Mishnà su Levitico 13:78

The signs of negaim are two which, in fact, are four. The bright spot (baheret) is bright white like snow; secondary to it is the sign as white as the lime of the Temple. The rising (se'et) is as white of the skin of an egg; secondary to it is the like white wool, the words of Rabbi Meir. But the sages say: the rising (se'et) is white wool and secondary to it is like the white of the skin of an egg.

The signs of negaim are two which, in fact, are four. The bright spot (baheret) is bright white like snow; secondary to it is the sign as white as the lime of the Temple. The rising (se'et) is as white of the skin of an egg; secondary to it is the like white wool, the words of Rabbi Meir. But the sages say: the rising (se'et) is white wool and secondary to it is like the white of the skin of an egg.

The signs of negaim are two which, in fact, are four. The bright spot (baheret) is bright white like snow; secondary to it is the sign as white as the lime of the Temple. The rising (se'et) is as white of the skin of an egg; secondary to it is the like white wool, the words of Rabbi Meir. But the sages say: the rising (se'et) is white wool and secondary to it is like the white of the skin of an egg.

These four colors combine with each other to declare free [from uncleanness], to certify or to shut up. "To shut up" one who is at the end of the first week; "To declare free [from uncleanness]", one who is at the end of the second week. "To certify", one in which a discoloration or white hair arose, by the end of the first week, by the end of the second week or after it had been declared free [from uncleanness]. "To certify", when a spreading arose in it by the end of the first week, by the end of the second week or after it had been declared free [from uncleanness]. "To certify", when all one's skin turned white after it had been declared free from uncleanness; "To declare free from uncleanness’, when all one's skin turned white after the sign had been certified unclean or after it had been shut up. These are the colors of signs of negaim upon which depend all decisions concerning negaim.

These four colors combine with each other to declare free [from uncleanness], to certify or to shut up. "To shut up" one who is at the end of the first week; "To declare free [from uncleanness]", one who is at the end of the second week. "To certify", one in which a discoloration or white hair arose, by the end of the first week, by the end of the second week or after it had been declared free [from uncleanness]. "To certify", when a spreading arose in it by the end of the first week, by the end of the second week or after it had been declared free [from uncleanness]. "To certify", when all one's skin turned white after it had been declared free from uncleanness; "To declare free from uncleanness’, when all one's skin turned white after the sign had been certified unclean or after it had been shut up. These are the colors of signs of negaim upon which depend all decisions concerning negaim.

These four colors combine with each other to declare free [from uncleanness], to certify or to shut up. "To shut up" one who is at the end of the first week; "To declare free [from uncleanness]", one who is at the end of the second week. "To certify", one in which a discoloration or white hair arose, by the end of the first week, by the end of the second week or after it had been declared free [from uncleanness]. "To certify", when a spreading arose in it by the end of the first week, by the end of the second week or after it had been declared free [from uncleanness]. "To certify", when all one's skin turned white after it had been declared free from uncleanness; "To declare free from uncleanness’, when all one's skin turned white after the sign had been certified unclean or after it had been shut up. These are the colors of signs of negaim upon which depend all decisions concerning negaim.

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.

There are [laws] that apply to white hair that do not apply to quick flesh, while others apply to quick flesh and not to white hair. White hair causes uncleanness in a boil and in a burn, whether growing together or dispersed, and whether encompassed or unencompassed. There are [laws] that apply to quick flesh, for quick flesh causes uncleanness in scalp baldness and in forehead baldness, whether it was turned or was not turned, it prevents the cleanness of one who is turned all white, and causes uncleanness whatever its color, and these do not apply to white hair.

If the two hairs were black at the root and white at the tip he is clean. If they were white at the root and black at the tip he is unclean. How much whiteness must there be? Rabbi Meir says: any amount. Rabbi Shimon says: enough to be cut with a pair of scissors. If it was single at the root but split at the tip, and it looks like two hairs, he is clean. If a bright spot had [two] white hairs or black hair he is unclean, for we are not concerned that the place of the black hair lessened the space of the bright spot, since the former is of no consequence.

A bright spot the size of a split bean and there was nothing else, and then there appeared a bright spot of the size of half a split bean having two hairs, this one is declared unclean. Because they said: if the bright spot preceded the white hair he is unclean; if the white hair preceded the bright spot he is clean; and if it is doubtful he is unclean. Rabbi Joshua regards this as unsolvable.

Any doubt in negaim in the beginning is regarded as clean before uncleanness has been established, but after uncleanness has been established a doubt is regarded as unclean. How is this so? If two men came to a priest one having a bright spot the size of a split bean and the other having one of the size of a sela, and at the end of the week each had one the size of a sela, and it is not known on which of them the spreading had occurred, Whether this occurred with one man or with two men, each is clean. Rabbi Akiva said: if one man is involved he is unclean, but if two men are involved each is clean.

