Rambam - 1 Chapter a Day

As stated in Chapter 13, Halachah 1, only garments of wool, linen, and leather contract this type of impurity.

See Chapter 1, Halachah 7.

The Sifra states that ordinary red or green shades are not sufficient for the anomaly to be considered as tzara’at.

Leviticus 13:49, 51.

In his Commentary to the Mishnah (Nega’im 11:4), the Rambam writes that the repetition of the root letters — yerakrak instead of yarok, adamdam, instead of adom — implies additional intensity. See also the Sifra to the above verse.

I.e., if half a gris is intense red and half, intense green, the affliction is considered to be a gris in size.

After the passage of one week.

As stated in Leviticus 13:50.

Ibid.:51-52.

I.e., it is no longer intense red or intense green. Nevertheless, since a blemish was originally present, it should be isolated for another week. The Ra’avad differs with the Rambam concerning this point and maintains that if the blemish is no longer intensely red or green, it is pure even if it increased in size. The Kessef Mishneh justifies the Rambam’s interpretation.

Here the term kives should be understood according to its literal meaning (see Halachah 5). It is not referring to immersion in the mikveh as is sometimes the case.

Leviticus 13:54.

For the seventh day is considered the last day of the first week and the first day of the second week.

I.e., any color other than intense red or intense green, or even a weakened shade of those colors.

This can be derived from Leviticus 13:57 which states: “If the blemish will be seen again.” Implied is that it will be seen in its original place. Now if that original place was ripped out, how could it be seen there? Because a patch was placed on the garment.

Ibid.:58.

Ibid.:55.

I.e., and not a new blemish.

See Chapter 4, Halachah 1.

In his Commentary to the Mishnah (Nega’im 14:7), the Rambam explains that since the Torah mentions an “increase,” even the slightest enlargement is sufficient to render it impure. The Ra’avad notes that this concept applies not only to blemishes on garments, but also to blemishes on a person’s flesh and on buildings.

Leviticus 13:51 states: “for the blemish has spread on the garment.” The term “blemish” indicates a blemish the size of a gris. Hence, if the new blemish is not of that size, it is not significant (ibid.).

Towards the conclusion of Halachah 1.

Even to the slightest degree, as stated at the beginning of this halachah.

I.e., because the color of the blemish weakened, as stated in Halachah 1.

I.e., it is considered as if the blemish expanded during the three week period.

In Halachah 1.

Since the verse does not merely say that the blemish should be washed, but “that on which the blemish is found,” one can infer that part of the garment should also be washed.

See Hilchot Issurei Bi’ah 9:37-38. The seven detergents are: the saliva of a person who has not eaten, beans that have been chewed, urine that has become sour, lye, natron, cumin powder, and bleach.

It is considered as a different blemish [the Rambam’s Commentary to the Mishnah (Nega’im 11:6)].

As explained in note 15, this is the meaning of Leviticus 13:57: “If the blemish will be seen again... it should be burnt in fire.”

Our translation follows — and will continue to do so throughout this halachah — the standard printed text of the Rambam’s Commentary to the Mishnah (op. cit.). It must be noted that Rav Kappach’s edition of that commentary offers an entirely different interpretation, explaining that this is speaking about an instance when the blemish is found on the new garment

It is still considered as a part of the garment from which it was detached. Since that garment must be burnt, the patch should also be burnt with it.

Because it is as if a blemish appeared on it again.

For in this respect, it is considered as part of the second garment.

As stated in Halachah 1.

As is the law regarding a small blemish.

Compare to the laws regarding a person whose entire body was covered by a blemish (Chapter 7, Halachah 2).

The Ra’avad accepts the first clause of the Rambam’s ruling, but maintains that the second clause appears to run in opposition to the standard text of Sanhedrin 87b-88a. Moreover, he maintains that just like with regard to blemishes on a person’s body, if they cover the entire body after the person was released, he is impure (Chapter 7, Halachot 1-2), so too, here, if the blemishes appear after the garment was released from the inspection process, it is impure. The Kessef Mishneh quotes Rav Yosef Corcus who explains that a connection is made between blemishes on a garment and netakim, for with regard to both, the terms karachat and gabachat are used. Hence, just like a netek that covers the person’s entire head is pure even if it appears after he was released (Chapter 8, Halachah 12), so too, a blemish on a garment is pure, even if it appears after the garment was released from the inspection process.

Our translation is based on the Rambam’s Commentary to the Mishnah (Nega’im 11:11).

This interpretation is found in the Sifra and in Unkelos’ translation.

If it appears white, it contracts impurity. If it appears colored, it does not.

I.e., a thumbreadth (Hilchot Bikkurim 6:15); 2 cm according to Shiurei Torah, 2.4 cm according to Chazon Ish.

A cloth less than that size is not considered significant.

Because at the outset, the surface on which a blemish was discovered must be fit to contract impurity. See Chapter 6, Halachah 4.

Each of the patches is less than three fingerbreadths by three fmgerbreadths [the Rambam’s Commentary to the Mishnah (Nega’im 11:7)].

In that source, the Rambam. writes that it was common for checkered garments of this type to be worn in the era of the Mishnah.

If, however, a blemish is discovered on a colored path, the garment is not isolated, because, as stated in Halachah 10, colored garments do not contract impurity due to tzara’at.

The minimum size of a blemish. If the white spot is only a gris in size, the blemish does not have the potential to increase in size. Nevertheless, it can be deemed impure, as the Rambam proceeds to explain.