Mishnah Negaim

1 The signs of negaim are two which, in fact, are four. The bright spot baheret is bright white like snow. Secondary to it is the sign as white as the lime of the Temple. The swelling seʾet is as white as an egg membrane. Secondary to it is like white wool, the words of Rabbi Meir. But the sages say: the swelling seʾet is white wool and secondary to it is like the white of an egg membrane.

2 The mottling of the snow-like whiteness is like wine mixed with snow. The mottling of the lime-like whiteness is like blood mixed with milk, the words of Rabbi Ishmael. Rabbi Akiva says: the reddishness in either of them is like wine mixed with water, but the snow-like whiteness is bright, while the lime-like whiteness is duller.

3 These four colors combine with each other to declare free from uncleanness, to certify or to quarantine. “To quarantine” one who is at the end of the first week; “To declare free from uncleanness,” one who is at the end of the second week. “To certify,” one in which living flesh or white hair appeared, at the initial inspection, by the end of the first week, by the end of the second week or after it had been declared free from uncleanness. “To certify,” when a spreading appeared in it by the end of the first week, by the end of the second week or after it had been declared free from uncleanness. “To certify,” when all one’s skin turned white after it had been declared free from uncleanness; “To declare free from uncleanness,” when all one’s skin turned white after the sign had been certified unclean or after it had been quarantined. These are the colors of signs of negaim on which depend all decisions concerning negaim.

4 Rabbi Hanina, the vice-chief of priests, says: the colors of negaim are sixteen. Rabbi Dosa ben Harkinas says: the colors of negaim are thirty-six. Akaviah ben Mahalalel says: seventy-two. Rabbi Hanina the vice-chief of priests says: negaim may not be inspected for the first time on Sunday, since the end of that week will fall on Shabbat. Nor on a Monday, since the end of the second week will fall on Shabbat. Nor on a Tuesday, in the case of houses, since the end of the third week will fall on Shabbat. Rabbi Akiva says: They may be inspected at all times, and if the time for the second inspection falls on Shabbat it is postponed to after Shabbat. This procedure leads sometimes to a leniency and sometimes to a stringency.

5 How does it lead to a leniency? If the nega had two white hairs and one white hair disappeared. If there were two white hairs and they turned black. If one hair was white and the other black and both turned black. If they were long and then they became short. If one was long and the other short and both became short. If a boil was next to both hairs or one of them. If the boil surrounded both hairs or one of them. Or if they were separated from each other by a boil, the living flesh of a boil, a burning, or the living flesh of a burning, or a pale patch. If it had living flesh and this living flesh disappeared. If it was square and then became round or elongated. If it was surrounded and then moved to the side. If it was continuous and then it became scattered. Or a boil appeared and made its way into it. If it was surrounded, parted or reduced by a boil, the living flesh of a boil, a burning, the living flesh of a burning, or a pale patch; If it had a spreading and then the spreading disappeared; Or the first sign itself disappeared or shrank so much that both are less than the size of a split bean; Or if a boil, the living flesh of a boil, a burning, the living flesh of a burning, or a pale patch, formed a division between the first sign and the spreading. These lead to a leniency in the law.

6 How does it lead to a stringency? If it had no white hairs and then white hairs appeared; If they were black and then turned white; If one hair was black and the other white and both turned white; If they were short and they became long; If one was short and the other long and both became long. If a boil was next to both hairs or one of them, if a boil surrounded both hairs or one of them or if they were parted from one another by a boil, the living flesh of a boil, a burn, or the living flesh of a burn, or pale patch, and then one of these things disappeared. If it had no living flesh and then living flesh appeared. If it was round or long and then became four sided; If it was at the side and then it became surrounded. If it was scattered and then it became continuous or a boil appeared and made its way into it. If it was surrounded, parted or reduced by a boil, the living flesh of a boil, a burn, the living flesh of a burn or pale patch, and then they disappeared; If it had no spreading and then a spreading appeared; If a boil, the living flesh of a boil, a burn, the living flesh of a burn, or pale patch formed a division between the first sign and the spreading and then they disappeared. All of these lead to a stringency.

1 The bright spot in a German appears as dull white, and the dull white spot in an Ethiopian appears as bright white. Rabbi Ishmael says: the children of Israel may I be atonement for them! are like boxwood, neither black nor white but of an intermediate shade. Rabbi Akiva says: painters have materials with which they portray figures in black, in white, and in an intermediate shade; a paint of an intermediate shade should therefore be brought and applied around the outside of the nega, and it will then appear as it would on skin of an intermediate shade. Rabbi Judah says: in determining the colors of negaim the law is to be lenient and not stringent; the negaim of the German should therefore be inspected against his own skin color so that the law is lenient, and the nega of the Ethiopian should be inspected as if it were on skin of the intermediate shade so that the law is also lenient. The sages say: both are to be treated as if the nega was on the intermediate shade.

2 Negaim may not be inspected in the early morning or in the evening, or in a house or on a cloudy day, because then the dull white appears like bright white; and they may not be inspected at noon, because then the bright white appears like dull white. When are they to be inspected? During the third, fourth, fifth, seventh, eighth or ninth hour, the words of Rabbi Meir. Rabbi Judah ruled: during the fourth, fifth, eighth or ninth hour.

3 A priest who is blind in one eye or whose eyesight is dim should not inspect negaim, because it says, “Wherever the priest’s eyes can see.”Leviticus 13:12 In a dark house one may not open up windows in order to inspect his nega.

4 What is the posture of examining negaim? A man is inspected in the posture of someone hoeing or someone gathering olives. And a woman is inspected in the posture of someone arranging dough and someone nursing her child, and someone weaving at an upright loom if the nega was in the right armpit. Rabbi Judah says: also in the posture of someone spinning flax if it was within the left armpit. The posture for shaving hair is the same as the posture for examining the nega.

5 All negaim may be examined by a person, except his own. Rabbi Meir ruled: not even the negaim of his relatives. All vows may be released by a person, except his own. Rabbi Judah says: not even those vows of his wife that affect relationships between her and others. All firstborn animals may be examined by a person, except his own firstborn animals.

1 Everyone can become impure from negaim, except for a non-Jew and a resident alien. All are qualified to inspect negaim, but only a priest may declare them unclean or clean. He is told, “Say: ‘unclean,’” and he repeats “unclean,” or “Say: ‘clean,’” and he repeats “clean.” Two negaim may not be inspected at the same time whether in one man or in two men; rather he inspects one first and isolates him, certifies him as unclean or pronounces him clean, and then he inspects the second. One who is isolated may not be isolated again and neither may one who is certified unclean be certified unclean again. One who is certified unclean may not be isolated and neither may one who is isolated be certified unclean. But at the initial inspection, or at the end of a week, he may isolate because of the one nega and isolate him because of another one; he may certify him unclean because of one sign and also certify him unclean because of another sign; he may isolate the one sign and declare the other clean, or certify the one unclean and declare the other clean.

