Halakhah su Levitico 15:28

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."

And we are not so stringent with one who finds a stain to require her a day of a break of purity besides the day upon which she found the stain, as we said about one who [experienced blood] only one day. Rather, certainly since she checked herself after she found the stain and found it pure, she counts seven clean ones besides that day that she found the stain. [This is] meaning to say that she counts her tally from the morrow of the day upon which she found the stain, like the law of a woman who [experienced] blood two or three days, as we said above. From the outset, a woman needs an examination on each and every day of all seven days (Niddah 68b). But ex post facto, if she only checked on the first day - which is the morrow of the day she stopped [bleeding] - and she did not check again, even if several days after the seven passed, she checks herself at the time of immersion; and that is enough for her, as she already had a pause of purity before then. [If] she did not check herself on the first day, but rather only on the day of her stopping alone (the day before the first day), she checks herself on the seventh day; and that is enough for her, and [so] she immerses on the night of the eighth. [If] she did not check herself, neither on the first day nor on the seventh day - even if she checked herself on the night of the eighth - even though she made a pause of purity before then (before the first day), those seven days that passed do not count for her at all. As she did not check during them, not at the beginning and not at the end, and she needs to count seven clean days from the time that she checked. And it is possible that the essence of this matter is because the Torah commanded (Leviticus 15:28), "and she shall count for herself [...] and she shall become pure." And since she did not check - not at the beginning and not at the end - there is no counting here.

And if you shall ask, why did they, may their memory be blessed, obligate to count the seven [cycles of] seven from that which is written, "And you shall count for yourself"; and [yet] we have never seen that the zav counts the days of his counting, nor the zavah the days of her counting, and even though it is written about them, "and he shall count for himself" (Leviticus 15:13), "and she shall count for herself" (Leviticus 15:28) - besides that they are obligated to pay attention to the days, but not that they be obligated to count them orally and recite a blessing on their count - the answer to this thing is what I prefaced at the beginning of my book: that every matter of the Torah is dependent upon the traditionally received explanation. And for the one that does not know this, how many verses will appear to be the opposite of one another, and how many difficulties and contradictions will arise? But for the one that knows it clearly, he will see that all of 'its ways are the ways of pleasantness and all of its paths are peace' and truth. And so, the tradition came to us that the command of, "And you shall count for yourself," of Jubilee requires an oral counting; whereas the command of counting, written about the zav and the zavah, is only paying heed to the days - and such is the practice of all of Israel in every place. "And even though they are not prophets, they are the children of prophets." And similar to this matter is that which we found in the Torah about the expression, remembering. As remembering is written about Amalek, and remembering [is written] about the [incident] of Miriam, and remembering is also written about the matter of leaving Egypt: And the tradition came to us about the remembering of Egypt to do it orally - and as they, may their memory be blessed, said (Berakhot 21a), about the blessing of "True and firm" (which mentions the leaving of Egypt), "It is from Torah writ." But with the other rememberings, it is enough for us with just remembering of the heart and paying heed to the things.