מִצְוַת עִנְיַן טֻמְאַת מְצֹרָע – לְטַמֵּא אָדָם מְצֹרָע. כְּלוֹמַר שֶׁמִּצְוָה הִיא עָלֵינוּ שֶׁכָּל מִי שֶׁיִּהְיֶה מְצֹרָע שֶׁיָּבוֹא אֶל הַכֹּהֵן לִשְׁאֹל עַל צָרַעְתּוֹ וְהַכֹּהֵן יְטַמְּאֶנּוּ אוֹ יְטַהֲרֶנּוּ, וְהוּא יִתְנַהֵג עַל פִּי הַתּוֹרָה הַכְּתוּבָה, כַּאֲשֶׁר יְצַוֶּנּוּ הַכֹּהֵן, וְלֹא יִקַּח הַדָּבָר כְּחֹלִי הַבָּא בְּמִקְרֶה, אֶלָּא יִתֵּן לֵב עָלָיו וְיֵדַע כִּי גֹּדֶל עֲוֹנוֹ גָּרַם אוֹתוֹ, שֶׁנֶּאֱמַר (ויקרא יג ב) אָדָם כִּי יִהְיֶה בְעוֹר בְּשָׂרוֹ וְגוֹ' וְהוּבָא אֶל אַהֲרֹן הַכֹּהֵן אוֹ אֶל אַחַד מִבָּנָיו הַכֹּהֲנִים. וּמִצְוָה זוֹ כּוֹלֶלֶת כָּל מִשְׁפְּטֵי צָרַעַת אָדָם מָה שֶׁמִּמֶּנָּה טָמֵא וּמָה שֶׁמִּמֶּנָּה טָהוֹר, וּמָה שֶׁמִּמֶּנָּה צָרִיךְ הֶסְגֵּר וּמָה שֶׁאֵינוֹ צָרִיךְ הֶסְגֵּר, וּמָה שֶׁצָּרִיךְ עִם הַהֶסְגֵּר גִּלּוּחַ אוֹ אֵינוֹ צָרִיךְ גִּלּוּחַ, כְּלוֹמַר תִּגְלַחַת הַנֶּתֶק, וּמִלְּבַד זֶה דִּינִין הַרְבֵּה. The commandment of the matter of the impurity of a metsora: To make a man that is metsora (has a type of skin disease) impure - meaning to say that it is a commandment upon us that anyone who is a metsora come to the priest to ask about his tsaraat, and the priest will render him impure or render him pure; and he will act according to the written Torah, as the priest will command him; and he should not take the thing as an illness that comes by chance, but rather put his [mind] to it and know that the greatness of his iniquity caused it, as it is stated (Leviticus 13:2), “When a man has on the skin of his flesh, etc. it shall be brought to Aharon the priest or to one of his sons, the priests.” And this commandment includes all the statutes of tsaraat of a person: that from which one is impure, and that from which one is pure; that from which one requires quarantine and that from which one does not require quarantine; that which requires shaving with the quarantine or does not require shaving — meaning to say shaving of the scab — and many laws besides this.
וְעִנְיַן הַצָּרַעַת הוּא שֶׁיַּלְבִּין מָקוֹם אֶחָד אוֹ הַרְבֵּה מְקוֹמוֹת בְּעוֹר בְּשַׂר הָאָדָם וְיִהְיוּ אוֹתָם הַמְּקוֹמוֹת לְבָנִים הַרְבֵּה עַד שֶׁיִּדְמֶה הַלָּבָן שֶׁלָּהֶם לְלֹבֶן קְרוּם בֵּיצָה וּלְמַעְלָה מִמֶּנּוּ בְּלַבְנִינוּת, אֲבָל כָּל זְמַן שֶׁיִּהְיֶה כֵּהֶה לְמַטָּה מִמַּרְאֵה קְרוּם בֵּיצָה, אֵין זֶה צָרַעַת אֶלָּא בֹּהַק הוּא, כְּלוֹמַר חֹלִי אַחֵר שֶׁאֵינוֹ מִמִּין הַצָּרַעַת כְּלָל אֶלָּא כְּמִינֵי הַגָּרָב וּשְׁאָר מִינֵי נְגָעִים הַנַּעֲשִׂים בָּאָדָם. וְאַרְבַּע מַרְאוֹת לֹבֶן שֶׁל צָרַעַת הֵם בְּעוֹר בְּשַׂר הָאָדָם, הַשְּׁתַּיִם הֵן אָבוֹת וְהֵן שְׂאֵת וּבַהֶרֶת, וְהַשְּׁתַּיִם