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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 adjoined 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 quick flesh of a boil, a burning, or the quick flesh of a burning, or a white scurf. If it had undiscolored flesh and this undiscolored flesh disappeared. If it was square and then became round or elongated. If it was encompassed and then moved to the side. If it was united and then it was dispersed. Or a boil appeared and made its way into it. If it was encompassed, parted or lessened by a boil, the quick flesh of a boil, a burning, the quick flesh of a burning, or a white scurf; If it had a spreading and then the spreading disappeared; Or the first sign itself disappeared or was so lessened that both are less than the size of a split bean; Or if a boil, the quick flesh of a boil, a burning, the quick flesh of a burning, or a white scurf, formed a division between the first sign and the spreading Behold these lead to a leniency in the law.

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; let, therefore a paint of an intermediate shade be brought and applied around the outside of the nega, and it will then appear as on skin of intermediate shade. Rabbi Judah says: in determining the colors of negaim the law is to be lenient and not stringent; let,therefore, the negaim of the German be inspected on the color of his own body so that the law is lenient, and let that of the Ethiopian be inspected as if it were on 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.

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; let, therefore a paint of an intermediate shade be brought and applied around the outside of the nega, and it will then appear as on skin of intermediate shade. Rabbi Judah says: in determining the colors of negaim the law is to be lenient and not stringent; let,therefore, the negaim of the German be inspected on the color of his own body so that the law is lenient, and let that of the Ethiopian be inspected as if it were on 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.

A priest who is blind in one eye or the light of whose eyes is dim should not inspect negaim; for 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.

What is [the posture] of examining negaim? A man is inspected in the posture of one that hoes or one that gathers olives. And a woman [is inspected in the posture] of one who is arranging dough and one who nurses her child, and one that weaves at an upright loom if the nega was in the right armpit. Rabbi Judah says: also in the posture of one that spins flax if it was within the left armpit. Just as [is the posture] for examining for the nega, so too [is the posture] for shaving hair.

What is [the posture] of examining negaim? A man is inspected in the posture of one that hoes or one that gathers olives. And a woman [is inspected in the posture] of one who is arranging dough and one who nurses her child, and one that weaves at an upright loom if the nega was in the right armpit. Rabbi Judah says: also in the posture of one that spins flax if it was within the left armpit. Just as [is the posture] for examining for the nega, so too [is the posture] for shaving hair.

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 simultaneously 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 nor may one who is certified unclean be certified unclean again. One who is certified unclean may not be isolated nor may one who is isolated be certified unclean. But in the beginning, or at the end of a week, he may isolate on account of the one nega and isolate him on account of another one; he may certify him unclean on account of one sign and also certify him unclean on account of another sign; he may isolated the one sign and declare the other clean, or certify the one unclean and declare the other clean.

A bridegroom on whom a nega has appeared is given 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.

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. That white hair causes uncleanness at the beginning, it causes uncleanness whatever the state of its whiteness, 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.

Any doubtful nega is regarded as clean, except this case and one other. Which is that? If he had a bright spot of 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.

A bright spot the size of a split bean and in it there was quick 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 quick 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.

The following places in a person do not become unclean on account 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 on account of negaim Do not combine with other negaim, A nega is not considered to spread into them, Do not become unclean on account of quick flesh, And they do not act to prevent a person from being considered to have turned completely white. If subsequently a bald spot arose 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, A nega is not considered to spread into them, And they do not become unclean on account of quick 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.

The following places in a person do not become unclean on account 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 on account of negaim Do not combine with other negaim, A nega is not considered to spread into them, Do not become unclean on account of quick flesh, And they do not act to prevent a person from being considered to have turned completely white. If subsequently a bald spot arose 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, A nega is not considered to spread into them, And they do not become unclean on account of quick 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.

One who plucks out signs of uncleanness or burns quick flesh transgresses a negative commandment. And as regards 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 attain cleanness [after he has been certified unclean]? Rabbi Eliezer says: after another nega arises in him and he has attained cleanness after it. But the sages says: only after another nega has spread over his whole body or after his bright spot has been reduced to less than the size of a split bean.

One who plucks out signs of uncleanness or burns quick flesh transgresses a negative commandment. And as regards 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 attain cleanness [after he has been certified unclean]? Rabbi Eliezer says: after another nega arises in him and he has attained cleanness after it. But the sages says: only after another nega has spread over his whole body or after his bright spot has been reduced to less than the size of a split bean.

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 arises in him and he has attained cleanness after it. 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.

If a nega broke out completely upon 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 upon 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.

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 abroad. 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 of 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 quick flesh became a bright spot, he is unclean unless it breaks out covering all his body.

