1)

(a)The Mishnah rules that ...

1. ... a regular Baheres (that is Azah ka'Sheleg) on the skin of a Geramni (an albino [see Tos. Yom-Tov and Tiferes Yisrael]) - is Tahor, whereas ...

2. ... a dim white mark (that is paler than ki'Kerum Beitzah) on the skin of a black man - is Tamei (and initially renders him a Metzora Musgar) ...

(b)... because the Mar'eh is determined by the skin of the person who is being examined (see Tos. Yom-Tov [and the former appears paler than K'rum Beitzah, whereas the latter appears brighter than K'rum Beitzah]).

(c)According to R. Yishmael, B'nei Yisrael are like Eshkero'a - box-wood (a kind of cedar wood).

(d)What he means ...

1. ... by that is that - all Metzora'im are judged by the same standard white.

2. ... when he adds 'Ani Kaparasan' is that - so strong was his love of B'nei Yisrael, that he was willing to suffer on their behalf, in order to cleanse them of their sins (see also Tos. Yom-Tov).

2)

(a)R. Akiva refers to Tzayarim - artists who work with black, white and medium-color (grey) paint.

(b)The significance of these painters is that - R. Akiva goes after the medium shade, irrespective of the color of the person concerned ...

(c)... like R. Yishmael (see Tos. Yom-Tov).

3)

(a)R. Yehudah ...

1. ... based on the Pasuk "be'Or Besaro" rules that - in the case of an albino, we go after the stricken man's skin Lehakel (like the Tana Kama), whereas in the case of ...

2. ... a black man, based on the Pasuk "be'Or ha'Basar" - we gauge the white according to a medium white appearance (like everybody else [like R. Yishmael and R. Akiva]).

(b)The Chachamim - gauge both the Nega of an albino and that of a black man like everybody else ...

(c)... like R. Akiva (see Tos. Yom-Tov).

4)

(a)Based on the Pasuk "le'Chol Mar'eh Einei ha'Kohen" (see Tos. Yom-Tov), a Kohen may not examine Nega'im" - in the early hours of the morning or at twilight (Bein-ha'Shemashos).

(b)We learn it from there - by comparing those times of day (which are lacking in sunlight) to a Kohen whose eyesight is lacking and who is therefore precluded from examining Nega'im.

(c)He is also forbidden to examine Nega'im inside the house (see Tos. Yom-Tov) - because strong shades of white appear pale there, and for the same reason ...

(d)... he may not examine them - in the middle of the day (see Tos. Yom-Tov).

5)

(a)R. Meir lists six hours during which the Kohen should examine Nega'im. In the morning, he permits the third, fourth and fifth hours, in the afternoon - the seventh, eighth and ninth.

(b)R. Yehudah permits only - the fourth and fifth hours in the morning, and the eighth and ninth in the afternoon.

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

6)

(a)Based on the Pasuk "le'Chol Mar'eh Einei ha'Kohen" - the Mishnah disqualifies Kohanim who only possess vision in one eye or who whose vision is deficient, even if they can see with both eyes (see Tos. Yom-Tov), from examining Nega'im.

(b)The Tana - prohibits opening a new window (see Tos. Yom-Tov in previousMishnah DH 've'Lo be'Toch ... ') in order to examine Nega'im.

(c)He learns it from the Pasuk "ke'Nega Nir'eh Li ba'Bayis" - which implies that the owner sees the Nega with his own eyes, without external assistance.

7)

(a)Whilst a man is being examined for a Nega on his leg, the Kohen instructs him to pose as if he was digging (with his legs apart). If the Nega is on his arm - the Kohen tells him to pose as if he was picking olives from the tree (see Tos. Yom-Tov).

(b)The Kohen tells a woman who has a Nega ...

1. ... in the area of her thighs - to pose with her legs apart (see Tos. Yom-Tov) as if she was arranging the dough after kneading it.

2. ... underneath her breasts - as if she was feeding her baby.

(c)When examining a Nega on a woman's right arm, the Kohen instructs her to raise it, thereby revealing her armpit, as if she was in the process of weaving standing (see Tos. Yom-Tov); Whereas if the Nega is on her left arm - R. Yehudah (see Tos. Yom-Tov) rules that he tells her to raise her arm as if she was spinning.

(d)The purpose of making her pose like that is - to determine what is considered open (and is therefore subject to Tum'as Tzara'as), and what is considered concealed (and is not [and the same applies to all of the above poses]).

8)

(a)The Tana concludes that just as he stands on the day that he is declared a Metzora, so he is made to stand on the day of his shaving, by which he means that - when the Metzora is declared Tahor and becomes obligated to remove all the hair of his body, the Kohen makes him stand in the same position, to determine which area needs to be shaved and which does not, and we learn this ...

(b)... from the Pasuk "es Rosho, ve'es Zekano ve'Eis Gabos Einav" (to preclude hair that is considered concealed [see Tos. Yom-Tov]).

9)

(a)According to the Tana Kama, the sole person whose ...

1. ... Nega'im a Kohen may not examine - is himself.

2. ... Nedarim a Chacham may not release - is himself.

(b)He learns the latter from the Pasuk "Lo Yachel Devaro", implying that - he cannot release his own Nedarim, but that others may release it for him.

10)

(a)

1. ... R. Meir includes the Kohen's relatives in the former ruling.

2. ... R. Yehudah includes the Chacham's wife in the latter ruling.

(b)R. Meir learns this - from the Hekesh of Nega'im to Ribin (disputes in money matters [since the Torah writes in Shoftim "Kol Riv ve'Chol Nega"] see Tos. Yom-Tov).

(c)

1. R. Yehudah will concede however, that a Chacham is permitted to release his wife's Nedarim - (just like any husband is, through Hafaras Nedarim) provided they either constitute Inuy Nefesh (personal suffering) or are Beino Leveinah (affect their intimate relationship).

2. And the prohibition regarding a Chacham does not apply at all - in a case where the Chacham is a member of a Beis-Din (three people) who is releasing the Neder (see Tos. Yom-Tov).

(d)The Halachah appears to be like R. Yehudah (see Tos. Yom-Tov).

11)

(a)The Tana Kama repeats the above ruling with regard to a Chacham examining a B'chor - Beheimah ...

(b)... which require examination - to ascertain the validity of a blemish, for permission to Shecht it and eat it (see Tos. Yom-Tov).