2 A bridegroom on whose skin a nega has appeared is allowed the seven days of the marriage feast in which he is not examined; This grace period is given to him, and to his house and to his clothing. Similarly during a festival, one is granted exemption from inspection during all the days of the festival.

3 The skin of the body can be declared unclean over a two-week inspection period and by one of three signs: by white hair or by living flesh or by a spreading. “By white hair or by living flesh” at the initial inspection, at the end of the first week, at the end of the second week, or after it had been pronounced clean. “Or by a spreading,” at the end of the first week, at the end of the second week, or after it had been pronounced clean. The two-week inspection period is thirteen days.

4 A boil or a burn can be declared unclean over a one-week inspection period and by one of the following two signs: by white hair or by a spreading. By white hair, at the initial inspection, at the end of the week, or after it has been pronounced clean. “Or by a spreading:” At the end of the week, or after it had been declared clean. The one-week inspection period is seven days.

5 Negaim of the head or beard, known as scalls, can be declared unclean over a two-week inspection period and by one of the following two signs: by yellow thin hair or by a spreading. “By yellow thin hair” at the initial inspection, at the end of the first week, at the end of the second week, or after they have been pronounced clean. “Or by a spreading,” at the end of the first week, at the end of the second week or after they have been pronounced clean. The two-week inspection period is thirteen days.

6 Scalp baldness or forehead baldness negaim can be declared unclean over a two-week inspection period and by one of the following two signs: by living flesh or by a spreading. “By living flesh,” at the initial inspection, at the end of the first week, at the end of the second week, or after they have been pronounced clean. “Or by a spreading,” at the end of the first week, at the end of the second week, or after they have been pronounced clean. The two-week inspection period is thirteen days.

7 Garments can be declared unclean over a two-week inspection period and by one of three signs: by a greenish color, by a reddish color or by a spreading. “By a greenish color or by a reddish color,” at the initial inspection, at the end of the first week, at the end of the second week, or after they have been pronounced clean. “Or by a spreading,” at the end of the first week, at the end of the second week, or after they have been pronounced clean. The two-week inspection period is thirteen days.

8 Houses can be declared unclean over a three-week inspection period and by one of the following three signs: by a greenish color or by a reddish color or by a spreading. “By a greenish color or by a reddish color,” at the initial inspection, at the end of the first week, at the end of the second week, at the end of the third week, or after they have been pronounced clean. “Or by a spreading,” at the end of the first week, at the end of the second week, at the end of the third week, or after they have been pronounced clean. The three-week inspection period is nineteen days. None of the leprosy signs is for less than a week or for more than three weeks.

1 There are laws that apply to the white hair that do not apply to the spreading, while others apply to the spreading and do not apply to the white hair. White hair causes uncleanness at the initial inspection, it causes uncleanness whatever its shade of white, and it is never a sign of cleanness. There are laws that apply to the spreading, for the spreading causes uncleanness however small its extent, it causes uncleanness for all negaim and even when it is outside the nega, and these laws do not apply to the white hair.

2 There are laws that apply to the living flesh that do not apply to the spreading, while other restrictions apply to the spreading and do not apply to the living flesh. Living flesh causes uncleanness at the initial inspection, it causes uncleanness whatever its color, and it is never a sign of cleanness. There are laws that apply to the spreading, for the spreading causes uncleanness however small its extent, it causes uncleanness in all forms of negaim and also where it is outside the leprosy sign, and these laws do not apply to the living flesh.

3 There are laws that apply to white hair that do not apply to living flesh, while others apply to living flesh and not to white hair. White hair causes uncleanness in a boil and in a burn, whether growing together or scattered, and whether surrounded by the bright spot or not. There are laws that apply to living flesh, for living flesh causes uncleanness in scalp baldness and in forehead baldness, whether it appeared before or after the bright spot, it prevents the cleanness of someone whose skin turns entirely white, and causes uncleanness whatever its color, and these do not apply to white hair.

4 If the two hairs were black at the root and white at the tip he is clean. If they were white at the root and black at the tip he is unclean. How much white hair must there be? Rabbi Meir says: any amount. Rabbi Shimon says: enough to be cut with a pair of scissors. If it was single at the root but split at the tip, and it looks like two hairs, he is clean. If a bright spot had two white hairs or black hair he is unclean, for we are not concerned that the place of the black hair reduced the space of the bright spot, since the hair takes up no significant space.

5 If a bright spot was the size of a split bean and a string extended from it, if it was two hairs wide, it is subject to the restrictions concerning white hair and spreading, but not to that concerning its living flesh. If there were two bright spots and a streak extended from one to the other, if it was two hairs wide, it combines them; but if not, it does not combine them.

6 If a bright spot the size of a split bean had within it living flesh the size of a lentil and there was white hair within the living flesh: if the living flesh disappeared the spot is unclean because of the white hair; if the white hair disappeared it is unclean because of the living flesh. Rabbi Shimon makes it clean, since it was not the bright spot that caused the hair to turn white. If a bright spot together with the living flesh in it was the size of a split bean and there was white hair within the spot: if the living flesh disappeared the bright spot is unclean because of the white hair; if the white hair disappeared it is unclean because of the living flesh. Rabbi Shimon says that it is clean, since it was not a bright spot the size of a split bean that caused the hair to turn white. He agrees that if the area where the white hair grew was the size of a split bean, it is impure.

7 A bright spot which had living flesh and a spreading: if the living flesh disappeared it is unclean because of the spreading; if the spreading disappeared it is unclean because of the living flesh. The same applies in the case of white hair and a spreading. If the bright spot disappeared and appeared again at the end of the week, it is treated as unchanged. If it reappeared after it had been pronounced clean, it must be inspected as a new one. If it had been bright white but was now dull white, or if it had been dull white but was now bright white, it is treated as unchanged, provided that it does not become less white than the four principal colors. If it contracted and then spread, or if it spread and then contracted: Rabbi Akiva rules that it is unclean. But the sages rule that it is clean.

8 A bright spot the size of a split bean, and it spreads to the extent of half a split bean, while of the original spot there disappeared as much as half a split bean: Rabbi Akiva says: it must be inspected as a new one. But the sages say: it is clean.