תּוֹלָדוֹת לָהֶן, כְּלוֹמַר שֶׁהֵן לְמַטָּה בַּלֹּבֶן מֵאֵלּוּ הַשְּׁתַּיִם שֶׁנִּקְרָאוֹת אָבוֹת. וְזֶהוּ אָמְרָם זִכְרוֹנָם לִבְרָכָה (נגעים פ"א מ"א) מַרְאוֹת נְגָעִים שְׁתַּיִם שֶׁהֵן אַרְבַּע, בַּהֶרֶת וְסַפַּחְתָּהּ, שְׂאֵת וְסַפַּחְתָּהּ, וּפֵרוּשׁ סַפַּחְתָּהּ כְּלוֹמַר תּוֹלַדְתָּהּ, שֶׁאֵין לְשׁוֹן סַפַּחַת אֶלָּא לְשׁוֹן טְפֵלָה. וְאַרְבַּע הַמַּרְאוֹת אֵלּוּ דִּמּוּ אוֹתָן חֲכָמִים אַחַת לְצֶמֶר לָבָן נָקִי וְזֶהוּ שְׂאֵת, וְאַחַת לְשֶׁלֶג וְזֶהוּ בַּהֶרֶת, וְאַחַת לְסִיד הַהֵיכָל וְהִיא תּוֹלֶדֶת בַּהֶרֶת (מדות פ"ג מ"ד) וְאַחַת לִקְרוּם בֵּיצָה וְהִיא תּוֹלֶדֶת שְׂאֵת. אַרְבַּע מַרְאוֹת אֵלֶּה הֵם הַטְּמֵאִים וּמִצְטָרְפִין זֶה עִם זֶה לְטַמֵּא (נגעים שם מ"ג). וְכָל שֶׁאֵין מַכִּיר אוֹתָן בְּחִלּוּקֵיהֶן וּשְׁמוֹתֵיהֶן (שבועות ו א) אֵינוֹ דָּן אֶלָּא עַל פִּי מַכִּיר, וּכְמוֹ שֶׁנֹּאמַר לְמַטָּה בְּדִינֵי הַמִּצְוָה. And the matter of tsaraat is that one or more places on the skin of the flesh of a man become white — and these places be very white until their white resembles the white of the membrane of an egg and more than it in its whiteness. But the whole time that it is less dark in its appearance than the membrane of an egg, it is not tsaraat but rather a shiny spot (bohak) — meaning to say, a different illness that is not a type of tsaraat at all, but rather like types of rash and other types of [skin] ailments that occur with a person. There are four appearances to the tsaraat on the skin of a man’s flesh: Two are primary sources (avot) — and they are the se’et and the baheret — and two are their derivatives. And that is [the meaning] of their, may their memory be blessed, saying (Mishnah Negaim 1:1), “The appearances of ailments are two which are four: Baheret [...] and its adjunct; se’et [...] and its adjunct.” And the understanding of its adjunct is meaning to say, its derivative; as the expression, adjunct (sapachat) is only an expression of [being] secondary. And the Sages likened these four appearances: one to clean white wool, and that is the se’et; one to snow, and that is the baheret; one to the lime of the sanctuary, and that is the derivative of the baheret; and one to the membrane of an egg, and that is the derivative of the se’et (Mishnah Negaim 1:1). These are the impure ones and they combine, one with the other, to render impure (Mishnah Negaim 1:3). And anyone who does not recognize them through their differences and their names should only determine them by the mouth of someone who recognizes [them] (Shevuot 6a) — and as it is stated below in the laws of the commandment.