Akavia ben Mahalalel testified concerning four things. They said to him: Akavia, retract these four things which you say, and we will make you the head of the court in Israel. He said to them: it is better for me to be called a fool all my days than that I should become [even] for one hour a wicked man before God; So they shouldn’t say: “he withdrew his opinions for the sake of power.” He used to pronounce impure the hair which has been left over [in leprosy], And green (yellow) blood (of vaginal discharge); But the Sages declared them clean. He used to permit the wool of a first-born animal which was blemished and which had fallen out and had been put in a niche, the first-born being slaughtered afterwards; But the sages forbid it. He used to say: a woman proselyte and a freed slave-woman are not made to drink of the bitter waters. But the Sages say: they are made to drink. They said to him: it happened in the case of Karkemith, a freed slave-woman who was in Jerusalem, that Shemaiah and Avtalion made her drink. He said to them: they made her drink an example (and not the real water). Whereupon they excommunicated him; and he died while he was under excommunication, and the court stoned his coffin. Rabbi Judah said: God forbid [that one should say] that Akavia was excommunicated; for the courtyard is never locked for any man in Israel who was equal to Avavia ben Mahalalel in wisdom and the fear of sin. But whom did they excommunicate? Eliezer the son of Hanoch who cast doubt against the laws concerning the purifying of the hands. And when he died the court sent and laid a stone on his coffin. This teaches that whoever is excommunicated and dies while under excommunication, his coffin is stoned.

Akavia ben Mahalalel testified concerning four things. They said to him: Akavia, retract these four things which you say, and we will make you the head of the court in Israel. He said to them: it is better for me to be called a fool all my days than that I should become [even] for one hour a wicked man before God; So they shouldn’t say: “he withdrew his opinions for the sake of power.” He used to pronounce impure the hair which has been left over [in leprosy], And green (yellow) blood (of vaginal discharge); But the Sages declared them clean. He used to permit the wool of a first-born animal which was blemished and which had fallen out and had been put in a niche, the first-born being slaughtered afterwards; But the sages forbid it. He used to say: a woman proselyte and a freed slave-woman are not made to drink of the bitter waters. But the Sages say: they are made to drink. They said to him: it happened in the case of Karkemith, a freed slave-woman who was in Jerusalem, that Shemaiah and Avtalion made her drink. He said to them: they made her drink an example (and not the real water). Whereupon they excommunicated him; and he died while he was under excommunication, and the court stoned his coffin. Rabbi Judah said: God forbid [that one should say] that Akavia was excommunicated; for the courtyard is never locked for any man in Israel who was equal to Avavia ben Mahalalel in wisdom and the fear of sin. But whom did they excommunicate? Eliezer the son of Hanoch who cast doubt against the laws concerning the purifying of the hands. And when he died the court sent and laid a stone on his coffin. This teaches that whoever is excommunicated and dies while under excommunication, his coffin is stoned.

Rabbi Shimon said: when is this the case? When the quick flesh was exactly the size of a lentil. But if it was larger than a lentil, the excess is a sign of spreading of the inner one, and the outer one is unclean. If there was white scurf less that the size of a lentil, it is a sign of the spreading of the inner bright spot but it is not a sign of spreading of the outer one.

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.

The following bright spots are clean:Those that one had before the Torah was given, Those that a non-Jew had when he converted; Or a child when it was born, Or those that were in a crease and were subsequently uncovered. If they were on the head or the beard, on a boil, a burn or a blister that is festering, and subsequently the head or the beard became bald, and the boil, burn or blister turned into a scar, they are clean. If they were on the head or the beard before they grew hair, and they then grew hair and subsequently became bald, or if they were on the body before the boil, burn or blister before they were festering and then these formed a scar or were healed: Rabbi Eliezer ben Jacob said that they are unclean since at the beginning and at the end they were unclean, But the sages say: they are clean.

The following bright spots are clean:Those that one had before the Torah was given, Those that a non-Jew had when he converted; Or a child when it was born, Or those that were in a crease and were subsequently uncovered. If they were on the head or the beard, on a boil, a burn or a blister that is festering, and subsequently the head or the beard became bald, and the boil, burn or blister turned into a scar, they are clean. If they were on the head or the beard before they grew hair, and they then grew hair and subsequently became bald, or if they were on the body before the boil, burn or blister before they were festering and then these formed a scar or were healed: Rabbi Eliezer ben Jacob said that they are unclean since at the beginning and at the end they were unclean, But the sages say: they are clean.

The following bright spots are clean:Those that one had before the Torah was given, Those that a non-Jew had when he converted; Or a child when it was born, Or those that were in a crease and were subsequently uncovered. If they were on the head or the beard, on a boil, a burn or a blister that is festering, and subsequently the head or the beard became bald, and the boil, burn or blister turned into a scar, they are clean. If they were on the head or the beard before they grew hair, and they then grew hair and subsequently became bald, or if they were on the body before the boil, burn or blister before they were festering and then these formed a scar or were healed: Rabbi Eliezer ben Jacob said that they are unclean since at the beginning and at the end they were unclean, But the sages say: they are clean.