9 A bright spot the size of a split bean that spread to the extent of half a split bean and a little more, while as much as half the size of a split bean disappeared from the original spot: Rabbi Akiva says that it is unclean. But the sages say that it is clean. A bright spot the size of a split bean that spread to the extent of a split bean and a little more, while the original spot disappeared: Rabbi Akiva says that it is unclean. But the sages say: it should be inspected as a new one.

10 A bright spot the size of a split bean spread to the extent of a split bean, and in the spreading there appeared living flesh or white hair, while the original spot disappeared: Rabbi Akiva says: it is unclean. But the sages say: it must be inspected as a new one. A bright spot the size of half a split bean with nothing in it, and then there appeared a bright spot the size of half a split bean and with one hair, it must be isolated. A bright spot the size of half a split bean with one hair and then there appeared another spot the size of a half a split bean with one hair, it must be isolated. A bright spot the size of half a split bean with two hairs and another spot the size of half a split bean appeared with one hair, it must be isolated.

11 A bright spot the size of a split bean and there was nothing else, and then there appeared a bright spot the size of half a split bean having two hairs, this one is declared unclean. Because they said: if the bright spot preceded the white hair he is unclean; if the white hair preceded the bright spot he is clean; and if it is doubtful he is unclean. Rabbi Joshua regards this as unresolved.

1 Any doubtful nega is regarded as clean, except this case and one other. What is the other case? If he had a bright spot the size of a split bean and he was isolated, and by the end of the week it was as big as a sela, and it is doubtful whether it is the original one or whether another came in its place, he must be regarded as unclean.

2 If one had been certified unclean because of white hair, and the white hair disappeared and other white hair appeared, and the same applies to living flesh or a spreading, whether this occurred at the initial inspection, at the end of the first week, at the end of the second week, or after he had been released from uncleanness, he is regarded as having the same status as before. If he had been certified unclean because of living flesh, and the living flesh disappeared and other living flesh appeared, and the same applies to white hair and spreading, whether this occurred at the initial inspection, at the end of the first week, at the end of the second week, or after the man had been released from uncleanness, he is regarded as having the same status as before. If he had been certified unclean because of a spreading, and the spreading disappeared and another spreading appeared, and the same applies to white hair, whether this occurred at the end of the first week, at the end of the second week, or after the man had been released from uncleanness, he has the same status as before.

3 Deposited hair: Akaviah ben Mahalalel rules that it is unclean. But the sages hold it to be clean. What is “deposited hair”? If one had a bright spot with white hair in it, and the bright spot disappeared leaving the white hair in position and then it reappeared: Akaviah ben Mahalalel rules that it is unclean. But the sages hold it to be clean. Rabbi Akiva said: in this case I agree that he is clean. But what is “deposited hair”? If one had a bright spot the size of a split bean with two hairs in it, and a part the size of a half a split bean disappeared leaving the white hair in the place of the white spot and then it reappeared. They said to him: just as they rejected the ruling of Akaviah, your ruling also has no validity.

4 Any doubt in negaim at the initial inspection is regarded as clean before uncleanness has been established, but after uncleanness has been established a doubt is regarded as unclean. How is this so? If two men came to a priest one having a bright spot the size of a split bean and the other having one the size of a sela, and at the end of the week each had one the size of a sela, and it is not known on which of them the spreading had occurred, whether this occurred with one man or with two men, each is clean. Rabbi Akiva said: if one man is involved he is unclean, but if two men are involved each is clean.

5 “But after uncleanness has been established a doubt is regarded as unclean.” How so? If two men came to a priest, one having a bright spot the size of a split bean and the other having one the size of a sela and at the end of the week each was the size of a sela and a little more, both are unclean. And even though both returned to be the size of a sela both are unclean, and remain unclean until they return to the size of a split bean. This is what they meant when they said, “but after uncleanness has been established a doubt is regarded as unclean.”

1 The minimum size of a bright spot must be the size of a Cilician split bean squared. The space covered by a split bean equals the space covered by nine lentils. The space covered by a lentil equals the space covered by four hairs. This means that the size of a bright spot must be no less than that of thirty-six hairs.

2 If a bright spot was the size of a split bean and in it there was living flesh the size of a lentil: If the bright spot grew larger it is unclean, but if it grew smaller it is clean. If the living flesh grew larger it is unclean, and if it grew smaller it is clean.

3 A bright spot the size of a split bean and in it there was living flesh less than the size of a lentil: If the bright spot grew larger it is unclean, but if it grew smaller it is clean. If the living flesh grew larger it is unclean, but if it grew smaller, Rabbi Meir rules that it is unclean. But the sages rule that it is clean, since a nega cannot spread within itself.

4 If a bright spot was larger in size than a split bean and in it there was living flesh larger than a lentil, whether they increased or decreased, they are unclean, provided that they do not shrink below the prescribed minimum.

5 If a bright spot was the size of a split bean and living flesh the size of a lentil surrounded it, and outside the living flesh there was another bright spot, the inner one must be isolated and the outer one must be certified unclean. Rabbi Yose says: the living flesh is not a sign of uncleanness for the outer one, since the inner bright spot is within it. If it decreased or disappeared: Rabban Gamaliel says: if it disappeared from its inner side it is a sign of spreading of the inner bright spot while the outer one is clean, but if it disappeared from its outer side, the outer one is clean while the inner one must be isolated. Rabbi Akiva says: in either case it is clean.

6 Rabbi Shimon said: when is this the case? When the living flesh was exactly the size of a lentil. But if it was larger than a lentil, the excess is a sign of spreading of the inner one, and the outer one is unclean. If there was pale patch less than the size of a lentil, it is a sign of the spreading of the inner bright spot but it is not a sign of spreading of the outer one.

7 There are twenty-four tips of limbs in the human body that do not become unclean because of living flesh: the tips of the fingers and the toes, the tips of the ears, the tip of the nose, the tip of the penis; and also the nipples of a woman. Rabbi Judah says: also those of a man. Rabbi Eliezer says: also warts and warts with thin necks do not become unclean because of living flesh.

8 The following places in a person do not become unclean because of a bright spot: the inside of the eye, the inside of the ear, the inside of the nose and the inside of the mouth, wrinkles, wrinkles in the neck, under the breast and the armpit, the sole of the foot, the nails, the head and the beard; and a boil, a burn and a blister that are festering. All these do not become unclean because of negaim, do not combine with other negaim, and a nega is not considered to spread into them. They do not become unclean because of living flesh, and they do not act to prevent a person from being considered to have turned completely white. If a bald spot later appeared in the head or beard, or if a boil, a burn or a blister formed a scar, they may become unclean by negaim, but they do not combine with other negaim, and a nega is not considered to spread into them, and they do not become unclean because of living flesh. But they do act to prevent a person from being considered to have all turned white. The head and the beard before they have grown hair, and warts with thin necks on the head or the beard, are treated as the skin of the flesh.

