ב"ה
Rambam - 1 Chapter a Day
Tum'at Tsara'at - Chapter 7
Tum'at Tsara'at - Chapter 7
1When a person had a baheret and—whether at the outset or after isolation1 —he was definitively deemed as impure because of one of the signs of impurity or he was isolated and then the tzara’at spread over his entire body and his skin turned white, he is pure.2 This applies whether it turned while he was isolated or after he was deemed definitively as impure.אמִי שֶׁהָיְתָה בוֹ בַּהֶרֶת וְהֻחְלַט בְּאֶחָד מִסִּימָנֵי טֻמְאָה, בֵּין בַּתְּחִלָּה בֵּין אַחַר הֶסְגֵּר, אוֹ שֶׁהֻסְגַּר, וְאַחַר כָּךְ פָּרְחָה הַצָּרַעַת בְּכֻלּוֹ וְנֶהְפַּךְ לָבָן, בֵּין שֶׁנֶּהְפַּךְ מִתּוֹךְ הֶסְגֵּר בֵּין מִתּוֹךְ הֶחְלֵט - הֲרֵי זֶה טָהוֹר.
If, however, he was isolated and no sign of impurity emerged and as a result, he was released from the inspection process, but after being released, the tzara’at covered his entire body, he is deemed definitively impure.3אֲבָל אִם הֻסְגַּר, וְלֹא נוֹלַד לוֹ סִימַן טֻמְאָה, וְנִפְטַר, וּלְאַחַר הַפְּטוּר פָּרְחָה הַצָּרַעַת בְּכֻלּוֹ - הֲרֵי זֶה טָמֵא מֻחְלָט.
2The following rules apply when a person comes initially4 while he is entirely white with tzara’at. If he has a patch of healthy skin or two white hairs, he is deemed definitively impure.5 If there is no sign of impurity, he is isolated for one week. If white hair or a patch of healthy skin emerges, he is deemed definitively impure. If no sign emerges, he is isolated for a second week. If no sign emerges, he is deemed pure, for the laws applying to this large baheret6 are the same as those governing a small one.7בהַבָּא בַּתְּחִלָּה וְהוּא כֻלּוֹ הָפַךְ לָבָן: אִם הָיְתָה בוֹ מִחְיָה אוֹ שְׁתֵּי שְׂעָרוֹת לְבָנוֹת, מַחְלִיטוֹ. אִם אֵין שָׁם סִימַן טֻמְאָה, מַסְגִּירִין אוֹתוֹ שָׁבוּעַ רִאשׁוֹן; נוֹלַד לוֹ שֵׂעָר לָבָן, אוֹ מִחְיָה - מַחְלִיטוֹ. לֹא נוֹלַד בּוֹ כְּלוּם, מַסְגִּירוֹ שָׁבוּעַ שֵׁנִי; לֹא נוֹלַד לוֹ סִימַן טֻמְאָה, הֲרֵי זֶה טָהוֹר - שֶׁדִּין בַּהֶרֶת זוֹ הַגְּדוֹלָה כְּדִין הַקְּטַנָּה.
If he was deemed impure because of two white hairs that emerged and either both or one of them turned black,8 either both or one of them became short,9 a boil grew next to either of them or one of them or encompassed both of them or one of them,10 a boil, a healed boil, a burn, a healed burn, or a bohak11 divided one hair from the other,12 he is pure.הֶחְלִיטוֹ בְּשֵׂעָר לָבָן שֶׁנּוֹלַד בּוֹ, וְהִשְׁחִירוּ שְׁתֵּיהֶן אוֹ אַחַת מֵהֶן, הִקְצִירוּ שְׁתֵּיהֶן אוֹ אַחַת מֵהֶן, נִסְמַךְ הַשְּׁחִין לִשְׁתֵּיהֶן אוֹ לְאַחַת מֵהֶן, הִקִּיף הַשְּׁחִין אֶת שְׁתֵּיהֶן אוֹ אַחַת מֵהֶן, אוֹ שֶׁחֲלָקָן הַשְּׁחִין וּמִחְיַת הַשְּׁחִין וְהַמִּכְוָה וּמִחְיַת הַמִּכְוָה וְהַבֹּהַק - הֲרֵי זֶה טָהוֹר.
If white hair or healthy flesh emerges, he is impure, because he came initially while entirely white.13נוֹלַד לוֹ שֵׂעָר לָבָן אַחֵר, אוֹ מִחְיָה - הֲרֵי זֶה טָמֵא, מִפְּנֵי שֶׁבָּא כֻּלּוֹ לָבָן בַּתְּחִלָּה.
