2ב׳
1 א

בַּהֶרֶת עַזָּה נִרְאֵית בַּגֶּרְמָנִי כֵּהָה, וְהַכֵּהָה בַכּוּשִׁי עַזָּה. רַבִּי יִשְׁמָעֵאל אוֹמֵר, בְּנֵי יִשְׂרָאֵל, אֲנִי כַפָּרָתָן, הֲרֵי הֵן כְּאֶשְׁכְּרוֹעַ, לֹא שְׁחוֹרִים וְלֹא לְבָנִים, אֶלָּא בֵינוֹנִיִּים. רַבִּי עֲקִיבָא אוֹמֵר, יֵשׁ לַצַּיָּרִים סַמְמָנִין שֶׁהֵן צָרִין צוּרוֹת שְׁחוֹרוֹת, לְבָנוֹת וּבֵינוֹנִיּוֹת. מֵבִיא סַם בֵּינוֹנִי וּמַקִּיפוֹ מִבַּחוּץ, וְתֵרָאֶה בַבֵּינוֹנִי. רַבִּי יְהוּדָה אוֹמֵר, מַרְאוֹת נְגָעִים לְהָקֵל אֲבָל לֹא לְהַחְמִיר, יֵרָאֶה הַגֶּרְמָנִי בִּבְשָׂרוֹ לְהָקֵל, וְהַכּוּשִׁי בַּבֵּינוֹנִי לְהָקֵל. וַחֲכָמִים אוֹמְרִים, זֶה וָזֶה בַּבֵּינוֹנִי:

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.

2 ב

אֵין רוֹאִים הַנְּגָעִים בַּשַּׁחֲרִית וּבֵין הָעַרְבַּיִם, וְלֹא בְתוֹךְ הַבַּיִת, וְלֹא בַיּוֹם הַמְעֻנָּן, לְפִי שֶׁהַכֵּהָה נִרְאֵית עַזָּה. וְלֹא בַצָּהֳרַיִם, לְפִי שֶׁעַזָּה נִרְאֵית כֵּהָה. אֵימָתַי רוֹאִין. בְּשָׁלשׁ, בְּאַרְבַּע, וּבְחָמֵשׁ, וּבְשֶׁבַע, וּבִשְׁמֹנֶה, וּבְתֵשַׁע, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, בְּאַרְבַּע, בְּחָמֵשׁ, בִּשְׁמֹנֶה, וּבְתֵשַׁע:

Negaim may not be inspected in the early morning or in the evening, nor in a house, nor on a cloudy day, because then the dull white appears like bright white; nor may they be inspected at noon, because then the bright white appears like dull white. When are they to be inspected? During the third, fourth, fifth, eighth or ninth hour, the words of Rabbi Meir. Rabbi Judah ruled: during the fourth, fifth, eighth or ninth hour.

3 ג

כֹּהֵן הַסּוּמָא בְאַחַת מֵעֵינָיו, אוֹ שֶׁכָּהָה מְאוֹר עֵינָיו, לֹא יִרְאֶה אֶת הַנְּגָעִים, שֶׁנֶּאֱמַר (ויקרא יג), לְכָל מַרְאֵה עֵינֵי הַכֹּהֵן. בַּיִת הָאָפֵל, אֵין פּוֹתְחִין בּוֹ חַלּוֹנוֹת לִרְאוֹת אֶת נִגְעוֹ:

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.

4 ד

כֵּיצַד רְאִיַּת הַנֶּגַע. הָאִישׁ נִרְאֶה כְעוֹדֵר, וּכְמוֹסֵק זֵיתִים. הָאִשָּׁה כְּעוֹרֶכֶת וּכְמֵנִיקָה אֶת בְּנָהּ, כְּאוֹרֶגֶת בְּעוֹמְדִין לַשֶּׁחִי לַיָּד הַיְמָנִית. רַבִּי יְהוּדָה אוֹמֵר, אַף כְּטוֹוָה בְפִשְׁתָּן לַשְּׂמָאלִית. כְּשֵׁם שֶׁנִּרְאֶה לְנִגְעוֹ, כָּךְ הוּא נִרְאֶה לְתִגְלַחְתּוֹ:

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.

5 ה

כָּל הַנְּגָעִים אָדָם רוֹאֶה, חוּץ מִנִּגְעֵי עַצְמוֹ. רַבִּי מֵאִיר אוֹמֵר, אַף לֹא נִגְעֵי קְרוֹבָיו. כָּל הַנְּדָרִים אָדָם מַתִּיר, חוּץ מִנִּדְרֵי עַצְמוֹ. רַבִּי יְהוּדָה אוֹמֵר, אַף לֹא נִדְרֵי אִשְׁתּוֹ שֶׁבֵּינָהּ לְבֵין אֲחֵרִים. כָּל הַבְּכוֹרוֹת אָדָם רוֹאֶה, חוּץ מִבְּכוֹרוֹת עַצְמוֹ:

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 firstlings may be examined by a person, except his own firstlings.