1 The following bright spots are clean: those that one had before the Torah was given, those that a non-Jew had when he converted, or a child when it was born, or those that were in a crease and were later uncovered. If they were on the head or the beard, on a boil, a burn or a blister that is festering, and later the head or the beard became bald, and the boil, burn or blister turned into a scar, they are clean. If they were on the head or the beard before they grew hair, and they then grew hair and later became bald, or if they were on the body before a festering boil, burn or blister appeared, and these then formed a scar or healed: Rabbi Eliezer ben Jacob said that they are unclean since at the beginning and at the end they were unclean. But the sages say: they are clean.

2 If their color changed, whether toward leniency or stringency: How is it “to be lenient”? If it was white like snow and it became white like the lime of the Temple, or like wool or like the membrane of an egg, or as white as the second shade of a swelling or the second shade of bright white. How is it “to be stringent”? If it was the color of the membrane of an egg and it became like white wool, the lime of the Temple or like snow. Rabbi Eliezer ben Azariah rules that they are clean. Rabbi Eliezer Hisma says: if the change leads to leniency it is clean, but if it leads to stringency it must be inspected as if it were a new one. Rabbi Akiva says: whether the change leads to leniency or stringency it must be inspected as if it were a new one.

3 A bright spot in which there were no signs of uncleanness: At the initial inspection, or at the end of the first week, he is isolated. At the end of the second week or after it had been pronounced clean, he is pronounced clean. If while the priest was about to isolate him or to pronounce him clean, signs of uncleanness appeared in it, he certifies him as unclean. A bright spot in which there are signs of uncleanness, he certifies him as unclean. If while the priest was about to certify it as unclean the signs of uncleanness disappeared: If at the initial inspection, or at the end of the first week, he isolates him. But if at the end of the second week or after the spot had been pronounced clean, he is pronounced clean.

4 One who plucks out signs of uncleanness or burns living flesh transgresses a negative commandment. As for cleanness: If they were plucked out before he came to the priest, he is clean. But if after he had been certified as unclean, he remains unclean. Rabbi Akiva said: I asked Rabban Gamaliel and Rabbi Joshua while they were on the way to Narbata, “What is the ruling if the plucking occurred while he was isolated?” They said to me, “We did not hear anything about this case, but we have heard that if they were plucked before he came to the priest he is clean, and if after he had been certified as unclean he remains unclean.” I began to bring them proofs: whether the man stands before the priest or whether he is isolated, he is clean unless the priest had pronounced him unclean. When does he become clean after he has been certified unclean? Rabbi Eliezer says: after another nega appears on him and he has become clean afterward. But the sages say: only after the nega has spread over his whole body or after his bright spot has been reduced to less than the size of a split bean.

5 If one had a bright spot and it was cut off, he becomes clean. If he cut it off intentionally: Rabbi Eliezer says: he is clean only after another nega appears on him and he has become clean afterward. But the sages say: only after it has spread over all his body. If it was on the tip of one’s foreskin, he should be circumcised.

1 If a nega broke out completely on one who was unclean, he becomes clean. If the ends of his limbs reappeared, he becomes unclean until the bright spot is reduced to less than the size of a split bean. If it broke out completely on him when he was clean, he becomes unclean. If the ends of his limbs reappeared, he remains unclean until his bright spot resumes its former size.

2 A bright spot the size of a split bean in which there was living flesh the size of a lentil and then it broke out covering a person’s entire skin and then the living flesh disappeared, or if the living flesh disappeared and then the bright spot broke out covering all his skin, he is clean. If living flesh appeared subsequently, he is unclean. If white hair grew subsequently: Rabbi Joshua rules that he is unclean. But the sages rule that he is clean.

3 A bright spot in which there was white hair and then it broke out covering his entire skin, even though the white hair remained in its place, he is clean. A bright spot in which there was a spreading and then it broke out covering his entire skin, he is clean. But in all of these cases if even the ends of his limbs reappeared in their natural color, he is unclean. If it broke out covering a part of his skin he is unclean. If it broke out covering all his skin he is clean.

4 In all cases of breaking out and covering the ends of the limbs through which the unclean have been pronounced clean, if they reappeared they become unclean again. In all cases of reappearance of the ends of the limbs through which the clean have been pronounced unclean, if they were covered again these become clean again. If later they become uncovered these are unclean, even if this occurs a hundred times.

5 Any part of the body that can be subject to the uncleanness of a bright spot nega can prevent the effectiveness of the breaking out over the entire body, and any part that cannot be subject to the uncleanness of a bright spot nega does not prevent the effectiveness of the breaking out over the entire body. How so? If it broke out covering all of his skin, but not on the head or the beard, or on a festering boil, burn or blister, and then the head or the beard became bald, or the boil, burn or blister turned into a scar, he is clean. If it broke out covering all of his skin, except a spot the size of half a lentil near the head or beard, or near a boil, burn or blister, and then the head or the beard became bald, or the boil, burn or blister turned into a scar, even though the place of the living flesh became a bright spot, he is unclean unless it breaks out covering all his body.

6 If there were two bright spots, one unclean and the other clean, and they broke out from one to the other, and then a nega broke out covering all of his skin, he is clean. If the bright spots were on his upper lip and lower lip, or on two of his fingers, or on his two eyelids, even though they touch each other and appear as one, he is clean. If it broke out covering all his skin except pale patch, he is unclean. If the ends of his limbs reappeared in the color of pale patch, he is clean. If the ends of his limbs reappeared to the extent of less than a lentil: Rabbi Meir rules that he is unclean. But the sages rule that a piece of pale patch less in size than a lentil, is a sign of uncleanness at the initial inspection, but it is not a sign of uncleanness at the end.

7 One who came in front of the priest with all his body white is isolated. If white hair grew, he is certified unclean. If both hairs or one of them turned black, if both or one of them became short, if a boil was next to both or one of them, if a boil surrounded both or one of them, or if a boil, the living flesh of a boil, a burn, the living flesh of a burn, or pale patch divided them he is pure. If living flesh or white hair appeared, he is unclean. But if neither living flesh nor white hair appeared he is clean. In all these cases if the ends of his limbs reappeared he keeps his previous status. If the nega broke out, covering a part of him, he is unclean. If it broke out covering all of them, he is clean.

8 If it broke out covering all of his skin all at once: If this originated in a condition of cleanness, he is unclean. But if it originated in a condition of uncleanness, he is clean. One who becomes clean after having been isolated is exempt from leaving his head uncovered and tearing his clothes, from shaving his hair and from bringing the birds. If he becomes clean after he had been certified unclean, he must do all these. Both convey uncleanness by entering.