Whether the tzara’at spread over the person’s entire skin all at once or whether it spread little by little until he became entirely white, if this occurred while the person was isolated or while he was deemed definitively impure, he is pure. If it occurred after he was released from the inspection process, he is impure. And if it occurred at the outset, he should be isolated. Similarly, it is irrelevant whether the blemish is entirely of one shade or that it is entirely white, but has the four shades of white14 and the four shades of petuch15 intermingled. All of these shades can be combined and considered as a single blemish, whether to cause the person to be declared pure16 or to be declared impure,17 as we explained.18אֶחָד שֶׁפָּרְחָה הַצָּרַעַת בְּכֻלּוֹ כְּאַחַת, וְאֶחָד שֶׁפָּשְׂתָה וּפָרְחָה מְעַט מְעַט עַד שֶׁהִלְבִּין כֻּלּוֹ - אִם מִתּוֹךְ הֶסְגֵּר אוֹ מִתּוֹךְ הֶחְלֵט, טָהוֹר; וְאִם אַחַר הַפְּטוּר, טָמֵא; וְאִם בַּתְּחִלָּה, יַסְגִּיר. אֶחָד שֶׁהָיָה כֻלּוֹ מַרְאֶה אֶחָד אוֹ שֶׁהָיָה כֻלּוֹ לָבָן בְּאַרְבַּע הַמַּרְאוֹת שֶׁבַּלֹּבֶן וּבְאַרְבַּע שֶׁל פָּתוּךְ - הַכֹּל מִצְטָרְפִין, בֵּין לְטַהֲרוֹ בֵּין לְטַמְּאוֹ, כְּמוֹ שֶׁבֵּאַרְנוּ.
3The following rules apply when a person had a baheret the size of a gris in which there was a patch of healthy flesh the size of a lentil and he was deemed definitively impure because of the healthy flesh. Afterwards, the tzara’at spread over his entire body and the healthy flesh disappeared. Alternatively, the healthy flesh disappeared and then the tzara’at spread over his entire body.19 He is considered as pure.20 This applies even if white hair emerges.גהָיְתָה בוֹ בַּהֶרֶת כִּגְרִיס, וּבָהּ מִחְיָה כַּעֲדָשָׁה, וְהֻחְלַט בַּמִּחְיָה, וּפָרְחָה הַצָּרַעַת בְּכֻלּוֹ, וְאַחַר כָּךְ הָלְכָה הַמִּחְיָה, אוֹ שֶׁהָלְכָה הַמִּחְיָה תְּחִלָּה, וְאַחַר כָּךְ פָּרְחָה בְּכֻלּוֹ - הֲרֵי זֶה טָהוֹר, וַאֲפִלּוּ נוֹלַד לוֹ שֵׂעָר לָבָן.
If, however, healthy skin emerges, he is impure, as Leviticus 12:14 states: “On the day he exhibits healthy flesh, he will be deemed impure,” provided the healthy flesh is the size of a square superimposed on a lentil21 or larger.נוֹלְדָה בוֹ מִחְיָה - טָמֵא, שֶׁנֶּאֱמַר "וּבְיוֹם הֵרָאוֹת בּוֹ בָּשָׂר חַי יִטְמָא". וְהוּא, שֶׁתִּהְיֶה כַּעֲדָשָׁה מְרֻבַּעַת אוֹ יָתֵר.
Different rules apply if one had a baheret with white hair and he was deemed impure because of it and afterwards, the tzara’at spread over his entire body. Even though the white hair remains in place, he is pure, as can be derived from the verse: “On the day he exhibits healthy flesh, he will be deemed impure.” Implied is that a person whose entire skin turned white after being deemed definitively impure or being isolated becomes impure because of healthy flesh, but not because of white hair.הָיְתָה בוֹ בַּהֶרֶת וּבָהּ שֵׂעָר לָבָן, וְהֻחְלַט בְּשֵׂעָר לָבָן, וְאַחַר כָּךְ פָּרְחָה בְּכֻלּוֹ, אַף עַל פִּי שֶׁשֵּׂעָר לָבָן בִּמְקוֹמוֹ עוֹמֵד - טָהוֹר, שֶׁנֶּאֱמַר "וּבְיוֹם הֵרָאוֹת בּוֹ בָּשָׂר חַי יִטְמָא" - בְּמִחְיָה מִתְטַמֵּא זֶה שֶׁנֶּהְפַּךְ כֻּלּוֹ לָבָן אַחַר הֶחְלֵט אוֹ אַחַר הֶסְגֵּר, וְאֵינוֹ מִטַּמֵּא בְּשֵׂעָר לָבָן.
