sefer HaMitzvot, Positive Commandments 75) that because of [the following] did we consider these two sacrifices of the *zav* and the *zavah* as two commandments, even though they are totally [the same] sacrifice — which we have not done with many other sacrifices, as we are not concerned to count each and every sacrifice as a commandment of its own, because of the distinction of who brings them, so long as it is one sacrifice: Because the impurity of these is not the same at all — as the man becomes impure with white and the woman becomes impure with red. And with the opposite, [neither] becomes impure, neither this [one] nor that [one]. And since they are so different, it is fitting to count them as two commandments. And this matter is not at all similar to the *metsora* and the *metsoraat*, which is considered one commandment — as *tsaraat* is the same thing for all of them. And he brought a bit of a proof for his words, from that which they said in Keritot 8b, “There are four who are lacking atonement and these are them: the *zav*; the *zavah*; the woman who gave birth; and the *metsora*.” Behold they counted *zav* and *zavah* as two, because they are different in their illnesses; but *metsora* and *metsoraat* as one, because the illness is the same in both of them.


###### Sefer HaChinukh 183:3
[Sefer HaChinukh 183:3](https://torahapp.org/share/book/Sefer%20HaChinukh/r/183:3)

וְנוֹהֶגֶת בִּזְמַן הַבַּיִת. וְהָעוֹבֶרֶת וְלֹא תַּקְרִיב קָרְבָּנָהּ כְּשֶׁתִּתְרַפֵּא מִזּוֹבָהּ, בִּטְּלָה עֲשֵׂה זוֹ, מִלְּבַד שֶׁהִיא מְחֻסֶּרֶת כַּפָּרָה.

**Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018:**
And it is practiced at the time of the [Temple]. And one who transgresses and does not bring her sacrifice when she is healed from her discharge has violated this positive commandment, besides that she is lacking atonement.