9 If one came with his whole body white, and on it there was living flesh to the extent of a lentil, and then the nega spread out covering all his skin, and then the ends of his limbs reappeared: Rabbi Ishmael says: this is the same as when the ends of the limbs reappear in a large bright spot. Rabbi Elazar ben Azariah ruled: as when the ends of the limbs reappeared in a small bright spot.

10 There is one who shows his nega to the priest and benefits from doing so, while another shows it and loses out. How so? If one was certified unclean and the signs of his uncleanness disappeared, and before he could show it to the priest the nega broke out covering all his skin, he is clean; whereas if he had shown it to the priest he would have been unclean. If he had a bright spot in which there was nothing else, and before he could show it to the priest it broke out covering all his skin, he is unclean; whereas if he had shown it to the priest he would have been clean.

1 A boil or a burn may become unclean in a week and by two signs: by white hair or by a spreading. What is a “boil”? An injury received from wood, stone, olive waste, or the waters of Tiberias, or from any other object whose heat is not due to fire is a boil. What exactly is a “burn”? A burn caused by a live coal, hot embers, or any object whose heat is due to fire is a burn.

2 A boil and a burn do not combine, and they do not spread from one to the other, and they do not spread from there to the skin of the flesh, and neither does a nega on the skin of the flesh spread to them. If they were festering they are clean. If they formed a scale as thick as garlic peel, this is the scar of the boil mentioned in the Torah. If they were later healed, even though there was a mark in their place, they are regarded as the skin of the flesh.

3 They asked Rabbi Eliezer: “What is the ruling concerning one who had a bright spot the size of a sela form on the inside of his hand and it covered up the scar of a boil?” He replied: “He should be isolated.” They said to him: “Why? Since it is neither capable of growing white hair nor can it effectively spread nor does living flesh cause it to be unclean?” He replied, “It is possible that it will contract and then spread again.” They said to him, “But what about when it is only the size of a split bean?” He said to them: “I have not heard anything.” Rabbi Judah ben Batera said to him, “Can I teach something about this?” He replied, “If this will confirm the ruling of the sages, go ahead.” He said, “Another boil might appear outside it and spread into it.” He replied: “You are a great scholar, because you have confirmed the words of the sages.”

1 Scalls can be declared unclean over a two-week inspection period and by two signs: by thin yellow hair and by spreading. Thin yellow hair means stunted and short, the words of Rabbi Akiva. Rabbi Yohanan ben Nuri said: even though it is long. Rabbi Yohanan ben Nuri said: what is the meaning of the expression when people say, “This stick is thin,” or “This reed is thin”? Does “thin” imply that it is stunted and short and not stunted and long? Rabbi Akiva replied: before learning from the reed, let us learn from hair, for they say “So and so’s hair is thin”: “thin” means that it is stunted and short and not stunted and long.

2 Yellow thin hair causes uncleanness whether it is clustered together or scattered, whether surrounded by the scall or not, or whether it came after the scall or before it, the words of Rabbi Judah. Rabbi Shimon says: it causes uncleanness only when it came after the scall. Rabbi Shimon said: Does this not follow logically? if white hair, against which other hair offers no protection, causes uncleanness only when it comes after the nega, how much more should yellow thin hair, against which other hair does offer protection, cause uncleanness only when it comes after the scall? Rabbi Judah says: Whenever it was necessary to say, “it turns” Scripture says, “it turns.” But the scall, since about it Scripture says, “there is no yellow hair in it,” it causes uncleanness whether it came before or after it.

3 Black hair that grows offers protection against yellow hair and against a spreading, whether it was clustered together or scattered, whether surrounded by the scall or not. And hair left over from before the scall offers protection against yellow hair and against a spreading, whether it is clustered together or scattered, and also when surrounded by the scall, but it offers no protection where it is at the side unless it is separated from the surrounding hair by the space of two hairs. If one hair was yellow and the other black, or if one was yellow and the other white, they offer no protection.

4 Yellow hair that preceded a scall is clean. Rabbi Judah says that it is unclean. Rabbi Eliezer ben Jacob says: it neither causes uncleanness and does not offer protection. Rabbi Shimon says: anything in a scall that is not a sign of uncleanness is a sign of cleanness.

5 How should someone with a scall shave? He shaves outside it and leaves next to it two hairs in order to determine whether it spreads. If he was certified unclean because of yellow hair, and then the yellow hair disappeared and other yellow hair appeared, and so also if there was a spreading, whether the certification took place at the initial inspection, at the end of the first week, at the end of the second week or after his release from uncleanness, he keeps his previous status. If he was certified unclean because of a spreading, and the spreading disappeared and then reappeared, and so also if there was yellow hair, whether the certification took place at the end of the first week, at the end of the second week or after his release from uncleanness, he keeps his previous status.

6 Two scalls side by side and a line of hair separating them: If a gap opened up in one place he is unclean. But if it opened up in two places he is clean. How big should the gap be? The space of two hairs. If there was a gap in one place, even though it is as big as a split bean, he is unclean.

7 Two scalls one within the other and a line of hair separating them: If there appeared a gap in one place the inner one is unclean. But if in two places it is clean. How big must the gap be? The space of two hairs. If there was a gap in one place the size of a split bean he is clean.

8 One who has a scall with yellow hair within it is unclean. If later black hair grew in it, he is clean; even if the black hair disappeared again he remains clean. Rabbi Shimon ben Judah says in the name of Rabbi Shimon: any scall that has once been pronounced clean can never again be unclean. Rabbi Shimon says: any yellow hair that has once been pronounced clean can never again be unclean.

9 If one had a scall the size of a split bean and it spread over all his head he becomes clean. The head and the beard do not prevent one another from becoming clean, the words of Rabbi Judah. Rabbi Shimon says: they do prevent one another from becoming clean. Rabbi Shimon said: Does this not follow logically? if the skin of the face and the skin of the body, with something else between them, do prevent one another from becoming clean, the head and the beard, with nothing else between them, should they not also prevent one another? The head and the beard do not combine, and a spreading is not from one to the other effective. What exactly counts as the beard? From the joint of the jaw to the thyroid cartilage.

10 Scalp baldness karahat or forehead baldness gabahat can be declared unclean over a two-week inspection period and by two signs: by living flesh or by spreading. What constitutes baldness? If one ate neshem or smeared himself with neshem or had a wound from which hair can no longer grow. What is the extent of scalp baldness? From the crown sloping backward to the protruding cartilage of the neck. What is the extent of forehead baldness? From the crown sloping forward to the region facing the hair above. Scalp baldness and forehead baldness cannot be combined, and spreading is not from one to the other effective. Rabbi Judah says: if there is hair between them they cannot be combined, but if there is none they must be combined.

