The Rashash asks, how can the gemara prove from the fact that the torah wasn’t concerned with a zav or metzora during matan torah, since we know from the midrash that all sick people were healed at that time. Thus there were no such a thing as a zav or metzora since they were healed from their condition?
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Although all sick people were healed, it would seem plausible however that the tuma associated with their condition would nevertheless still have to be removed via immersion in a mikva etc. – thus the gemara’s proof is clear since we see the torah did not require that a zav or metzora cleanse themselves from their tuma prior to matan torah, as did the baalei keri.