If he was deemed impure because his blemish spread and then it continued to spread and covered his entire body, he is pure. If he exhibits any healthy flesh, he is impure.הֶחְלִיטוֹ בְּפִשָּׂיוֹן, וְאַחַר כָּךְ פָּשְׂתָה וּפָרְחָה בְּכֻלּוֹ - טָהוֹר; וְאִם נִרְאֵית בּוֹ מִחְיָה, טָמֵא.
4Even the tips of limbs that do not impart impurity as healthy flesh when they are located in the midst of a baheret,22 do impart impurity and prevent a person from being deemed pure if his entire flesh turns white.דאַף רָאשֵׁי אֵיבָרִים שֶׁאֵינָן מְטַמְּאִין מִשּׁוּם מִחְיָה שֶׁבְּתוֹךְ הַבַּהֶרֶת, מְטַמְּאִין וּמְעַכְּבִין אֶת הַנֶּהְפַּךְ כֻּלּוֹ לָבָן.
What is implied? When all the flesh of a person who was definitively deemed impure or who was isolated turns white because of tzara’at with the exception of a lentil’s size of healthy flesh,23 even if the healthy flesh is located on his fingertip, the tip of his nose, or the like, he remains impure.24כֵּיצַד? מֻחְלָט אוֹ מֻסְגָּר שֶׁהִלְבִּין כֻּלּוֹ בְּצָרַעַת חוּץ מִכַּעֲדָשָׁה בָּשָׂר חַי, אֲפִלּוּ בְּרֹאשׁ אֶצְבָּעוֹ אוֹ בְּרֹאשׁ חָטְמוֹ וְכַיּוֹצֵא בָהֶן - הֲרֵי הוּא בְּטֻמְאָתוֹ.
Similarly, if a person’s entire flesh turned white and he was declared pure and then a lentil’s size of healthy flesh returned, even at the tips of one of his limbs, he should be definitively deemed impure.וְכֵן זֶה שֶׁנֶּהְפַּךְ כֻּלּוֹ לָבָן וְטָהַר, אִם חָזַר בּוֹ כַּעֲדָשָׁה בָּשָׂר חַי, אֲפִלּוּ בְּרֹאשׁ אֶחָד מִן הָאֵיבָרִים - הֲרֵי זֶה מֻחְלָט.
If his flesh turned entirely to a shade of tzara’at except for a lentil’s size portion—even on the tips of his limbs—that turned to a bohak, he should be deemed definitively impure, as can be derived from Leviticus 13:12: “If... the tzara’at will cover the entire skin....” Implied is that it must be covered by tzara’at, not a bohak. Even if part of the lentil’s size portion was healthy flesh and part was a bohak, it is a sign of impurity.25נֶהְפַּךְ כֻּלּוֹ לְמַרְאֵה צָרַעַת חוּץ מִכַּעֲדָשָׁה, אֲפִלּוּ בְּרֹאשׁ אֶחָד מִן הָאֵיבָרִים שֶׁנֶּהְפַּךְ לְבֹהַק - הֲרֵי זֶה טָמֵא מֻחְלָט, שֶׁנֶּאֱמַר "וְהִנֵּה כִסְּתָה הַצָּרַעַת" - לֹא הַבֹּהַק. אֲפִלּוּ הָיְתָה מִקְצָת הָעֲדָשָׁה בָּשָׂר חַי וּמִקְצָתָהּ בֹּהַק - הֲרֵי זֶה סִימַן טֻמְאָה.
If a person’s entire flesh turned to one of the shades of tzara’at and he was declared pure and then a portion of his flesh turned to the color of a bohak, he remains pure until he exhibits a lentil’s size of healthy flesh, as implied by the verse: “On the day he exhibits healthy flesh....”26 Implied is that he must exhibit healthy flesh, not a bohak.27נֶהְפַּךְ כֻּלּוֹ לְמַרְאֵה צָרַעַת וְטָהַר, וְאַחַר כָּךְ חָזַר בּוֹ בָּשָׂר כְּמַרְאֵה הַבֹּהַק - הֲרֵי זֶה טָהוֹר, עַד שֶׁיֵּרָאֶה בוֹ כַּעֲדָשָׁה בָּשָׂר חַי, שֶׁנֶּאֱמַר "וּבְיוֹם הֵרָאוֹת בּוֹ בָּשָׂר חַי" - לֹא בֹהַק.