מִשָּׁרְשֵׁי הַמִּצְוָה. לִקְבֹּעַ בְּנַפְשׁוֹתֵינוּ כִּי הַשְׁגָּחַת הַשֵּׁם בָּרוּךְ הוּא פְּרָטִית עַל כָּל אֶחָד מִבְּנֵי אָדָם, וְכִי עֵינָיו פְּקוּחוֹת עַל כָּל דַּרְכֵיהֶם, כְּמוֹ שֶׁכָּתוּב (איוב לד כא) כִּי עֵינָיו עַל דַּרְכֵי אִישׁ וְכָל צְעָדָיו יִרְאֶה. וְלָכֵן הֻזְהַרְנוּ לָתֵת לֵב אֶל הַחֹלִי הָרַע הַזֶּה וְלַחְשֹׁב כִּי הַחֵטְא גָּרַם אוֹתוֹ, וּכְבָר אָמְרוּ זִכְרוֹנָם לִבְרָכָה (ערכין טז ב), כִּי בְּחֵטְא לָשׁוֹן הָרַע יָבֹא בָּרֹב וְלֹא נִקָּחֶנּוּ דֶּרֶךְ מִקְרֶה, וְיֵשׁ לָנוּ לָבוֹא אֶל הַכֹּהֵן, שֶׁהוּא הָעוֹמֵד לְכַפָּרַת הַחוֹטְאִים, וְעִם חֶבְרַת הַמְכַפֵּר אוּלַי יְהַרְהֵר בִּתְשׁוּבָה וְיֻסְגַּר קְצָת יָמִים כְּדֵי שֶׁיָּשִׁיב אֶל לִבּוֹ עִנְיָנָיו בְּמִתּוּן וִיפַשְׁפֵּשׁ בְּמַעֲשָׂיו (ברכות ה א), וְלִפְעָמִים יֻסְגַּר שְׁנֵי הֶסְגֵּרִים שֶׁמָּא הִרְהֵר תְּשׁוּבָה וְלֹא תְּשׁוּבָה שְׁלֵמָה לְגַמְרֵי, כְּאִלּוּ תֹּאמַר עַל דֶּרֶךְ מָשָׁל שֶׁחָשַׁב לְהַחְזִיר מַחֲצִית גְּזֵלָתוֹ, וְאָז יְחַדֵּשׁ בּוֹ הַשֵּׁם בָּרוּךְ הוּא קְצָת סִימָנִין שֶׁיֻּסְגַּר שֵׁנִית אוּלַי יַשְׁלִים תְּשׁוּבָתוֹ וְיִטְהַר לְגַמְרֵי. It is from the roots of the commandment to fix in our hearts that the providence of God, blessed be He, is individualized upon everyone among people, and that His eyes are observing all of their ways, as it is written (Job 34:21), “For His eyes are upon a man’s ways; all of his steps He sees.” And therefore, He warned us to put our [minds] to this bad illness, and to think that it is sin that caused it — and as they, may their memory be blessed, said (Arakhin 16b) that it generally comes from evil speech, and we should not take it [as being] by way of happenstance. And we need to come to the priest, who is the one that is ready [to effect] the atonement of sinners. And in the company of the one who atones, maybe he will contemplate repentance. And he is put in quarantine for a few days, in order that he put his matters into his heart with deliberation, and examine his deeds (Berakhot 5a). And sometimes he is put into two [consecutive] quarantines, lest he contemplated repentance, but not complete full repentance. It is as if you would say by way of illustration, that he thought to return half of his robbery; and then God, blessed be He, renewed some of the signs that he should be quarantined a second time — perhaps he will complete his repentance and purify himself completely.
וְכָל עִנְיַן הֶסְגֵּרִין אֵלּוּ יוֹרֶה הַשְׁגָּחָתוֹ בָּרוּךְ הוּא עַל כָּל דַּרְכֵי הָאָדָם אַחַת לְאַחַת. וּלְפִי שֶׁהַדֵּעוֹת רַבּוֹת בְּהַשְׁגָּחַת הָאֵל עַל כָּל בְּרוּאָיו, יָבוֹאוּ בָּהּ הַרְבֵּה פְּסוּקִים בַּמִּקְרָא וְהַרְבֵּה מִצְוֹת לְהוֹרוֹת עַל הָעִנְיָן מֵהֱיוֹתוֹ פִּנָּה גְּדוֹלָה בְּתוֹרָתֵנוּ. שֶׁיֵּשׁ כִּתּוֹת בְּנֵי אָדָם יַחְשְׁבוּ כִּי הַשְׁגָּחַת הַשֵּׁם יִתְבָּרַךְ [עַל כָּל הַמִּינִין בִּפְרָט בֵּין אֲנָשִׁים אוֹ כָּל שְׁאָר בַּעֲלֵי חַיִּים, וְיֵשׁ מֵהֶן כִּתּוֹת יַחְשְׁבוּ כִּי הַשְׁגָּחַת הַשֵּׁם בָּרוּךְ הוּא] עַל כָּל עִנְיְנֵי הָעוֹלָם בֵּין בַּעֲלֵי חַיִּים אוֹ כָּל שְׁאָר דְּבָרִים, כְּלוֹמַר שֶׁלֹּא יִתְנוֹעֵעַ דָּבָר אֶחָד קָטָן בְּעוֹלָם הַזֶּה רַק בְּחֶפְצוֹ בָּרוּךְ הוּא וּבִגְזֵרָתוֹ עַד שֶׁיַּחְשְׁבוּ כִּי בִּנְפֹל עָלֶה אֶחָד מִן הָאִילָן הוּא גָּזַר עָלָיו שֶׁיִּפֹּל, וְאִי אֶפְשָׁר שֶׁיִּתְאַחֵר אוֹ יֻקְדַּם זְמַן נְפִילָתָהּ אֲפִלּוּ רֶגַע, וְזֶה דַּעַת רָחוֹק הַרְבֵּה מִן הַשֵּׂכֶל. וְיֵשׁ כִּתּוֹת רָעוֹת יַחְשְׁבוּ שֶׁלֹּא יָשִׂים הַשְׁגָּחָתוֹ בָּרוּךְ הוּא כְּלָל בְּכָל עִנְיְנֵי הָעוֹלָם הַשָּׁפָל, בֵּין בַּאֲנָשִׁים אוֹ בִּשְׁאָר בַּעֲלֵי חַיִּים, וְהוּא דַּעַת הַכּוֹפְרִים, רַע וָמָר. וַאֲנַחְנוּ בַּעֲלֵי הַדָּת הָאֲמִתִּית לְפִי מָה שֶׁשָּׁמַעְתִּי נָשִׂים הַשְׁגָּחָתוֹ בָּרוּךְ הוּא עַל כָּל מִינֵי בַּעֲלֵי חַיִּים בִּכְלָל, שֶׁכָּל מִין