1 All garments can contract the uncleanness of negaim except those of non-Jews. Garments with signs of negaim bought from non-Jews must be inspected as if the signs had then first appeared. The hides of animals of the sea do not contract the uncleanness of negaim. If one joined to them anything which grows on land, even if it is only a thread or a cord, as long as it is something that is susceptible to uncleanness, they also become susceptible to uncleanness.

2 Camel’s wool and sheep’s wool that have been combed together: If the majority is camel’s hair, they are not susceptible to negaim. But if the majority is sheep’s wool they are susceptible to negaim. If it is half and half they are susceptible to negaim. And the same law applies also to linen and hemp that have been combed together.

3 Colored hides and garments are not susceptible to negaim. Houses whether they are colored or not colored, are susceptible to negaim, the words of Rabbi Meir. Rabbi Judah says: hides are like houses. Rabbi Shimon says: those that are naturally colored are susceptible to uncleanness but those that are artificially dyed are not susceptible to uncleanness.

4 A garment whose warp was colored and whose weft was white, or whose weft was colored and whose warp was white, all depends on what is most visible. Garments contract uncleanness if they are an intense green or an intense red. If the nega was green and it spread out red, or if it was red and it spread out green, it is unclean. If its color changed and then it spread, or if it changed and it did not spread, it is regarded as if it had not changed. Rabbi Judah says: it should be inspected as if it had just appeared for the first time.

5 A nega that remained unchanged during the first week must be washed and isolated. One that remains unchanged during the second week must be burned. One that spread during the first or the second week must be burned. If it becomes dimmer at the initial inspection: Rabbi Ishmael says: it should be washed and isolated. But the sages say: he is not required to do so. If the nega became dimmer during the first week it must be washed and isolated. If it became dimmer during the second week it must be torn out, and the torn-out piece must be burned, and a patch must be put on. Rabbi Nehemiah says: a patch is not necessary.

6 If the nega reappears on the garment, the patch is protected. If it reappears on the patch the garment must be burned. If someone patches a clean garment with a piece from an isolated garment, and then the nega reappeared on the garment, the patch must be burned. If it reappeared on the patch, the first garment must be burned, and the patch serves the second garment while the two signs are under observation.

7 A screen that had colored and white stripes, a nega may effectively spread from one to the other. They asked Rabbi Eliezer: But the white stripe is separate? He replied: I have heard no ruling on this question. Rabbi Judah ben Batera said to him: May I work out the answer? He replied: If this would confirm the words of the sages, then yes! He said back: It is possible that it would remain on it in an unchanged condition for two weeks, and that which remains unchanged on garments for two weeks is unclean. He said to him: You are a great sage, because you have confirmed the words of the sages. A spreading that is close to the original nega is effective however small it may be. One that is distant is effective only if it is the size of a split bean. And one that reappears is effective only if it is the size of a split bean.

8 The warp and the weft can contract the uncleanness of negaim immediately. Rabbi Judah says: the warp, only after it has been boiled, but the weft immediately. And bundles of flax after they have been bleached. How much must there be in a coil for it to be capable of contracting the uncleanness of negaim? Enough to weave from it a piece of three fingerbreadths square, either warp or weft, even if it is all warp or all weft. If it consisted of broken threads it does not contract the uncleanness of negaim. Rabbi Judah says: even if the thread was broken only in one place, and he knotted it together, it does not contract the uncleanness of negaim.

9 One who winds a thread from one coil to another, or from one spool to another, or from the upper beam to the lower beam, and the same applies to the two sides of a shirt, if a nega appears on the one, the other remains clean. If it appears on the shedded weft or on the standing warp, they become susceptible to the uncleanness of negaim immediately. Rabbi Shimon says: the warp may contract uncleanness only if it is closely ordered.

10 If a nega appeared on the standing warp, the already woven cloth remains clean. If it appeared on the already woven cloth, the standing warp remains clean. If it appeared on a sheet, he must also burn the fringes. If it appeared on the fringes the sheet remains clean. A shirt on which a nega appeared protects its hems, even though they are of purple wool.

11 Any object that is susceptible to corpse uncleanness, though not susceptible to midras uncleanness, is still susceptible to negaim uncleanness. For instance: the sail of a ship, a curtain, the forehead band of a hairnet, the wrappings of scrolls, a coiled belt, the straps of a shoe or sandal that are at least as wide as a split bean. These are susceptible to the uncleanness of negaim. A thick cloak on which a nega appeared: Rabbi Eliezer ben Jacob says: it is unclean only if the nega appears on both the fabric and the stuffing. A skin bottle or a shepherd’s leather wallet are inspected in the position in which they are used, and a nega may effectively spread from its inner side to its outer side and from its outer side to its inner side.

12 If a garment that had been isolated was mixed up with others, all are clean. If it was cut up and made into shreds, it is clean, and it may be used for benefit. But if a garment that had been certified unclean was mixed up with others, all are unclean. If it was cut up and made into shreds it also remains unclean and it may not be used for any benefit.

1 All houses may contract negaim uncleanness, except those of non-Jews. If one bought houses from non-Jews, they must be inspected as if they had then first appeared. A round house, a triangular house, or a house built on a ship, on a raft or on four beams, is not susceptible to negaim uncleanness. But if it was four-sided, even if it was built on four pillars, it is susceptible to uncleanness.

2 A house, one of whose walls was covered with marble, with rock, with bricks or with earth, is pure. A house that did not have in it stones, wood or earth, and a nega appeared in it and afterward stones, wood and earth were brought into it, it remains clean. The same applies to a garment in which there was no woven part that was three fingerbreadths square and a nega appeared in it and afterward there was woven into it a piece of cloth three fingerbreadths square, it remains clean. A house is not susceptible to negaim uncleanness unless there are in it stones, wood and earth.

3 And how many stones must there be in it for it to be susceptible to negaim? Rabbi Ishmael says: four. Rabbi Akiva says: eight. For Rabbi Ishmael used to say: a nega is not a cause of uncleanness unless it appeared in the size of two split beans on two stones or on one stone. Rabbi Akiva says: unless it appears in the size of two split beans on two stones, and not on one stone. Rabbi Eliezer son of Rabbi Shimon says: unless it appears in the size of two split beans, on two stones, on two walls in a corner, its length being two split beans and its width one split bean.