If a lentil’s size portion of flesh changed appearance, part was healthy flesh and part was a bohak, it is not considered a sign of impurity28 and the person is still considered as pure.29חָזַר בּוֹ כַּעֲדָשָׁה, מִקְצָתָהּ בָּשָׂר חַי וּמִקְצָתָהּ בֹּהַק - אֵינוֹ סִימַן טֻמְאָה, וַהֲרֵי הוּא בְּטָהֳרָתוֹ.
5Whenever tzara’at spreads over the entire body of an impure person, he becomes pure. If a lentil’s size portion of healthy flesh was revealed, he is impure.30 If his entire flesh was again covered with tzara’at, he is pure. If healthy flesh was again revealed, he is impure. These rulings are given even if the cycle repeats itself 100 times.31הכָּל טָמֵא שֶׁפָּרְחָה הַצָּרַעַת בְּכֻלּוֹ, טָהוֹר; נִתְגַּלָּה מִמֶּנּוּ כַּעֲדָשָׁה בָּשָׂר חַי, נִטְמָא; חָזַר וְנִתְכַּסָּה בְּצָרַעַת, טָהוֹר; חָזַר וְנִתְגַּלָּה, נִטְמָא - אֲפִלּוּ מֵאָה פְעָמִים.
If healthy flesh began to be revealed and it continues to grow and the size of the tzara’at shrinks, the person remains impure until the baheret becomes smaller than a gris.הִתְחִיל הַבָּשָׂר הַחַי לְהִתְגַּלּוֹת, וַהֲרֵי הוּא מוֹסִיף וְהוֹלֵךְ, וְהַצָּרַעַת מִתְמַעֶטֶת - הֲרֵי זֶה בְּטֻמְאָתו, עַד שֶׁתִּתְמַעֵט הַבַּהֶרֶת מִכִּגְרִיס.
6Any portion of skin that is fit to contract impurity because o f a baheret but remains healthy prevents a person whose entire flesh is becoming white from being placed in that category. Any portion of skin that is not fit to contract impurity because of a baheret does not prevent a person whose entire flesh is becoming white from being placed in that category although that portion of skin remains healthy.וכָּל הָרָאוּי לִטַּמֵּא בְּנֶגַע הַבַּהֶרֶת, מְעַכֵּב הַהוֹפֵךְ כֻּלּוֹ לָבָן; וְכָל שֶׁאֵינוֹ רָאוּי לִטַּמֵּא בְּנֶגַע הַבַּהֶרֶת, אֵינוֹ מְעַכֵּב.
What is implied? When tzara’at spreads over a person’s entire skin, but not on his head or his chin, nor onto a festering boil or burn or there is less than a lentil’s size portion of healthy flesh next to a festering boil or burn or to his head or chin, he is pure.32כֵּיצַד? פָּרְחָה בְּכֻלּוֹ, אֲבָל לֹא בָּרֹאשׁ וּבַזָּקָן, בַּשְּׁחִין וּבַמִּכְוָה הַמּוֹרְדִין, אוֹ שֶׁנִּשְׁאַר פָּחוֹת מִכַּעֲדָשָׁה בָּשָׂר חַי סָמוּךְ לַשְּׁחִין וְלַמִּכְוָה הַמּוֹרְדִין, וְלָרֹאשׁ וְלַזָּקָן - הֲרֵי זֶה טָהוֹר.
If the hair fell from the head and the chin or if a scab formed over the boil or the burn, the person is impure until the tzara’at spreads to them, for they are fit to contract impurity because of a baheret.33חָזַר הָרֹאשׁ וְהַזָּקָן וְנִקְרְחוּ, וְכֵן אִם חָיוּ הַשְּׁחִין וְהַמִּכְוָה וְהֶעֱלוּ צָרֶבֶת - הֲרֵי זֶה טָמֵא, עַד שֶׁתִּפְרַח הַצָּרַעַת בָּהֶן; שֶׁהֲרֵי הֵן רְאוּיִין לַבַּהֶרֶת.