מִן הַמִּינִים הַנִּבְרָאִים בָּעוֹלָם, יִתְקַיֵּם לְעוֹלָם, לֹא יִכְלֶה וְיֹאבַד כֻּלּוֹ, כִּי בְּהַשְׁגָּחָתוֹ יִמָּצֵא קִיּוּם לְכָל דָּבָר. וּבְמִין הָאָדָם נַאֲמִין כִּי הַשְׁגָּחָתוֹ בָּרוּךְ הוּא עַל כָּל אֶחָד וְאֶחָד בִּפְרָט, וְהוּא הַמֵּבִין אֶל כָּל מַעֲשֵׂיהֶם (תהלים לג טו). וְכֵן קִבַּלְנוּ מִגְּדוֹלֵינוּ, וְגַם נִמְצָא עַל זֶה הַרְבֵּה כְּתוּבִים יוֹרוּ כִּי הָעִנְיָן כֵּן. וְלָכֵן הִזְהִירַתְנוּ הַתּוֹרָה כִּי בְּהַגִּיעַ אֶל הָאָדָם הַחֹלִי הָרַע, וְהוּא הַצָּרַעַת, שֶׁלֹּא יִקָּחֶנּוּ דֶּרֶךְ מִקְרֶה, רַק יַחְשֹׁב מִיָּד כִּי עֲוֹנֹתָיו גָּרְמוּ וְיַרְחִיק מֵחֶבְרַת בְּנֵי אָדָם כְּאָדָם הַמֻּרְחָק מֵרֹעַ מַעֲשָׂיו, וְיִתְחַבֵּר אֶל הַמְכַפֵּר הַמְּרַפֵּא שֶׁבֶר הַחֵטְא וְיַרְאֶה אֵלָיו נִגְעוֹ, וּבַעֲצָתוֹ וּבִדְבָרָיו וּבְפִשְׁפּוּשׁ מַעֲשָׂיו יוּסַר מֵעָלָיו הַנֶּגַע, כִּי הָאֵל בָּרוּךְ הוּא שֶׁמַּשְׁגִּיחַ עָלָיו תָּמִיד יִרְאֶה מַעֲשֵׂה תְּשׁוּבָתוֹ וִירַפְּאֵהוּ, וְזֶהוּ עִנְיַן הַהֶסְגֵּרִין כְּמוֹ שֶׁאָמַרְנוּ. And the whole matter of these quarantines indicates His providence, blessed be He, on all the ways of man — one by one. And because the opinions are many about the providence of God upon all of His creatures, many verses in Scripture and many commandments come about it, to instruct about the matter — given that it is a cornerstone in our Torah. As there are groups of people that think that the providence of God, may He be blessed, is [individualized upon all of the species — whether people or all other animals. And there are groups that think that the providence of God, blessed be He, is] upon all the matters of the world — whether animals or all other things — meaning to say that no small thing in the world moves without His will, blessed be He, and His decree; to the point that they think regarding the falling of one leaf from a tree, [that] He decreed about it that it should fall, and [so] it is impossible that the time of its falling be even a second later or earlier. And this opinion is very removed from the intellect. And there are evil groups that think that His providence, blessed be He, is not put upon any matters of this lowly world at all — whether upon people or other animals. And this is the opinion of the heretics — it is evil and bitter. And we who have the correct opinion, according to what I have heard, place His generalized providence, blessed be He, upon all the species of animals, such that each and every species that was created in the world, survive in the world — [that] it not completely finish and be lost — as with His providence does everything find existence in the world. But with the human species, we believe that His providence, blessed be He, is upon each and every one individually, and He is “the One Who understands about all of their deeds” (Psalms 33:15). And so [too,] have we received from all of our great ones; and there are also many verses that instruct that the matter is so. And therefore, the Torah warned us that when this bad illness — and that is tsaraat — reach a man, he should not take it [as being] by way of happenstance. Rather, he should immediately think that his iniquities caused [it]. And he should distance himself from the company of people, like a man who is distanced due to the evil of his deeds. And he should associate with the one who can atone — the one who can heal the fracture of the sin — and show his ailment to him. And through his counsel and through his words, and through the examination of his deeds, the ailment will be removed from him — since God, blessed be He, Who constantly watches him, will see the act of his repentance and heal him. And this matter is the matter of the quarantines, as we said.
