14י״ד
1 א

כֵּיצַד מְטַהֲרִין אֶת הַמְּצֹרָע. הָיָה מֵבִיא פְיָלִי שֶׁל חֶרֶשׂ חֲדָשָׁה וְנוֹתֵן לְתוֹכָהּ רְבִיעִית מַיִם חַיִּים, וּמֵבִיא שְׁתֵּי צִפֳּרִים דְּרוֹר. שָׁחַט אֶת אַחַת מֵהֶן עַל כְּלִי חֶרֶשׂ וְעַל מַיִם חַיִּים. חָפַר וְקוֹבְרָהּ בְּפָנָיו. נָטַל עֵץ אֶרֶז וְאֵזוֹב וּשְׁנִי תוֹלַעַת וּכְרָכָן בִּשְׁיָרֵי הַלָּשׁוֹן, וְהִקִּיף לָהֶם רָאשֵׁי אֲגַפַּיִם וְרֹאשׁ הַזָּנָב שֶׁל שְׁנִיָּה. טָבַל וְהִזָּה שֶׁבַע פְּעָמִים לְאַחַר יָדוֹ שֶׁל מְצֹרָע, וְיֵשׁ אוֹמְרִים, עַל מִצְחוֹ. וְכָךְ הָיָה מַזֶּה עַל הַשְּׁקוֹף שֶׁבַּבַּיִת מִבַּחוּץ:

How does one purify the leper? He would bring a new earthenware pitcher and place within it a Revi'it [specific unit of volume] of spring water and bring two wild birds. He slaughters one of them over the earthenware vessel and the spring water. He digs and buries it before him. He takes cedar wood, and hyssop and a red string and ties them together with the ends of the string. He surrounds them with the tips of the wings and the tip of the tail of the second one. He dips and sprinkles seven times on the back of the hand of the leper. Some say on his forehead. And so too would he sprinkle on the outer lintel of the house.

2 ב

בָּא לוֹ לְשַׁלֵּחַ אֶת הַצִּפּוֹר הַחַיָּה, אֵינוֹ הוֹפֵךְ פָּנָיו לֹא לַיָּם וְלֹא לָעִיר וְלֹא לַמִּדְבָּר, שֶׁנֶּאֱמַר (ויקרא יד), וְשִׁלַּח אֶת הַצִּפֹּר הַחַיָּה אֶל מִחוּץ לָעִיר אֶל פְּנֵי הַשָּׂדֶה. בָּא לְגַלֵּחַ אֶת הַמְּצֹרָע, הֶעֱבִיר תַּעַר עַל כָּל בְּשָׂרוֹ, וְכִבֵּס בְּגָדָיו, וְטָבַל, טָהוֹר מִלְּטַמֵּא בְּבִיאָה, וַהֲרֵי הוּא מְטַמֵּא כַשֶּׁרֶץ. נִכְנַס לִפְנִים מִן הַחוֹמָה, מְנֻדֶּה מִבֵּיתוֹ שִׁבְעַת יָמִים, וְאָסוּר בְּתַשְׁמִישׁ הַמִּטָּה:

He comes to him to send away the living bird, he does not face the sea nor the city nor the desert, as it says (Leviticus 14) "He shall send away the living bird outside the city toward the field." He comes to shave the leper, he passes a razor over all of his body, washes his clothing, and immerses. He is pure in that he does not make [places] impure by entering, but he makes things impure like a vermin. He can enter within the wall, but he cannot enter his house for seven days and he is forbidden from sexual relations.

3 ג

בַּיּוֹם הַשְּׁבִיעִי מְגַלֵּחַ תִּגְלַחַת שְׁנִיָּה כַּתִּגְלַחַת הָרִאשׁוֹנָה, כִּבֶּס בְּגָדָיו וְטָבַל, טָהוֹר מִלְּטַמֵּא כַשֶּׁרֶץ, וַהֲרֵי הוּא טְבוּל יוֹם, אוֹכֵל בַּמַּעֲשֵׂר. הֶעֱרִיב שִׁמְשׁוֹ, אוֹכֵל בַּתְּרוּמָה. הֵבִיא כַפָּרָתוֹ, אוֹכֵל בַּקָּדָשִׁים. נִמְצְאוּ שָׁלשׁ טְהָרוֹת בַּמְּצֹרָע וְשָׁלשׁ טְהָרוֹת בַּיּוֹלֶדֶת:

On the seventh day he shaves a second shaving like the first shaving, he washes his clothing and immerses. He is [now] pure in that he does not make things impure like a vermin, and is now [in terms of purity status] a Tevul Yom [someone who has immersed on that day]. He is permitted to eat tithes. Once the sun sets he can eat from Terumah [a portion of a crop given to a priest which becomes holy upon separation]. Once he brings his atonement [sacrifices] he can eat from holy things. It is found that there are three stages of purity by a leper and three stages of purity by one who gives birth.