4 And how much wood must be in the wall for it to be susceptible? Enough to be set under the lintel. Rabbi Judah says: there must be enough to make the support at the back of the lintel. And how much earth must be in the wall for it to be susceptible? Enough to fill the space between one row of stones and another. The walls of a cattle-trough or the walls of a partition are not susceptible to the uncleanness of negaim. A house in Jerusalem or in any place outside the land of Israel is not susceptible to the uncleanness of negaim.

5 What is the procedure for the inspection of a house? “The owner of the house shall come and tell the priest, saying, ‘Something like a plague has appeared on my house.’”Leviticus 14:35 Even if he is a learned sage and knows that it is definitely a nega, he may not speak with certainty saying, “A plague has appeared on my house,” but rather, “Something like a plague has appeared on my house.” “The priest shall order the house cleared before the priest enters to examine the plague, so that nothing in the house may become unclean; after that the priest shall enter to examine the house.”Leviticus 14:36 Even bundles of wood and even bundles of reeds must be removed, the words of Rabbi Judah. Rabbi Shimon said: clearing keeps him occupied. Rabbi Meir said: But which of his goods could become unclean? If you were to say, his articles of wood, of cloth or of metal, he could immerse them and they will become clean. What is it that the Torah has spared? His earthenware, even his small jar and his bucket. If the Torah spared a man’s humble possessions, how much more so would it spare his cherished possessions! If for his material possessions, how much more so for the life of his sons and daughters! If for the possessions of a wicked man, how much more so for the possessions of a righteous one!

6 The priest must not go into his own house to isolate it, and he may not stand within the house in which there is a nega. Rather, he must stand at the door of the house in which there is a nega, and isolate it from there, as it is said, “The priest must come out of the house to the entrance of the house, and close up the house for seven days.”Leviticus 14:38 He comes again at the end of the week and inspects the sign to see if it spread. “The priest must order the stones with the plague in them to be pulled out and thrown outside the city into an unclean place.”Leviticus 14:40 “They must take other stones and replace those stones with them, and take other dirt and plaster the house.”Leviticus 14:42 He must not take stones from the one side and bring them to the other; he must not take earth from the one side and bring it to the other; he must not take lime from anywhere. He must not bring one stone to replace two, nor two to replace one. But he can bring two to replace two or to replace three or to replace four. From this they said: Misfortune for the wicked means misfortune for his neighbor. Both must take out the stones, both must scrape the walls, and both must bring the new stones. He alone, however, brings the earth, as it is said, “And he must take other coating and plaster the house.”Leviticus 14:42 His neighbor need not join with him in the plastering.

7 He comes again at the end of the week and inspects the nega. If it has returned, “He must break down the house, its stones, and its timber, and all the mortar of the house; and he must carry them out of the city into an unclean place.”Leviticus 14:45 A spreading that is next to the original nega is effective however small it may be. One that is distant must be no less than the size of a split bean. And a nega that returns in houses must be no less than the size of two split beans.

1 There are ten laws concerning the negaim in houses: If during the first week a nega became faint or disappeared, it must be scraped and is then clean. If during the second week it became faint or disappeared, it must be scraped and the owner must bring the birds. If it spread during the first week, the stones must be taken out and the wall scraped and plastered, and another week must be allowed. If it then returned the entire house must be pulled down. If it did not return, the birds must be brought. If it remained unchanged during the first week but spread during the second week, the stones must be taken out and the wall scraped and plastered, and another week must be allowed. If it then returned, the house must be pulled down. If it did not return the birds must be brought. If it remained unchanged in both weeks, the stones must be taken out, and the wall scraped and plastered, and a week must be allowed. If it then returned the house must be pulled down. If it did not return, the birds must be brought. If before cleanness was achieved through the birds a new nega appeared, the house must be pulled down. But if it appeared after cleanness through the birds had been achieved, it must be inspected as if it had appeared for the first time.

2 In the case of a stone in a corner, when he takes out the stone, he must take all of it out. But when the house is torn down he tears down his own part and leaves what belongs to his neighbor. Thus it follows that there is a greater stringency for taking out than for tearing down. Rabbi Elazar says: if a house is built of rows of head stones and small stones, and a nega appears on a head stone, all of it must be taken out; but if it appeared on the small stones, he takes out his stones and leaves the others.

3 If a nega appeared in a house with an upper chamber above it, the beams are considered part of the upper chamber. If the nega appeared in the upper chamber the beams are considered part of the lower room. If there was no upper chamber above it, its stones and wood and earth must be torn down with it. He may save the frames and the window lattices. Rabbi Judah says: a frame that is built over the house must be torn down with it. Its stones and wood and earth convey uncleanness if they are of the minimum size of an olive. Rabbi Eliezer Hisma says: whatever their size.

4 A house that has been isolated conveys uncleanness from its inside. A house certified unclean conveys uncleanness from both its inside and its outside. Both convey uncleanness when someone enters.

5 If someone builds a clean house with stones from an isolated house, and the nega returns to the former house, the stones must be taken out. If it returned to the stones, the first house must be torn down, and the stones serve the second house while the signs are under observation.

6 If a house overshadowed a house with a nega and so also if a tree overshadowed a house with a nega, anyone who enters the outer area remains clean, the words of Rabbi Elazar ben Azariah. Rabbi Elazar said: if one stone of it causes uncleanness by entering, should not the house itself cause uncleanness by entering?

7 If an unclean person stood under a tree and a clean person passed by, the clean person becomes unclean. If a clean person stood under a tree and an unclean one passed by, the clean person remains clean. If the unclean person stands still, the clean person becomes unclean. Similarly in the case of a leprous stone he remains clean. But if it was set down he becomes unclean.

8 If a person who was clean put his head and the greater part of his body inside an unclean house, he becomes unclean. And if an unclean man put his head and the greater part of his body inside a clean house he causes it to be unclean. If he put three fingerbreadths square of a clean cloak into an unclean house, the cloak becomes unclean. And if he put even the size of an olive of an unclean cloak into a clean house, the house becomes unclean.

9 If a person entered a house afflicted with a nega, carrying his clothes on his shoulders, and his sandals and rings in his hands, both he and they become unclean immediately. If, however, he was wearing his clothes and had his sandals on his feet and his rings on his hands, he becomes unclean immediately, but they remain clean, until he has stayed long enough to eat half a loaf of wheat bread and not of barley bread, while reclining and eating with some condiment.

10 If he was standing inside, and he stretched his hands outside, with his rings on his hands, if he stayed inside long enough to eat half a loaf, they become unclean. If he was standing outside, stretching his hands inside, with his rings on his hands: Rabbi Judah says that they are unclean immediately. But the sages say: only after he leaves them there long enough to eat half a loaf. They said to Rabbi Judah: if when all his body is unclean he does not make what he is wearing unclean unless he stayed there long enough to eat half a loaf, when all of his body is not unclean, does it not follow logically that he should not make what he is wearing unclean unless he stayed there long enough to eat half a loaf?