מִדִּינֵי הַמִּצְוָה. מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (שבועות שם) שֶׁאֵין מַרְאוֹת נְגָעִים אֵלּוּ שֶׁאָמַרְנוּ מְטַמְּאִין עַד שֶׁיֵּרָאוּ עֲמֻקִּין מִן הָעוֹר, וְלֹא שֶׁיִּהְיוּ עֲמֻקִּים מַמָּשׁ בְּמִשּׁוּשׁ אֶלָּא שֶׁיֵּרָאוּ בּוֹ בִּרְאִיַּת הָעַיִן, כְּעֵין מַרְאֵה הַחַמָּה שֶׁנִּדְמֵית לָרוֹאִים עֲמֻקָּה מִן הַצֵּל. וּמָה שֶׁאָמְרוּ (נגעים פ"ו מ"א) שֶׁשִּׁעוּר הַצָּרַעַת הוּא כִּגְרִיס הַקִּלְקִי, כְּלוֹמַר שֶׁאִם יֵרָאוּ בְּעוֹר בְּשַׂר הָאָדָם מֵאוֹתָן מַרְאוֹת כְּשִׁעוּר זֶה נִקְרָא צָרַעַת, אֲבָל פָּחוֹת מִזֶּה הַשִּׁעוּר אֵין זֶה צָרַעַת. וְהַשִּׁעוּר הַזֶּה הוּא מָקוֹם מְרֻבָּע בָּעוֹר מַחְזִיק שֵׁשׁ שְׂעָרוֹת רֹחַב וְשֵׁשׁ אֹרֶךְ שֶׁהוּא בְּתִשְׁבֹּרֶת מְקוֹם שְׁלֹשִׁים וְשֵׁשׁ שְׂעָרוֹת. הָיָה בְּרָחְבּוֹ חָמֵשׁ שְׂעָרוֹת אֲפִלּוּ אָרְכּוֹ אַמָּה, אֵין זֶה צָרַעַת, דְּרֹחַב שֵׁשׁ שְׂעָרוֹת בָּעֵינַן. From the laws of the commandment is that which they, may their memory be blessed, said (Shevuot 6b) that these appearances of ailments that we said do not render impure until they appear deeper than the skin. And it is not that they actually be deeper to the touch, but rather that they appear so with the vision of the eye — similar to the appearance of sunny areas that appear deeper than the shade to viewers. And that which they said (Mishnah Negaim 6:1) that the measure of tsaraat is like [the size of] a Cilician bean — meaning to say that if those appearances like this size appear in the skin of a man, it is called tsaraat. And that measure is a rectangular surface on the skin that holds six hairs across and is six [hairs] long, which in arithmetic is thirty-six hairs. If it [only held] five hairs in its width — even [if] its length was an ell — that is not tsaraat; as we need six hairs.