If there were two beharot, one had a sign of impurity34 and one was pure,35 the pure one spread to the impure and then covered the person’s skin entirely, he is deemed pure. The rationale is that he was previously deemed definitively impure,36 even though it was the pure one that spread.37הָיוּ בָהּ שְׁתֵּי בֶהָרוֹת, אַחַת יֵשׁ בָּהּ סִימַן טֻמְאָה וְאַחַת טְהוֹרָה, וּפָרְחָה הַטְּהוֹרָה לַטְּמֵאָה, וְאַחַר כָּךְ פָּרְחָה בְּכֻלּוֹ - הֲרֵי זֶה טָהוֹר; מִפְּנֵי שֶׁהָיָה מֻחְלָט בְּטֻמְאָה, אַף עַל פִּי שֶׁהַטְּהוֹרָה הִיא שֶׁפָּרְחָה.
Furthermore, this ruling applies even if one of the beharot was on his upper lip and the other on his lower lip or on two of his fingers or on his two eyelids, and thus when they are closed together, the two beharot appear as one.38 Nevertheless, since tzara’at spread over the person’s entire skin, he is pure.וְלֹא עוֹד, אֶלָּא אֲפִלּוּ הָיוּ אַחַת בִּשְׂפָתוֹ הָעֶלְיוֹנָה וְאַחַת בִּשְׂפָתוֹ הַתַּחְתּוֹנָה, אוֹ בִּשְׁתֵּי אֶצְבְּעוֹתָיו, אוֹ בִּשְׁנֵי רִיסֵי עֵינָיו, וּכְשֶׁהֵן נִדְבָּקִין זֶה לְזֶה נִרְאִין שְׁתֵּי הַבֶּהָרוֹת כְּבַהֶרֶת אַחַת, הוֹאִיל וּפָרְחָה בְּכֻלּוֹ - טָהוֹר.
7There are those who show their blemishes to a priest and benefit from doing so, because they showed it to him early and did not delay, and others who suffer from doing so.זיֵשׁ מַרְאֶה נִגְעוֹ לַכֹּהֵן וְנִשְׂכָּר מִפְּנֵי שֶׁהִקְדִּים לְהַרְאוֹתוֹ וְלֹא נִתְאַחֵר; וְיֵשׁ מַרְאֶה וּמַפְסִיד.
What is implied? A person was definitively deemed impure. His signs of impurity disappeared, but he did not have the opportunity to show this development to a priest before the tzara’at spread over his entire body. He is pure.39 If, however, he had acted earlier and showed it to the priest previously, he would have been released from the inspection process before it spread over his entire body. Thus it would have spread after he was released, in which instance, he would be deemed definitively impure, as we explained.40כֵּיצַד? מִי שֶׁהָיָה מֻחְלָט, וְהָלְכוּ לָהֶן סִימָנֵי טֻמְאָה, וְלֹא הִסְפִּיק לְהַרְאוֹתוֹ לַכֹּהֵן, עַד שֶׁפָּרְחָה בְּכֻלּוֹ - טָהוֹר; וְאִלּוּ קָדַם וְהֶרְאָה לַכֹּהֵן, וּפְטָרוֹ קֹדֶם שֶׁיֵּהָפֵךְ, וְנֶהְפַּךְ אַחַר הַפְּטוּר - הָיָה מֻחְלָט, כְּמוֹ שֶׁבֵּאַרְנוּ.
If he had a baheret without any signs of impurity and he did not have the opportunity to show it to a priest before it spread over his entire body, he is impure and must be isolated. If, however, he had acted earlier and had shown it to the priest, he would have been isolated before it spread. Thus it would have spread after he was isolated, in which instance, he would be pure, as we explained.הָיְתָה בוֹ בַּהֶרֶת, וְאֵין בָּהּ כְּלוּם, וְלֹא הִסְפִּיק לְהַרְאוֹתוֹ לַכֹּהֵן, עַד שֶׁפָּרְחָה בְּכֻלּוֹ - הֲרֵי זֶה טָמֵא, וְצָרִיךְ הֶסְגֵּר; וְאִלּוּ קָדַם וְהֶרְאָה לַכֹּהֵן, וְהִסְגִּירוֹ קֹדֶם שֶׁיֵּהָפֵךְ, וְנֶהְפַּךְ מִתּוֹךְ הֶסְגֵּר - הָיָה טָהוֹר, כְּמוֹ שֶׁבֵּאַרְנוּ.
Footnotes
1.
I.e., at the end of the first or second week.
2.
As Leviticus 13:12 states: “If... the tzara’at will cover the entire skin... then he shall declare the affliction to be pure.”
3.
Nega’im 8:1 relates this general principle: “If [the tzara’at] spreads [over one’s entire body], while he is impure, then he is pure...; while he is pure, then he is impure.” Even a person who is isolated is considered as impure in this context.
