1)

(a)The Mishnah presents the different Mar'os (appearances) of Nega'im as Shenayim she'Hein Arba. Shenayim in this context means - two Avos (specifically mentioned in the Pasuk) ...

(b)... Baheres and Se'eis.

(c)she'Hein Arba means that - together with the two Toldos, there are four.

(d)"Sapachas" means - secondary (Toldah) ...

(e)... and because it is written in between "Se'eis" and "Baheres", we learn one Toldah for each Av (see also Tos. Yom-Tov).

2)

(a)

1. Baheres (the most white of all) is as white as snow (Azah ka'Sheleg), and its Toldah - ke'Sid ha'Heichal (as white as the lime used to mark the Heichal).

2. According to R. Meir, Se'eis is as white as the membrane of an egg (ki'K'rum Beitzah), and its Toldah - as white as lamb's wool (ke'Tzemer Lavan [See Tos. Yom-Tov)).

(b)Based on the word "Se'eis" (in Tazri'a), R. Meir's reasoning is that - since Se'eis means raised, it must refer to the least white of them all, because the more bright something is, the deeper it appears to be.

(c)ke'Tzemer Lavan (the Toldah of Se'eis, according to R. Meir) - is whiter than ke'Sid Heichal (the Toldah of Baheres).

(d)R. Meir learns this from the word "Se'eis Levanah" (Ibid [which otherwise appears to be superfluous]) - implying that the Toldah of Se'eis should be whiter than that of Baheres (see also Tos. Yom-Tov).

3)

(a)The Chachamim maintain that - Se'eis is ke'Tzemer Rachel, and its Toldah ki'K'rum Beitzah ...

(b)... because logically, the two Avos are the two whitest Mar'os, and the Toldah of the whiter Av is likewise whiter than that of the less white one.

4)

(a)We learn from the Pasuk there "Vehayah be'Or Besaro le'Nega Tzara'as" (from the fact that the Torah writes it in the singular) that - some of the above combine to make up the Shi'ur ...

(b)... of a ki'Geris (half a large bean).

(c)Based on this D'rashah ...

1. ... the two Avos and each Av with its Toldah combine to make up the Shi'ur, but ...

2. ... the two Toldos do not.

(d)Consequently - according to R. Meir, ke'Sid ha'Heichal and ke'Tzemer Lavan will not combine; whereas in the opinion of the Chachamim, it is ki'Kerum Beitzah that will not combine with ke'Sid ha'Heichal (but ke'Tzemer Lavan, will).

5)

(a)Based on a Pasuk (see Tos. Yom-Tov [written in connection with Tzara'as in the location of a healed boil or burn), the Mishnah discusses Pasuch - a mark of Tzara'as that is a mixture of white and red of ka'Sheleg (Baheres) and of ke'Sid ha'Heichal (Se'eis).

(b)We learn from the Pasuk ...

1. ... "Se'eis Levanah, Baheres Levanah Adamdames" that - Se'eis is subject to white, and Baheres, to Pasuch.

2. ... "Nega Tzara'as" that - whatever the one is subject to, so is the other.

(c)According to R. Yishmael, the white of Baheres is more pronounced than the red, whereas in the case of Se'eis, it is the other way round. That being the case, he defines Pasuch of ...

1. ... 'ka'Sheleg' as - wine that is diluted with snow.

2. ... 'ke'Sid ha'Heichal' as - blood that is diluted with milk (see Tos. Yom-Tov).

6)

(a)R. Akiva however, equates Pasuch in both cases, defining it as - like wine diluted with water.

(b)And he describes the difference between them as - shel Sheleg being a stronger white, and shel Sid, weaker.

(c)The Halachah is like - R. Akiva.

7)

(a)The text 'Arba'ah Mar'os ha'Eilu Mitztarfin Zeh im Zeh ... ' is wrong - because not all four Mar'os combine.

(b)The correct text in the Mishnah is 'me'Arba Mar'os Nega'im ... ' (meaning that some of the Mar'os combine ... to make up the Shi'ur of a ki'Geris [the size of a large bean]).

(c)We already learned in the Mishnah which of the Mar'os combine ... . The only two which do not - are the two Toldos.

(d)The Rambam, who has the support of a Tosefta (see also Tos. Yom-Tov here & DH 'Veliftor es ha'Omed]), learns our Mishnah as it stands - because in his opinion, all four Mar'os do indeed combine.