כָּל מָקוֹם שֶׁנֶּאֱמַר בַּתּוֹרָה בַּהֶרֶת הוּא הַדִּין לְאַרְבַּע הַמַּרְאוֹת. וּשְׁלשָׁה סִימָנֵי טֻמְאָה הֵן, שֵׂעָר לָבָן, מִחְיַת בָּשָׂר חַי, וּפִשְׂיוֹן. כֵּיצַד? מִי שֶׁנּוֹלַד בּוֹ שְׂאֵת אוֹ סַפַּחַת אוֹ בַּהֶרֶת וּבָהּ שֵׂעָר לָבָן אוֹ מִחְיַת בָּשָׂר חַי, כְּשֶׁיִּרְאֶנּוּ הַכֹּהֵן יֹאמַר לוֹ מִיָּד שֶׁטָּמֵא מֻחְלָט הוּא. לֹא הָיָה בוֹ שֵׂעָר לָבָן וְלֹא מִחְיָה, יַסְגִּירֶנּוּ שִׁבְעַת יָמִים. וְאִם פָּשָׂה הַנֶּגַע, יַחְלִיטֶנּוּ מִיָּד גַּם כֵּן, שֶׁגַּם הַפִּשְׂיוֹן הוּא סִימַן טֻמְאָה, כְּמוֹ שֶׁאָמַרְנוּ. לֹא נוֹלַד בּוֹ אֶחָד מִשְּׁלֹשָׁה סִימָנֵי טֻמְאָה בְּשָׁבוּעַ שֶׁל הֶסְגֵּר רִאשׁוֹן, יַסְגִּירֶנּוּ בְּשָׁבוּעַ שֵׁנִי. וְאִם נוֹלַד בּוֹ אֶחָד מִשְּׁלֹשָׁה סִימָנֵי טֻמְאָה אֵלּוּ, יַחְלִיטֶנּוּ לְטֻמְאָה וְאִם לָאו, יְטַהֲרֶנּוּ, שֶׁאֵין הֶסְגֵּר לְצָרַעַת עוֹר בָּשָׂר יוֹתֵר מִשְּׁנֵי שָׁבוּעוֹת. וְאִם אַחַר כָּךְ שֶׁטִּהַר אוֹתוֹ יִוָּלֵד בּוֹ אֶחָד מִשְּׁלֹשָׁה סִימָנֵי הַטֻּמְאָה, יְטַמְּאֶנּוּ מִיָּד גַּם כֵּן, שֶׁאוֹתָם שְׁלֹשָׁה סִימָנֵי טֻמְאָה לְעוֹלָם מְטַמְּאִין בֵּין בַּתְּחִלָּה בֵּין אַחַר הַהֶסְגֵּרִין. נֶגַע הַצָּרַעַת שֶׁהָיְתָה לְבָנָה הַרְבֵּה כְּמוֹ הַצֶּמֶר הַלָּבָן וְהַשֶּׁלֶג וְאַחַר כָּךְ כֵּהָה וְחָזְרָה כְּמַרְאֵה קְרוּם הַבֵּיצָה וְסִיד הַהֵיכָל אֵין זֶה סִימָן טָהֳרָה כְּלָל אֶלָּא הֲרֵי הִיא בְּטֻמְאָתָהּ מַמָּשׁ כְּמוֹ בַּתְּחִלָּה, עַד שֶׁיִּכְהֶה לְמַטָּה מִלֹּבֶן קְרוּם בֵּיצָה, וְאָז הוּא נִקְרָא בֹּהַק וְטָהוֹר. Every place that “baheret” is stated in the Torah, the law is the same for the four appearances. And there are three signs of impurity: a white hair; raw flesh; and spreading. How is this? If someone had a se’et or an adjunct or a baheret develop on him — when the priest sees him, he says to him immediately that he is definitively impure. If he did not have a white hair, nor raw skin, he should quarantine him seven days. And if [during that time] the ailment spread, he likewise renders him definitive — since spreading is also a sign of impurity, as we said. [If] none of these signs of impurity develop on him during the week of the first quarantine, he quarantines him during the second week. If one of these three signs of impurity develop on him [then], he renders him definitively impure; and if not, he renders him pure. As there is no quarantining for tsaraat of the skin of flesh [for] more than two weeks. And if afterwards from when he purified him, one of the three signs of impurity develop on him, he also renders him impure immediately; as these three signs of impurity always render impure — whether at the beginning, or after the quarantines. [Regarding] an ailment of tsaraat that was very white like white wool or snow, and afterwards dimmed and returned to be like the appearance of the membrane of an egg or like the lime of the sanctuary, this is not a sign of purity at all. But rather, behold, it is actually in its state of impurity as at the beginning until it dims beyond the white of the membrane of an egg. And then it is called a shiny spot and it is pure.