A bright spot in which there were no signs of uncleanness: At the beginning, or at the end of the first week, he is isolated; At the end of the second week or after it had been pronounced clean, he is pronounced clean. If while the priest was about to isolate him or to pronounce him clean, signs of uncleanness appeared in it, he certifies him as unclean. A bright spot in which there are signs of uncleanness, he certifies him as unclean. If while the priest was about to certify it as unclean the signs of uncleanness disappeared: If at the beginning, or at the end of the first week, he isolates him; But if at the end of the second week or after the spot had been pronounced clean, he is pronounced clean.

A bright spot in which there were no signs of uncleanness: At the beginning, or at the end of the first week, he is isolated; At the end of the second week or after it had been pronounced clean, he is pronounced clean. If while the priest was about to isolate him or to pronounce him clean, signs of uncleanness appeared in it, he certifies him as unclean. A bright spot in which there are signs of uncleanness, he certifies him as unclean. If while the priest was about to certify it as unclean the signs of uncleanness disappeared: If at the beginning, or at the end of the first week, he isolates him; But if at the end of the second week or after the spot had been pronounced clean, he is pronounced clean.

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.

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.

A bright spot the size of a split bean in which there was quick flesh the size of a lentil and then it broke out covering a person's entire skin and then the quick flesh disappeared, or if the quick flesh disappeared and then the bright spot broke out covering all his skin, he is clean. If quick flesh arose [subsequently], he is unclean. If white hair grew [subsequently]: Rabbi Joshua rules that he is unclean, But the sages rule that he is clean.

A bright spot in which there was white hair and then it broke out covering his entire skin, even though the white hair remained in its place, he is clean. A bright spot in which there was a spreading and then it broke out covering his entire skin, he is clean. But in all of these cases if [even] the ends of the his limbs reappeared [in their natural color], he is unclean. If it broke out covering a part of his skin he is unclean; If it broke out covering all his skin he is clean.

If it broke out covering all of his skin all at once: If this originated in a condition of cleanness, he is unclean; But if it originated in a condition of uncleanness, he is clean. One who becomes clean after having been isolated is exempt from the uncovering his head and rending his clothes, from shaving his hair and from bringing the birds. If he becomes clean after he had been certified unclean, he is liable to all these. Both convey uncleanness by entering.

Nothing is forbidden on account of kilayim except [a mixture of] wool and linen. No [clothing material] is subject to uncleanness by scale disease except wool or linen. Priests do not wear any materials to serve in the Temple except for wool and linen. Camel’s wool with sheep’s wool, that have been mixed together: if the greater part is camel’s wool, it is permitted [to mix it with linen], but if the greater part is sheep’s wool, it is forbidden; if it is half and half, it is forbidden. The same applies to hemp and linen mixed together.

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.

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.

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.

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.

[Black hair] that sprouts up affords protection against yellow hair and against a spreading, whether it was clustered together or dispersed, whether it was encompassed or unencompassed. And that which is left [over from before the scall] affords protection against yellow hair and against a spreading, whether it is clustered together or dispersed, and also when encompassed, but it affords no protection where it is at the side unless it is distant from the standing hair by the place of two hairs. If one hair was yellow and the other black, or if one was yellow and the other white, they afford no protection.

How does one shave who has a scall? He shaves outside it and leaves next to it two hairs in order to determine whether it spreads. If he was certified unclean on account of yellow hair, and then the yellow hair disappeared and other yellow hair appeared, and so also if there was a spreading, irrespective of whether the certification took place at the beginning, at the end of the first week, at the end of the second week or after his release from uncleanness, behold he remains as he was before. If he was certified unclean on account of a spreading, and the spreading disappeared and then reappeared, and so also if there was yellow hair, irrespective of whether the certification took place at the end of the first week, at the end of the second week or after his release from uncleanness, he remains as he was before.

One who has a scall with yellow hair within it is unclean. If subsequently black hair grew in it, he is clean; even if the black hair disappeared again he remains clean. Rabbi Shimon ben Judah says in the name of Rabbi Shimon: any scall that has once been pronounced clean can never again be unclean. Rabbi Shimon says: any yellow hair that has once been pronounced clean can never again be unclean.

Scalp baldness (karahat) or forehead baldness (gabahat) may become unclean in two weeks and by two signs: by quick flesh or by spreading. What constitutes baldness? If one ate neshem or smeared himself with neshem or had a wound from which hair can no longer grow. What is the extent of scalp baldness? From the crown sloping backwards to the protruding cartilage of the neck. What is the extent of forehead baldness? From the crown sloping forwards to the region facing the hair above. Scalp baldness and forehead baldness cannot be combined, nor is spreading from one to the other effective. Rabbi Judah says: if there is hair between them they cannot be combined, but if there is none they must be combined.

[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 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.

[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 garment that had been isolated was mixed up with others, all are clean. If it was cut up and made into shreds, it is clean, and benefit may be derived from it. But if a garment that had been certified unclean was mixed up with others, all are unclean. If it was cut up and made into shreds it also remains unclean and it is forbidden to have any benefit from it.

If an unclean person stood under a tree and a clean person passed by, the latter becomes unclean. If a clean person stood under a tree and an unclean one passed by, the former remains clean. If the latter stood still, the former becomes unclean. Similarly in the case of a leprous stone he remains clean. But if it was set down he becomes unclean.