Note the contrast to the law stated in Chapter 8, Halachah 12, with regard to a netek that spreads over a person’s entire head. The Kessef Mishneh (in his gloss to Chapter 8, Halachah 12) cites Rav Yosef Corcus who explains that the laws regarding a baheret are more stringent, because Leviticus 13:11 specifically states: “He is impure.” Implied is that the leniency that a person is considered pure if the baheret covers his entire body applies only when he had previously been deemed impure.
4.
Without having been examined for this tzara’at condition previously.
5.
I.e., they are signs of impurity. Since he is seeking a ruling while pure, based on the principle mentioned in note 3, he is deemed impure.
6.
The one covering his entire skin.
7.
Which are described in Chapter 10, Halachah 1. See also Chapter 1, Halachah 7.
8.
Or any other color.
9.
Less than the minimum measure stated in Chapter 2, Halachah 1.
10.
In which instance, the white hair which would serve as a sign of impurity is not considered to be in the baheret, as stated in Chapter 2, Halachah 4.
11.
See Chapter 1, Halachah 1, for a definition of this term.
12.
In which instance, the two hairs are not considered to be in the same baheret, as stated in Chapter 2, op. cit.
13.
The last phrase is explaining why the white hair is considered as a sign of impurity: because it was turned white by an existing blemish. See Chapter 2, Halachah 6. This requirement does not apply with regard to healthy flesh.
14.
See Chapter 1, Halachah 2.
15.
A white hue with slight redness mixed in (Chapter 1, Halachah 4).
16.
If the blemish covered him entirely.
17.
If it did not cover his entire flesh, but was larger than a gris.
18.
Chapter 1, Halachah 5.
19.
The tzara’at spread before a priest could declare him pure because the sign of impurity had disappeared (Kessef Mishneh).
20.
For his entire flesh was covered with tzara’at while he was impure, as stated in Halachah 1.
21.
See Chapter 3, Halachah 1.
22.
See Chapter 3, Halachah 8.
23.
Implied is that if there is less than a lentil-sized portion of healthy flesh, the person is pure.
24.
Note the contrast to the portions of the body mentioned in Chapter 6, Halachah 1.
25.
This concept applies to the entire body, not only to the tips of the limbs.
26.
In his Commentary to the Mishnah (Nega’im 8:6), the Rambam derives this concept from a different verse.
27.
I.e., while a bohak is not considered as tzara’at, it also cannot be considered as healthy flesh.
28.
For there is not a lentil’s size portion of healthy flesh.
29.
The Ra’avad differs with the Rambam’s ruling, citing a teaching from the Sifri that when a bohak is mixed with healthy flesh, the person is impure. The Kessef Mishneh justifies the Rambam’s ruling.
30.
These two clauses restate information mentioned previously. They are mentioned only as an introduction to the coming concepts. The Rambam’s words imply that if there is less than a lentil’s size portion of healthy flesh, he remains pure.
31.
One hundred is merely a figure of speech. Whether the cycle repeats more or less than one hundred times, the law remains the same.
32.
Because the areas mentioned are not fit to contract impurity; see Chapter 6, Halachot 1 and 4.
33.
As stated in ibid.:2.
The Kessef Mishneh follows a different understanding of Nega’im 8:5 (the Rambam’s source). Hence he objects to the Rambam’s ruling.
34.
Healthy skin, white hair, or it had spread (Chapter 1, Halachah 10).
35.
I.e., it lacked any sign that could cause it to be deemed impure.
36.
Because of the other baheret.
37.
I.e., generally, when a baheret that is pure spreads over the person’s entire body, he is impure (Halachah 1). Nevertheless, that ruling is not given in this situation, because the person was impure previously [the Rambam’s Commentary to the Mishnah (Nega’im 8:6)].
38.
The Rambam’s ruling is based on the above mishnah. The logic appears to be that even though the two beharot appear as one and thus there is more reason to think that it is the pure baheret that spread, since the person was considered as impure beforehand, he is considered as pure. It must be noted that the other commentaries to the mishnah — and even the Rambam’s own Commentary to the Mishnah — interpret that clause differently.
39.
Because his tzara’at covered his entire body while he was deemed impure [the Rambam’s Commentary to the Mishnah (Nega’im 8:10)].
40.
See Halachah 1.
Rabbi Eliyahu Touger is a noted author and translator, widely published for his works on Chassidut and Maimonides.
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