וְאִם תִּשְׁאַל אִם כֵּן מַהוּ שֶׁנֶּאֱמַר בַּתּוֹרָה (ויקרא יג ו) וְהִנֵּה כֵּהָה הַנֶּגַע בָּעוֹר וְטִהֲרוֹ הַכֹּהֵן? תְּשׁוּבָתְךָ, שֶׁזֶּה נֶאֱמַר בְּשֶׁכָּהָה הַנֶּגַע לְמַטָּה מִקְּרוּם בֵּיצָה, אֲבָל בִּקְרוּם בֵּיצָה וּלְמַעְלָה מִמֶּנּוּ אֵין זֶה כִּהוּי שֶׁעֲדַיִן מִכְּלָל מַרְאוֹת הַטְּמֵאִים הוּא. וּמָה שֶׁנֶּאֱמַר (שם) וְלֹא פָשָׂה הַנֶּגַע בָּעוֹר וְטִהֲרוֹ יוֹרֶה, שֶׁכָּל זְמַן שֶׁלֹּא פָּשָׂה כְּלָל וְלֹא נוֹלַד בּוֹ אֶחָד מִשְּׁאָר סִימָנֵי הַטֻּמְאָה שֶׁאָמַרְנוּ, אַף עַל פִּי שֶׁלֹּא כָּהָה אֶלָּא עָמַד בְּעֵינָיו, מִכֵּיוָן שֶׁלֹּא פָּשָׂה, טָהוֹר הוּא. And if you will ask — if so, what is that which is stated in the Torah (Leviticus 13:6), “and behold, the ailment dimmed [...] the priest shall render him pure”; your answer is that this is stated about the ailment dimming beyond the membrane of an egg. But with the membrane of an egg and above it, this is not [considered] dimming, as it is still included in the appearances of impurity. And that which is stated (Leviticus 13:6), “and the ailment did not spread in the skin, the priest shall render him pure,” instructs that any time it did not spread at all and none of the other signs of impurity that we said developed — even though it did not dim, but rather stayed in its hue — since it did not spread, he is pure.
וְדִינֵי הַמְּקוֹמוֹת שֶׁבָּאָדָם שֶׁאֵין מִתְטַמְּאִין מִשּׁוּם צָרַעַת, וְדִינֵי שִׁעוּרֵי מִחְיָה וּפִשְׂיוֹן וְשֵׂעָר לָבָן גַּם כֵּן בְּכַמָּה מְטַמֵּא, וְדִינֵי נִגְעֵי הָרֹאשׁ וְהַזָּקָן, וְעִנְיָנוֹ שֶׁהוּא נְפִילַת הַשֵּׂעָר שֶׁבָּהֶם מֵעִקָּרוֹ וְיִשָּׁאֵר מָקוֹם פָּנוּי וְזֶהוּ נֶתֶק, וְאֵין נֶתֶק פָּחוּת מִכִּגְרִיס. וְדִינֵי כֵּיצַד מְגַלְּחִין אוֹתָן, וְסִימָנֵי טֻמְאָתוֹ וְטָהֳרָתוֹ. וְדִין מָה שֶׁאָמְרוּ שֶׁהַכֹּל מִתְטַמְּאִין בִּנְגָעִים וַאֲפִלּוּ קָטָן בֶּן יוֹמוֹ וְהָעֲבָדִים, אֲבָל לֹא גּוֹיִם וְלֹא גֵּר תּוֹשָׁב. וְדִין מָה שֶׁאָמְרוּ שֶׁהַכֹּל כְּשֵׁרִים לִרְאוֹת הַנְּגָעִים, אֲבָל הַטֻּמְאָה וְהַטָּהֳרָה בְּיַד הַכֹּהֵן, כֵּיצַד? כֹּהֵן שֶׁאֵינוֹ יוֹדֵעַ לִרְאוֹת חָכָם יִשְׂרָאֵל רוֹאֵהוּ וְאוֹמֵר לוֹ לַכֹּהֵן אֱמֹר טָמֵא וְהוּא אוֹמֵר טָמֵא, אוֹ אֱמֹר טָהוֹר וְהוּא אוֹמֵר טָהוֹר. וְיֶתֶר פְּרָטֶיהָ מְבֹאָרִים בְּמַסֶּכֶת נְגָעִים (פרקים א ד ו) [הלכות טומאת צרעת פ"י]. And the places in a person that do not become impure on account of tsaraat; the laws of the measures of how much raw skin, spreading and also white hair [are required to] render impure; the laws of the ailments of the head and the beard — and its substance is that it is the shedding of their hair from its roots and the place become empty, and this is a scab (netek), which is no less than the size of a split bean (kegris); the laws of how we shave them and the signs of its impurity and its purity; the law of that which they said that all become impure with ailments, and even a one-day-old child and slaves, but not gentiles nor a resident stranger; the law of that which they said that all are fit to see the ailments but the purity and impurity is in the hand of the priest, how is this — an Israelite sage sees it [for] a priest who does not know how to see it, and he says to the priest [to] say, impure, and he says, “Impure,” or he says [to] say pure, and he says, “Pure”; and the rest of its details are elucidated in Tractate Negaim. (See Mishneh Torah, Laws of Defilement by Leprosy 10.)