11 If a metzora entered a house all the vessels in it, even up to the roof beams, become unclean. Rabbi Shimon says: only up to a height of four cubits. Vessels become unclean immediately. Rabbi Judah says: only if the metzora stayed there long enough to light a lamp.

12 If he enters a synagogue, a partition ten handbreadths high and four cubits wide must be made for him. He should enter first and come out last. Any vessel that offers protection by having a tightly fitting cover in the tent of a corpse offers protection by a tightly fitting cover in the house of one afflicted by a nega, and whatever offers protection when covered in the tent of a corpse offers protection when covered in the house of one afflicted with a nega, the words of Rabbi Meir. Rabbi Yose says: any vessel that offers protection by having a tightly fitting cover in the tent of a corpse offers protection when covered in the house of one afflicted with a nega; and whatever offers protection when covered in the tent of a corpse remains clean even when uncovered in a leprous house.

1 How would they purify a metzora? A new earthenware flask was brought, and a quarter of a log of fresh spring water was put in it. Two undomesticated birds are also brought. One of these was slaughtered over the earthenware vessel and over the fresh spring water. A hole was dug and it was buried in his presence. Cedarwood, hyssop and scarlet wool were taken and bound together with the remaining ends of the strip of wool. The bundle was placed beside the tips of the wings and the tip of the tail of the second bird. All were dipped together, and sprinkled on the back of the metzora’s hand seven times. Some say that the sprinkling was done on his forehead. In the same way one would sprinkle on the lintel of a house from the outside.

2 He then comes to set free the living bird. He does not turn his face toward the sea or toward the city or toward the wilderness, for it is said, “But he must let the living bird go out of the city into the open field.”Leviticus 14:53 He then comes to shave off the hair of the metzora. He passes a razor over the whole of his skin, and the metzora washes his clothes and immerses himself. He is then clean enough that entering a house does not make it unclean, but he still conveys uncleanness as does a sheretz. He may enter within the walls of Jerusalem, but must keep away from his house for seven days, and he is forbidden to have intercourse.

3 On the seventh day he shaves off his hair a second time in the same way as the first shaving, he washes his garments and immerses himself. He is clean enough that he does not convey uncleanness like a sheretz, but he is still like a tevul yom. He may eat second tithe. After sunset he may eat terumah. After he has brought his offering of atonement, he may also eat sacred things. Thus there are three grades in the purification of a metzora and three grades in the purification of a woman after childbirth.

4 There are three who must shave their hair, and their shaving of it is a commandment: the nazirite, the metzora, and the Levites. If any of these cut their hair but not with a razor, or if they left even two remaining hairs, their shaving is invalid.

5 With regard to the two birds: the commandment is that they be alike in appearance, in size and in price; and they must be purchased at the same time. But even if they are not alike they are valid. And if one was purchased on one day and the other the next they are also valid. If after one of the birds had been slaughtered it was found that it was not wild, a partner must be purchased for the second, and the first may be eaten. If after it had been slaughtered it was found to be terefah, a partner must be purchased for the second and the first may be used for benefit. If the blood had been spilled out, the bird that was to be let go must be left to die. If the one that was to be let go died, the blood must be spilled out.

6 The mitzvah of the cedarwood is for it to be one cubit long, and as thick as a quarter of a bed leg, when one leg is divided into two halves and these two into four. The mitzvah of the hyssop is that it should be neither ezovyon lavendula nor blue hyssop nor Roman hyssop nor wild hyssop nor any kind of hyssop that has an accompanying name.

7 On the eighth day he would bring three animals: a sin-offering, a guilt-offering and a whole burnt-offering. And a poor man would bring a sin-offering of a bird and a burnt-offering of a bird.

8 He comes to the guilt-offering and he puts his two hands on it. He then slaughters it. Two priests receive its blood, one in a vessel and the other in his hand. The priest who received it in the vessel proceeded to sprinkle it on the wall of the altar. The one who received it in his hand would approach the metzora. The metzora had in the meantime immersed himself in the chamber of the metzoraim. He would come and stand at the Nikanor gate. Rabbi Judah says: he did not require immersion.

9 The metzora put his head inside and the priest applied the blood to the tip of his ear. He put in his hand and the priest applied the blood to the thumb of his hand. He put in his foot and the priest applied the blood to the big toe of his foot. Rabbi Judah says: he put in all three at the same time. If he had no thumb on his hand or no big toe on his foot or no right ear he could never become clean. Rabbi Eliezer says: the blood is applied to the place where they were. Rabbi Shimon says: if he applied it to the left side, the obligation has been fulfilled.

10 The priest then took some of the contents of the log of oil and poured it into his colleague’s hand. And if he poured it into his own hand, the obligation is fulfilled. He then dipped his right forefinger in the oil and sprinkled it seven times toward the Holy of Holies, dipping it for every sprinkling. He then approached the metzora, to the same places that he applied the blood he then applied the oil, as it is said, “Over the same places as the blood of the guilt offering. And what is left of the oil in his palm the priest must put on the head of the one being cleansed, to make expiation for him before the Lord.”Leviticus 14:28-29 If he “put it on,” he has made atonement, but if he did not “put it on,” he did not make atonement, the words of Rabbi Akiva. Rabbi Yohanan ben Nuri says: these are only the remaining parts of the mitzvah. Whether he “put it on” or did not “put it on,” atonement is made, only it is counted for him as if he did not make atonement. If any oil was missing from the log before it was poured out it may be filled up again; if after it was poured out, other oil must be brought again, the words of Rabbi Akiva. Rabbi Shimon says: if any oil was missing from the log before it was applied, it may be filled up; but if after it had been applied, other oil must be brought again.

11 If a metzora brought his sacrifice as a poor man and he became rich, or as a rich man and he became poor, all depends on the sin-offering, the words of Rabbi Shimon. Rabbi Judah says: all depends on the guilt-offering.

12 A poor metzora who brought the sacrifice of a rich man has fulfilled his duty. But a rich metzora that brought the sacrifice of a poor man has not fulfilled his duty. A man may bring a poor man’s sacrifice for his son, his daughter, his slave or his female slave, and enable them to eat the offerings. Rabbi Judah says: for his wife also he must bring the sacrifice of a rich man; and the same applies to any other sacrifice that she is required to bring.

13 If the sacrifices of two metzoraim were mixed up and after the sacrifice of one of them had been offered one of the metzoraim died: this is what the men of Alexandria asked Rabbi Joshua. He answered them: he should transfer his possessions to another person, and bring the poor man’s sacrifice.