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 abroad. 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 of 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 quick flesh became a bright spot, he is unclean unless it breaks out covering all his body.

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 cleave together and appear as one, he is clean. If it broke out covering all his skin except white scurf, he is unclean. If the ends of his limbs reappeared in the color of white scurf, 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 white scurf less in size than a lentil, is a sign of uncleanness in the beginning, but it is not a sign of uncleanness at the end.

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 adjoined both or one of them, If a boil surrounded both or one of them, Or if a boil, the quick flesh of a boil, a burn, the quick flesh of a burn, or white scurf divided them [he is pure]. If quick flesh or white hair arose, he is unclean; But if neither quick flesh nor white hair arose he is clean. In all these cases if the ends of his limbs reappeared he remains as he was before. If the nega broke out, covering a part of him, he is unclean. If it broke out covering all of them, he is clean.

If one came with his whole body white, and on it there was quick 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 that of a large bright spot. Rabbi Elazar ben Azariah ruled: as when the ends of the limbs reappeared in a small bright spot.

There is one who shows his nega [to the priest] and thereby gains advantage, while there is one who shows and loses. 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.

There is one who shows his nega [to the priest] and thereby gains advantage, while there is one who shows and loses. 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.

A boil and a burn do not combine, nor do they spread from one to the other, nor do they spread from there to the skin of the flesh, nor 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, such is the scar of the boil that is spoken of in the Torah. If they were subsequently healed, even though there was a mark in their place, they are regarded as the skin of the flesh.

Yellow thin hair causes uncleanness whether it is clustered together or dispersed, whether it is encompassed or unencompassed, 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: Is it not logical: if white hair, against which other hair affords no protection, causes uncleanness only when it comes after the nega, how much more should yellow thin hair, against which other hair does afford 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.

A garment whose warp was colored and whose woof was white, or whose woof 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: let it be inspected as if it then appeared for the first time.

[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 in the beginning: 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 that which is torn out must be burnt, and it is necessary for a patch to be put on. Rabbi Nehemiah says: a patch is not necessary.

[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 in the beginning: 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 that which is torn out must be burnt, and it is necessary for a patch to be put on. Rabbi Nehemiah says: a patch is not necessary.

If the nega reappears on the garment, the patch is protected. If it reappears on the patch the garment must be burned. One who makes a patch from a garment that was isolated and then pronounced pure, 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.

If the nega reappears on the garment, the patch is protected. If it reappears on the patch the garment must be burned. One who makes a patch from a garment that was isolated and then pronounced pure, 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.

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: Shall I derive 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, for 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 of the size of a split bean. And one that reappears [is effective only if it is] of the size of a split bean.

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: Shall I derive 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, for 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 of the size of a split bean. And one that reappears [is effective only if it is] of the size of a split bean.

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 so also in the case of the two sides of a shirt, if a nega appears on the one, the other remains clean. If it appears on the shedded woof 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.

[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 affords protection to its hems, even though they are of purple wool.

[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 affords protection to its hems, even though they are of purple wool.

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 hair-net, the wrappings of scrolls, a coiled belt, the straps of a shoe or sandal that are at least as wide as a split bean, Behold these are susceptible to the uncleanness of negaim. A thick cloak on which a nega appeared: Rabbi Eliezer ben Jacob says: unless it appears on the texture and on 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.

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 hair-net, the wrappings of scrolls, a coiled belt, the straps of a shoe or sandal that are at least as wide as a split bean, Behold these are susceptible to the uncleanness of negaim. A thick cloak on which a nega appeared: Rabbi Eliezer ben Jacob says: unless it appears on the texture and on 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.

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 afterwards stones, wood and earth were brought into it, it remains clean. So also a garment in which there was no woven part that was three fingerbreadths square and a nega appeared in it and afterwards there was woven into it a piece of cloth three fingerbreadths square, it remains clean. A house does is not susceptible to negaim uncleanness unless there are in it stones, wood and earth.

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 afterwards stones, wood and earth were brought into it, it remains clean. So also a garment in which there was no woven part that was three fingerbreadths square and a nega appeared in it and afterwards there was woven into it a piece of cloth three fingerbreadths square, it remains clean. A house does is not susceptible to negaim uncleanness unless there are in it stones, wood and earth.

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 say: 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 that of two split beans and its breadth that of one split bean.

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 upon 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 upon my house," but rather, "Something like a plague has appeared upon 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." 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 cruse and his bucket. If the Torah thus 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!