4 ד

שְׁלשָׁה מְגַלְּחִין וְתִגְלַחְתָּן מִצְוָה, הַנָּזִיר וְהַמְּצֹרָע וְהַלְוִיִּם. וְכֻלָּן שֶׁגִּלְּחוּ שֶׁלֹּא בְתַעַר אוֹ שֶׁשִּׁיְּרוּ שְׁתֵּי שְׂעָרוֹת, לֹא עָשׂוּ כְלוּם:

Three people shave and their shaving is a commandment: The Nazirite, the leper, and Levites. All of them who shaved without a razor or who left two hairs have accomplished nothing.

5 ה

שְׁתֵּי צִפֳּרִים מִצְוָתָן שֶׁיְּהוּ שָׁווֹת בַּמַּרְאֶה וּבַקּוֹמָה וּבַדָּמִים, וּלְקִיחָתָן כְּאֶחָת. אַף עַל פִּי שֶׁאֵינָם שָׁווֹת, כְּשֵׁרוֹת. לָקַח אַחַת הַיּוֹם וְאַחַת לְמָחָר, כְּשֵׁרוֹת. שָׁחַט אַחַת מֵהֶן וְנִמְצֵאת שֶׁלֹּא דְרוֹר, יִקַּח זוּג לַשְּׁנִיָּה. הָרִאשׁוֹנָה מֻתֶּרֶת בַּאֲכִילָה. שְׁחָטָהּ וְנִמְצֵאת טְרֵפָה, יִקַּח זוּג לַשְּׁנִיָּה. הָרִאשׁוֹנָה מֻתֶּרֶת בַּהֲנָאָה. נִשְׁפַּךְ הַדָּם, תָּמוּת הַמִּשְׁתַּלַּחַת. מֵתָה הַמִּשְׁתַּלַּחַת, יִשָּׁפֵךְ הַדָּם:

The two birds, their commandment is that they be similar in appearance, height and value, and should be bought at the same time. Even if they are not the same they are [still] valid. If he bought one today and one tomorrow they are valid. If he slaughtered one of them and found that it was not wild, he should bring a partner for the second one. The first one is permitted to be eaten. If he slaughtered it and found it to be a Terefah [an animal with a mortal condition such that it would die within one year], he should bring a partner for the second one. The first is permitted in benefit. If the blood spilled, the one to be sent away must die. If the one to be sent away dies, the blood must be spilled out.

6 ו

מִצְוַת עֵץ אֶרֶז, אָרְכּוֹ אַמָּה וְעָבְיוֹ כִרְבִיעַ כֶּרַע הַמִּטָּה. אֶחָד לִשְׁנַיִם, וּשְׁנַיִם לְאַרְבָּעָה. מִצְוַת אֵזוֹב, לֹא אֵזוֹב יָוָן, לֹא אֵזוֹב כּוֹחֲלִי, לֹא אֵזוֹב רוֹמִי, לֹא אֵזוֹב מִדְבָּרִית, וְלֹא כָל אֵזוֹב שֶׁיֶּשׁ לוֹ שֵׁם לְוָי:

The commandment of the cedar wood is that its length should be one cubit and its width should be a quarter of the leg of a bed, cutting one piece to two and then those two to four. The commandment of the hyssop is that it should not be Greek hyssop or blue hyssop or Roman hyssop or desert hyssop or any type of hyssop which has an accompanying name.

7 ז

בַּיּוֹם הַשְּׁמִינִי מֵבִיא שָׁלשׁ בְּהֵמוֹת, חַטָּאת וְאָשָׁם וְעוֹלָה. וְהַדַּל הָיָה מֵבִיא חַטַּאת הָעוֹף וְעוֹלַת הָעוֹף:

On the eighth day he brings three animals: A sin-offering, a guilt-offering, and a burnt-offering. A poor person brings the bird sin-offering and the bird burnt-offering.

