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 would they purify a metzora?A new earthenware flask and a quarter of a log of living water was put in it. Two undomesticated birds are also brought. One of these was slaughtered over the earthenware vessel and over the living 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. Near to these were brought the tips of the wings and the tip of the tail of the second bird. All were dipped together, and sprinkled upon the back of the metzora's hand seven times. Some say that the sprinkling was done upon his forehead. In the same manner one would sprinkle on the lintel of a house from the outside.

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 now comes to set free the living bird. He does not turn his face towards the sea or towards the city or towards the wilderness, for it is said, "But he shall let the living bird go out of the city into the open field" (Leviticus 14:53). He now comes to shave off the hair of the metzora. He passes a razor over the whole of his skin, and he [the metzora] washes his clothes and immerses himself. He is then clean so far as to not convey uncleanness by entrance, 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 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 off his hair a second time in the manner of the first shaving, he washes his garments and immerses himself. He is clean in so far as not to convey uncleanness as a sheretz, but he was still like a tevul yom. He may eat second tithe. After sunset he may eat terumah. After he had 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 child birth.

4 ד

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

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 act is of no validity.

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:

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 terefah, a partner must be purchased for the second and the first may be made use of. 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 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 mitzvah of the cedarwood is for it to be one cubit in length, and in thickness a quarter of that of the leg of a bed, 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 ז

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

On the eighth day he would bring three beasts: 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 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 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. He 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 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:

[The metzora] put in 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 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:

[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 towards the Holy of Holies, dipping it for every sprinkling. He then approached the metzora, to the same places that he applied the blood he now applied the oil, as it is said, "Over the same places as the blood of the guilt offering; 29 and what is left of the oil in his palm the priest shall put on the head of the one being cleansed, to make expiation for him before the Lord." (Leviticus 14:28-29). If he "put upon," he has made atonement, but if he did not "put upon," he did not make atonement, the words of Rabbi Akiba. Rabbi Yohanan ben Nuri says: these are but the remainders of the mitzvah. Whether he "put upon" or did not "put upon," atonement is made, only it is accounted to 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 anew, 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 anew.

11 יא

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

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 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 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, and thereby enable them to eat of 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 to which she is liable.

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 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 of Rabbi Joshua. He answered them: let him assign his possessions to another person, and bring the poor man's sacrifice.