[The priest] must not go into his own house to isolate it, nor may he stand within the house in which there is a nega. Rather, he must stand at the door of the house in which is there is a nega, and isolate it from there, as it is said, "The priest shall 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 shall order the stones with the plague in them to be pulled out and cast outside the city into an unclean place" (v.. "They shall take other stones and replace those stones with them, and take other dirt and plaster the house" (v.. He must not take stones from the one side and bring them to the other; nor earth from the one side and bring it to the other; nor 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 here they have said: Woe to the wicked, woe to 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 shall take other coating and plaster the house." His neighbor need not join with him in the plastering.

[The priest] must not go into his own house to isolate it, nor may he stand within the house in which there is a nega. Rather, he must stand at the door of the house in which is there is a nega, and isolate it from there, as it is said, "The priest shall 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 shall order the stones with the plague in them to be pulled out and cast outside the city into an unclean place" (v.. "They shall take other stones and replace those stones with them, and take other dirt and plaster the house" (v.. He must not take stones from the one side and bring them to the other; nor earth from the one side and bring it to the other; nor 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 here they have said: Woe to the wicked, woe to 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 shall take other coating and plaster the house." His neighbor need not join with him in the plastering.

He comes again at the end of the week and inspects the nega. If it has returned, "He shall break down the house, its stones, and its timber, and all the mortar of the house; and he shall carry them out of the city into an unclean place" (Leviticus 14:45). A spreading that adjoins [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.

He comes again at the end of the week and inspects the nega. If it has returned, "He shall break down the house, its stones, and its timber, and all the mortar of the house; and he shall carry them out of the city into an unclean place" (Leviticus 14:45). A spreading that adjoins [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.

He comes again at the end of the week and inspects the nega. If it has returned, "He shall break down the house, its stones, and its timber, and all the mortar of the house; and he shall carry them out of the city into an unclean place" (Leviticus 14:45). A spreading that adjoins [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.

There are ten [laws concerning the negaim in] houses:(1 + If during the first week a nega became faint or disappeared, it must be scraped and is then clean. (3 + 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 attained through the birds a new nega appeared, the house must be pulled down; But if it appeared after cleanness through the birds had been attained, it must be inspected as if it had appeared for the first time.

There are ten [laws concerning the negaim in] houses:(1 + If during the first week a nega became faint or disappeared, it must be scraped and is then clean. (3 + 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 attained through the birds a new nega appeared, the house must be pulled down; But if it appeared after cleanness through the birds had been attained, it must be inspected as if it had appeared for the first time.

In the case of a stone in a corner, when the stone is taken out it, he must take it all out; But when [the house is] torn down he tears down his own [part] and leaves that which 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.

A house in which a nega appeared if it had 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.

A house in which a nega appeared if it had 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.

If one who builds in cleanliness with stones from a house that was isolated and the nega returned 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.

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 [of the two] 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?

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 [of the two] 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?

If a person entered a house afflicted with a nega, carrying his clothes upon 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, unless he stayed as much time as is required for the eating of half a loaf of wheat bread and not of barley bread, while in a reclining posture and eating with some condiment.

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 affords protection by having a tightly fitting cover in the tent of a corpse affords protection by a tightly fitting cover in the house of one afflicted by a nega, And whatsoever affords protection when covered in the tent of a corpse affords protection when covered in the house of one afflicted with a nega, the words of Rabbi Meir. Rabbi Yose says: any vessel that affords protection by having a tightly fitting cover in the tent of a corpse affords protection when covered in the house of one afflicted with a nega; and whatsoever affords protection when covered in the tent of a corpse remains clean even when uncovered in a leprous house.

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 affords protection by having a tightly fitting cover in the tent of a corpse affords protection by a tightly fitting cover in the house of one afflicted by a nega, And whatsoever affords protection when covered in the tent of a corpse affords protection when covered in the house of one afflicted with a nega, the words of Rabbi Meir. Rabbi Yose says: any vessel that affords protection by having a tightly fitting cover in the tent of a corpse affords protection when covered in the house of one afflicted with a nega; and whatsoever affords protection when covered in the tent of a corpse remains clean even when uncovered in a leprous house.

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 affords protection by having a tightly fitting cover in the tent of a corpse affords protection by a tightly fitting cover in the house of one afflicted by a nega, And whatsoever affords protection when covered in the tent of a corpse affords protection when covered in the house of one afflicted with a nega, the words of Rabbi Meir. Rabbi Yose says: any vessel that affords protection by having a tightly fitting cover in the tent of a corpse affords protection when covered in the house of one afflicted with a nega; and whatsoever affords protection when covered in the tent of a corpse remains clean even when uncovered in a leprous house.

‘Wheat’ is an allusion to the house afflicted with scale disease as we have learned: If a person entered a house afflicted with a nega, carrying his clothes upon his shoulders, and his sandals and rings in his hands, both he and they become unclean immediately.