8)

(a)The combination affects the Metzora in three areas; Liftor (to exempt), Lehachlit (to determine finally) - and Lehasgir (to lock up in his own house [see Tos. Yom-Tov regarding the order in both the Reisha and the Seifa]).

(b)Lehachlit itself has four branches; where either a piece of regular flesh or two white hairs appear in the middle of the white mark - when the mark spreads and when after being declared Tahor, the mark spreads to the entire body (see Tos. Yom-Tov).

(c)Leaving aside the latter case ...

1. ... the other three apply - after the first week, after the second week and after the Metzora has been declared Tahor.

2. ... only the first two cases however, apply - even if they appear right at the beginning (when the Metzora first appears before the Kohen [see Tos. Yom-Tov]).

(d)If the mark has neither spread nor faded (see Tos. Yom-Tov) after two weeks - the Metzora is Tahor.

9)

(a)In the event that ...

1. ... there are two black hairs on the mark, which turn white before the Kohen manages to lock up the Musgar - he must declare him a Muchlat.

2. ... the mark spreads to the entire body after the Kohen has declared the Metzora a Musgar or a Muchlat - he declares him Tahor.

(b)The Mishnah finally rules that - all Nega'im depend on these four Mar'os (see Tos. Yom-Tov & Tiferes Yisrael) ...

(c)... 1. & 2. A piece of regular flesh or two white hairs in the middle of the mark of Tzara'as; 3. The spreading of the mark, and 4. The mark spreading to the entire body after having been declared Tahor.

10)

(a)The Tana cites R. Chanina S'gan ha'Kohanim, who refers to a total of sixteen Mar'os Nega'im. According to R. Dosa ben Horkinas is - there are thirty-six (see Tos. Yom-Tov).

(b)The four Mar'os that we just discussed automatically become eight - inasmuch as there are four marks comprising red and white (Pasuch) as well as four pure white ones (see also Tos. Yom-Tov).

11)

(a)The remaining Mar'os pertaining to the skin are - those that occur in the place of Sh'chin (a boil) and Michveh (a burn).

(b)This counts as only four and not eight - because Sh'chin and Michveh count as one (since they are exactly the same).

(c)The Torah only separates them into two Parshiyos - to teach us that they do not combine to make up the Shi'ur of a ki'Geris.

(d)There are nevertheless sixteen Mar'os at this stage - because Pasuch pertains to Sh'chin and Michveh as well.

12)

(a)Another eight Mar'os pertain to Nesakim - Tzara'as in the place of one's hair or beard.

(b)The problem with this (the Rambam's) explanation is that - Nesakim are subject to any appearance (and not specifically to any of the four above-mentioned ones [see also Tos. Yom-Tov DH 'R. Dosa ben Horkinas]).

(c)Karachas and Gabachas are - bald patches at the back of the head and at the front, respectively, which count as four (since, like Sh'chin and Michveh, they are considered one).

13)

(a)The above account for thirty-two Mar'os. The remaining four comprise - a green or red mark on one's clothes, and a green or red mark on the bricks of one's house (see Tos. Yom-Tov).

(b)Akavya ben Mahalalel refers to seventy-two Mar'os Nega'im - because he counts each Mar'eh as two, one a Muchlat in the initial stage, and one that becomes Muchlat only at the end of one, two or three weeks.

14)

(a)R. Chanina S'gan ha'Kohanim forbids the initial examination of Tzara'as ...

1. ... on Sunday - because then the end of the first week (the seventh day) of quarantine will fall on Shabbos, and the Kohen is not permitted to examine Nega'im on Shabbos

2. ... on Monday - because then the end of the second week (the thirteenth day) will fall on Shabbos

(b)Similarly - he prohibits examining a stricken house on Monday (because then the end of the third week [the twenty-first day] will fall on Shabbos.

(c)R. Akiva however, maintains that - the Kohen is permitted to examine Nega'im on Shabbos.

15)

(a)Nega'im, according to R. Chanina S'gan ha'Kohanim, cannot be examined on Shabbos - because it is akin to judging, which the Chachamim forbade on Shabbos.

(b)The Halachah - is like R. Chanina S'gan ha'Kohanim (see Tos. Yom-Tov).

(c)In the event that the last day does fall on Shabbos - the Kohen waits until Sunday, and performs the examination then (see Meleches Shlomoh).

(d)The Tana comments that - this can be a Kula and it can be a Chumra (as we will now see).

16)

(a)The Mishnah now lists many cases where postponing the examination will turn out to be a Chumra. Assuming that two white hairs, which were there on Shabbos (see Tos. Yom-Tov DH 'Hayu ... '), the two most obvious cases of le'Kula are - if they either disappeared or turned black before the Kohen examines him on Sunday.