8 ח

בָּא לוֹ אֵצֶל הָאָשָׁם, וְסָמַךְ שְׁתֵּי יָדָיו עָלָיו, וּשְׁחָטוֹ, וְקִבְּלוּ שְׁנֵי כֹהֲנִים אֶת דָּמוֹ, אֶחָד בִּכְלִי, וְאֶחָד בַּיָּד. זֶה שֶׁקִּבֵּל בַּכְּלִי, בָּא וּזְרָקוֹ עַל קִיר הַמִּזְבֵּחַ. וְזֶה שֶׁקִּבֵּל בַּיָּד, בָּא לוֹ אֵצֶל הַמְּצֹרָע. וְהַמְּצֹרָע טָבַל בְּלִשְׁכַּת הַמְּצֹרָעִים. בָּא וְעָמַד בְּשַׁעַר נִקָּנוֹר. רַבִּי יְהוּדָה אוֹמֵר, לֹא הָיָה צָרִיךְ טְבִילָה:

He comes to the guilt-offering, and leans his two hands on it, slaughters it and two priests capture its blood, one in a vessel and one in his hand. The one who captures it in the vessel goes and throws it on the wall of the altar. The one who captures it in his hand goes to the leper. The leper immerses in the chamber of the lepers. He then goes and stands in the Gate of Nikanor. Rabbi Yehuda says he does not require immersion.

9 ט

הִכְנִיס רֹאשׁוֹ, וְנָתַן עַל תְּנוּךְ אָזְנוֹ. יָדוֹ, וְנָתַן עַל בֹּהֶן יָדוֹ. רַגְלוֹ, וְנָתַן עַל בֹּהֶן רַגְלוֹ. רַבִּי יְהוּדָה אוֹמֵר, שְׁלָשְׁתָּם הָיָה מַכְנִיס כְּאֶחָד. אֵין לוֹ בֹּהֶן יָד, בֹּהֶן רֶגֶל, אֹזֶן יְמָנִית, אֵין לוֹ טָהֳרָה עוֹלָמִית. רַבִּי אֱלִיעֶזֶר אוֹמֵר, נוֹתֵן הוּא עַל מְקוֹמָן. רַבִּי שִׁמְעוֹן אוֹמֵר, אִם נָתַן עַל שֶׁל שְׂמֹאל, יָצָא:

He extends his head and [the priest] places the blood on the cartilage of his ear. [He then extends] his hand and he places the blood on the thumb of his hand. [He then extends] his food and he places the blood on the big toe of his foot. Rabbi Yehuda says he would extend all three at once. If he does not have the thumb of a hand, the big toe of a foot, or a right ear, he can never become pure. Rabbi Eliezer says, he can place [the blood] on their places. Rabbi Shimon says if he put it on his left, it is valid.

10 י

נָטַל מִלֹּג הַשֶּׁמֶן וְיָצַק לְתוֹךְ כַּפּוֹ שֶׁל חֲבֵרוֹ. וְאִם יָצַק לְתוֹךְ כַּף עַצְמוֹ, יָצָא. טָבַל וְהִזָּה שֶׁבַע פְּעָמִים כְּנֶגֶד בֵּית קֹדֶשׁ הַקֳּדָשִׁים, עַל כָּל הַזָּיָה טְבִילָה. בָּא לוֹ אֵצֶל הַמְּצֹרָע, מְקוֹם שֶׁהוּא נוֹתֵן אֶת הַדָּם, שָׁם הוּא נוֹתֵן אֶת הַשֶּׁמֶן, שֶׁנֶּאֱמַר (ויקרא יד), עַל מְקוֹם דַּם הָאָשָׁם. וְהַנּוֹתָר מִן הַשֶּׁמֶן אֲשֶׁר עַל כַּף הַכֹּהֵן יִתֵּן עַל רֹאשׁ הַמִּטַּהֵר לְכַפֵּר. אִם נָתַן, כִּפֵּר. וְאִם לֹא נָתַן, לֹא כִפֵּר, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר, שְׁיָרֵי מִצְוָה הֵן, בֵּין שֶׁנָּתַן בֵּין שֶׁלֹּא נָתַן, כִּפֵּר, וּמַעֲלִין עָלָיו כְּאִלּוּ לֹא כִפֵּר. חָסַר הַלֹּג עַד שֶׁלֹּא יָצַק, יְמַלְאֶנּוּ. מִשֶּׁיָּצַק, יָבִיא אַחֵר בַּתְּחִלָּה, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי שִׁמְעוֹן אוֹמֵר, חָסַר הַלֹּג עַד שֶׁלֹּא נָתַן, יְמַלְאֶנּוּ. מִשֶּׁנָּתַן, יָבִיא אַחֵר בַּתְּחִלָּה:

He then takes from the Log [specific unit of volume] of oil and pours some on the palm of his friend [the other priest]. If he poured it into his own palm it is valid. He dips [his finger in the oil] and sprinkles seven times towards the Holy of Holies and before every sprinkling there was a dipping. He then came to the leper and wherever he placed the blood, there he places the oil, as it says (Leviticus 14) "On the place of the blood of the guilt-offering. What remains from the oil in the palm of the priest he should place on the head of the person being purified to atone." If he placed it he atones, if not he does not atone, says Rabbi Akiva. Rabbi Yochanan ben Nuri says, they are the leftover of a commandment and regardless of whether he places it or he does not place it he atones but we consider him as if he did not atone. If part of the Log was deficient before he poured it, he must refill it, once he pours it out he must bring another as in the beginning, says Rabbi Akiva. Rabbi Shimon says, if the Log was deficient before he placed it he must refill it, once he placed it he must bring another as in the beginning.

11 יא

מְצֹרָע שֶׁהֵבִיא קָרְבָּנוֹ עָנִי וְהֶעֱשִׁיר, אוֹ עָשִׁיר וְהֶעֱנִי, הַכֹּל הוֹלֵךְ אַחַר חַטָּאת, דִּבְרֵי רַבִּי שִׁמְעוֹן. רַבִּי יְהוּדָה אוֹמֵר, אַחַר הָאָשָׁם:

A leper who brought his sacrifices while poor and then became rich, or while rich and then became poor, everything goes after the sin-offering, says Rabbi Shimon. Rabbi Yehuda says it goes after the guilt-offering.

12 יב

מְצֹרָע עָנִי שֶׁהֵבִיא קָרְבַּן עָשִׁיר, יָצָא. וְעָשִׁיר שֶׁהֵבִיא קָרְבַּן עָנִי, לֹא יָצָא. מֵבִיא אָדָם עַל יְדֵי בְנוֹ, עַל יְדֵי בִתּוֹ, עַל יְדֵי עַבְדּוֹ וְשִׁפְחָתוֹ קָרְבַּן עָנִי, וּמַאֲכִילָן בַּזְּבָחִים. רַבִּי יְהוּדָה אוֹמֵר, אַף עַל יְדֵי אִשְׁתּוֹ מֵבִיא קָרְבַּן עָשִׁיר, וְכֵן כָּל קָרְבָּן שֶׁהִיא חַיָּבֶת:

A poor leper who brought the sacrifices of a rich man fulfilled his obligation, but a rich man who brought the sacrifices of a poor man did not fulfill his obligation. A man can bring for his son, his daughter, his slave, or his maidservant the offering of a poor person and then feed them from offerings. Rabbi Yehuda says even for his wife he can bring the offering of a rich person and so too for every offering she is obligated [to bring].

13 יג

שְׁנֵי מְצֹרָעִים שֶׁנִּתְעָרְבוּ קָרְבְּנוֹתֵיהֶם, קָרַב קָרְבָּנוֹ שֶׁל אַחַד מֵהֶם, וּמֵת אַחַד מֵהֶם, זוֹ שֶׁשָּׁאֲלוּ אַנְשֵׁי אֲלֶכְּסַנְדְּרִיָּא אֶת רַבִּי יְהוֹשֻׁעַ. אָמַר לָהֶם, יִכְתֹּב נְכָסָיו לְאַחֵר וְיָבִיא קָרְבַּן עָנִי:

If the offerings of two lepers became mixed up, if the offering of one of them was offered and the other one of them died, this is what the people of Alexandria asked Rabbi Yehoshua and he said to them, he should write all of his property to the other person and bring the offering of a poor person.