וְנוֹהֲגִין דִּינֵי צָרַעַת בִּזְכָרִים וּנְקֵבוֹת בְּכָל זְמַן שֶׁיִּהְיוּ כֹּהֲנִים בְּקִיאִין רוֹאִין אוֹתָן. כֵּן נִרְאֶה מִדִּבְרֵי הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה (טומאת צרעת יא ו). וְאַף עַל פִּי שֶׁאִי אֶפְשָׁר לְהָבִיא קָרְבָּן עַכְשָׁו, לִכְשֶׁיִּבָּנֶה בֵּית הַמִּקְדָּשׁ וְיִהְיֶה אֶפְשָׁר לְהָבִיא קָרְבָּן בְּטָהֳרָתוֹ מִצָּרַעְתּוֹ, יָבִיא קָרְבָּן. וְכָל מִי שֶׁנִּצְטָרַע וְלֹא הִתְנַהֵג עַל פִּי הַתּוֹרָה הַכְּתוּבָה בַּמְּצֹרָע אֶלָּא שֶׁלָּקַח הַדָּבָר בְּדֶרֶךְ מִקְרֶה וְלֹא חָשׁ לָבוֹא אֶל הַכֹּהֵן וּלְהַרְאוֹתָהּ לוֹ, בִּטֵּל עֲשֵׂה זֶה, וּמִן הָאֱמֶת שֶׁיִּהְיֶה עָנְשׁוֹ שֶׁתִּדְבַּק בּוֹ הַצָּרַעַת לְעוֹלָם. וְלַטּוֹבִים יֵיטִיב הַשֵּׁם יִתְבָּרַךְ וִירַפֵּא. וּכְבָר כָּתַבְתִּי לְמַעְלָה סֵדֶר בַּיּוֹם הַשְּׁמִינִי בְּטֻמְאַת שְׁמֹנָה שְׁרָצִים מִצְוָה קנ"ט, שֶׁהָרַמְבַּ"ן זִכְרוֹנוֹ לִבְרָכָה לֹא יִמְנֶה בְּחֶשְׁבּוֹן הַמִּצְוֹת דִּינֵי הַטֻּמְאוֹת כֻּלָּן, כְּגוֹן טֻמְאַת נְבֵלוֹת וּשְׁרָצִים וָאֳכָלִים וּמַשְׁקִין, נִדָּה וְיוֹלֶדֶת וְזָבָה וְזָב וְשִׁכְבַת זֶרַע וְצָרַעַת אָדָם וּבַיִת וּבֶגֶד וְטֻמְאַת מֵת וְטֻמְאַת מֵי נִדָּה וְטַהֲרָתָן, וְהוּא כָּתַב בְּסֵפֶר הַמִּצְוֹת שֶׁלּוֹ (עשין צו) רְאָיוֹת בְּרוּרוֹת בְּזֶה הָעִנְיָן מוֹשְׁכוֹת כָּל לֵב שׁוֹמְעָן. וְעִם כָּל זֶה, מִדֶּרֶךְ הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה לֹא נִטֶּה בַּמִּנְיָן, כַּאֲשֶׁר יָעַדְתִּי בִּתְחִלַּת הַבִּנְיָן (ברוב הדפוסין הָעִנְיָן). And the laws of tsaraat are practiced by males and females at all times when there are expert priests seeing them. So does it appear from the words of Rambam, may his memory be blessed (Mishneh Torah, Laws of Defilement by Leprosy 11:6). And even though it is impossible to bring a sacrifice now, he will bring a sacrifice when the Temple is built and it will be possible to bring a sacrifice with the purification from his tsaraat. And anyone who developed tsaraat and did not act according to the Torah that is written about the metsora, but rather took the thing [as being] by way of happenstance, and did not concern himself with coming to the priest and showing it to him, has violated this positive commandment. And truthfully his punishment should be that his tsaraat should cling to him forever. But God, may He be blessed, will do good to the good, and he will be healed. And I have already written above [in] the Order of Bayom HaShmini in commandment 159 about the impurity of the eight swarming creatures (Sefer HaChinukh 159) that Ramban, may his memory be blessed, does not count all of the laws of the impurities — such as the impurity of carcasses, swarming creatures, food and drink, the menstruant, the woman who has given birth, the zavah, the zav, semen, the tsaraat of a man, a house or a garment, the impurity of a corpse and the impurity of the sprinkling water and its purification — in the tally of the commandments. And he wrote clear proofs about this matter, that draw all hearts that listen to them, in his Book of the Commandments (on Sefer HaMitzvot, Positive Commandments 96). But with all of this, we will not swerve in the tally from the path of Rambam, may his memory be blessed; as we set out at the beginning of the structure (in most printed versions, “the matter”).