One who sees one issue of zov (i.e., an unnatural flow or discharge, discussed in Lev. 15:1-15)): Beit Shammai say that he is like [a menstruant] who observes a day for a day*. And Beit Hillel say that he is like a ba'al keri (i.e., one experiences a seminal discharge). Both sides concede that he may immerse and eat his Pesach offering in the evening. Beit Hillel said to Beit Shammai, "Do you not concede that he may immerse and eat his Pesach offering in the evening [like a ba'al keri]? Beit Shammai said to them, "Do you not concede that if he sees [an issue of zov] the next day, that he is impure?" Behold, he is therefore like [a menstruant] who observes a day for a day, who would be [deemed] impure if she saw [blood] the next day." One who moves [the discharge] seen [by the zav]: Beit Shammai say, [his purity status] is contingent, [and] Beit Hillel say, he is pure. His beddings and his seats: Beit Shammai say, [their purity status] is contingent, and Beit Hillel say, they are pure. [If] he saw two issues, the one who moved both of them is impure, according to the words of Beit Shammai. And Beit Hillel say, the one who moved the first one is pure, and the second one is impure. His beddings and his seats: Whether [he sat or lay on them prior to] the first or the second sighting, Beit Shammai render them impure, and Beit Hillel render them pure. [If] one sighting is of as great a quantity as two [normal sightings], the one who moved all of it is impure, the words of Beit Shammai, and Beit Hillel says, only the one who moved the last drop is impure. Said Rabbi Akiva, Beit Shammai and Beit Hillel did not disagree about one who [on the first day] saw two, or one that was of as great a quantity as two, and then it stopped on the second day (i.e., he had no sighting of zov), and on the third day he saw one, [for both agree] that he is a full-fledged zav. About what did they disagree? About one who sees one [issue of zov] on the first day, and on the second day it stopped, and on the third day he saw two [issues of zov], [as to which] Beit Shammai say that he is a full-fledged zav, and Beit Hillel render his bedding and seating impure, and he requires immersion in living waters, and he is exempt from [bringing] an offering.

When Rabbi Akiva was arranging the oral tradition (halachot) for his pupils, he said, "Anyone who heard the reasoning behind [a certain halacha] from his colleague, let him come forward and recite it." Rabbi Shimon said before him in the name of Rabbi Elazar bar Yehuda of Bartuta, "Beit Shammai and Beit Hillel did not disagree about one who saw one [issue of zov] on the first day, and on the second day it stopped, and on the third day he saw two, that he is not a full-fledged zav. About what did they disagree? About one who sees two, or one of as great a quantity as two [on the first day], and on the second day it stopped, and on the third day he saw one." He said to him, "Not everyone who jumps up is worthy; rather, only one who gives the reasoning." Rabbi Shimon [then] said before him, "Thus said Beit Hillel to Beit Shammai: 'What is the ruling when one sees two [issues of zov] at the beginning, and one at the end?' They said to them, 'When one sees one in the beginning and two at the end, his day of purity is nullified by the sighting, and he [now] has two sightings in hand. When one sees two in the beginning and one at the end, since seven days are joined in the count, the sighting nullifies his day of purity, and he [now] has three sightings in hand.'" Rabbi Akiva [then] went back and began teaching according to the words of Rabbi Shimon. Rabbi Elazar bar Yannai said in the name of Rabbi Eliezer Chisma before Rebbi: "Beit Shammai and Beit Hillel did not disagree about one who sees one [issue of zov] on the first day, and one on the second day, and it stopped on the third day, and on the fourth day he had one sighting, or about one who sees two or one of as great a quantity as two [on the first day], and on the second day it stopped, and on the third day and the fourth day he saw two, that he is not a full-fledged zav. About what did they disagree? About one who sees two, or one of as great a quantity as two [on the first day], and on the second day it stopped, and on the third day and the fourth day he saw one." Said one pupil from among the pupils of Rabbi Yishmael before Rabbi Akiva in the name of Rabbi Yishmael, "Beit Shammai and Beit Hillel did not disagree about one who sees a seminal emission on the second day, that it undoes that which preceded it; or about one who saw it on the fourth day, that it does not undo [the sightings] of the previous [days] -- rather, [it only undoes the sightings] on that day. About what did they disagree? About one who sees [a seminal emission] on the third day."

All seminal emissions that defile priests undo [previous sightings] in a zav. A zav is permitted to engage in sexual relations on the days that he is full-fledged, and [the seminal emission] only undoes [any zov experienced] on that day. How so? [If] he had a sighting on the evening of the eighth day, he counts from the beginning and he brings one offering. [If] he had a sighting on the eighth day [itself], he counts from the beginning and brings two offerings.

How much time is required in order to immerse and dry off [for purposes of purification]? As much time as it takes to to see [the emission] and to immerse and to ascend and to dry off. And how much is the measurement for a sighting of a great quantity? As much as the time [it takes to walk] from Gadyon to Shiloh (Sanh. 63b:10). Rabbi Shimon says, as much time as it takes to walk around the Holy Temple from the inside. They related a parable: To what is this matter similar? To a rope of one hundred cubits. How so? [If] he saw [an issue of zov] at the beginning of the hundred and at the end of fifty or the end of the hundred (comparable to the first and second or first and third days), or at the beginning of the hundred and the end of the hundred (comparable to the first and third days), this is not a full-fledged zav. [If] he had stopped and sees [an issue of zov], all the more so, his impurity is upon him.* This is the general rule: Whenever [the issue of zov] is of a great quantity, all the more so, his impurity is upon him. How so? He saw three sightings: If there was less time between the first and third for him to have immersed and dried off, he only has one [issue] in hand. [If] he saw one of as great a quantity as two: [If] from the beginning to the end, there is enough time for him to have immersed and dried off, he has two sightings in hand, and if not, he only has one sighting. And Rabbi Yosei says, he only has one sighting in hand [regardless]. And Rabbi Yosei concedes that if he saw one [issue] at twilight, even though there is not enough time [between that sighting and the sighting before twilight] to have immersed and dried off, he has two sightings in hand, because two [separate] days divide it. And so too would Rabbi Yosei say, [if] he saw one [issue] at twilight, he is of doubtful status for [purposes of] impurity, and he is exempt from [bringing] an offering, [but] two at twilight, he is of doubtful status for [both] impurity and an offering. One certain [sighting] (i.e., when it was certainly the previous day) and [then] two at twilight, or two certain, he is of certain status for impurity, and doubtful status as to an offering. Two [certain] and [then] one at twilight, or two at twilight and [then] one certain, he is of certain status as to impurity and certain as to [the bringing of] an offering.