(b)Despite the fact that the Kohen would have declared him Tahor on Sunday anyway, even if he had examined him on Shabbos and declared him a Muchlat, this is considered a Kula - because if he had, the Metzora would have been obligated to bring a Korban, from which he is now Patur.

(c)The Tana - inserts a case of ...

1. ... two long white hairs (on Shabbos) that became short (on Sunday) among the Kulos, and so he does in a case where ...

2. ... a. one black and one white hair, and b. one short hair and one black, where the latter, in both cases, changed by Sunday.

(d)Neither of these latter cases are really Kulos - since the Kohen would have declared him Tahor anyway, even on if he had examined him on Shabbos.

(e)The Tana nevertheless includes them - because of the Seifa, where the reverse case is a Chumra (see Tos. Yom-Tov).

17)

(a)If there were two white hairs on Shabbos (a Siman Tum'ah), and by Sunday a Sh'chin or a Michveh appears ...

1. ... next to both of them or next to one of them - the Metzora is Tahor (see Tos. Yom-Tov), as is the case if it appears ...

2. ... surrounding both of them (see Tos. Yom-Tov) or surrounding one of them or ...

3. ... in between them.

(b)And if ...

1. ... an area of 'Michyas ha'Shechin (see Tos. Yom-Tov) or Michyas ha'Michveh' (healed boil or burn) divides between the two hairs - he is Tahor too, as he is if ...

2. ... a Bohak - (a Tahor plague on the skin [see Tos. Yom-Tov]) has surrounded them (see Tos. Yom-Tov).

(c)The Shi'ur Michyah that renders the Nega, Tamei is - k'Adashah (the size of a lentil).

(d)If the Michyah that was there on Shabbos disappeared by Sunday, the Metzora is obviously Tahor. If on Shabbos, the Michyah ...

1. ... is square, but it becomes round or long by Sunday - the Metzora is Tahor, and he is Tahor too, if it ...

2. ... is surrounded by the Nega, but the latter has grown smaller by Sunday so that the Michyah is touching its side, if it is ...

3. ... is all in one place but has now divided into a few locations (each less than a k'Adashah), or if it ...

4. ... is clear, but a boil, a Michyas ha'Shechin, a Michvah or a Bohak has appeared in the middle of it by Sunday.

18)

(a)If on Shabbos, the Nega has already spread (see Tos. Yom-Tov), but the addition disappeared by Sunday - the Metzora is Tahor, and he is Tahor too, if...

1. ... the Um (the original Nega) disappeared and the addition remained, or ...

2. ... one of them diminished, leaving a total of less than the Shi'ur of a G'ris.

(b)Finally, the Mishnah includes the case of a regular Nega which spread on Shabbos, but where a Shechin, Michyas ha'Shechin, Michvah, Michyas ha'Michvah or a Bohak divided between the Um and the spreading before the examination on Sunday - rendering the Metzora Tahor.

19)

(a)The Tana now lists many cases where postponing the examination will turn out to be a Chumra. Assuming that on Shabbos, the Nega contained either one black hair and one white hair, or two black hairs, the two most obvious cases of le'Chumra are - if by Sunday, either the black hair or both hairs respectively, have turned white.

(b)In a case where on Shabbos there were two ...

1. ... hairs, one white and one black, but by Sunday, the latter has turned white - the Metzora is Tamei (see Tos. Yom-Tov), as he is if there were two ...

2. ... white hairs, one long and one short, but by Sunday, the latter has grown long.

(c)If the Sh'chin or the Michvah which was beside the white hair/s on Shabbos, or if the Sh'chin or the Michvah, which divided the Nega in two on Shabbos, has disappeared by Sunday - the Kohen will declare the Metzora Tamei - only if the Sh'chin or the Michvah has left a mark on his flesh (see Tos. Yom-Tov).

(d)In the reverse of all the remaining cases which, in the Reisha, he ruled le'Kula (i.e. if on Shabbos there was no Michyah ... ; if there is but it was round or long ... ; if it was initially at the side of the Um or scattered ... ; a Sh'chin was initially placed in the middle of the Michyah ... ; a She'chin ... Michvah ... or a Bohak, initially surrounded it ... ; the Nega had not initially spread ... ; a Sh'chin ... , a Michvah ... or a Bohak initially divided between the Um and the spreading, but by Sunday, they had disappeared) - the Tana rules le'Chumra.