Negaim 1:6 - 2:1

נסמך השחין – on Shabbat [the boil joined]

לשתיהן – to the wo hairs, for now it Is not a sign of defilement, for the white hair is no a sign of defilement other than when it touches itself not within the boil or within the burnt spot on the skin.

אף הקיף השחין וכו' (even if the boil surrounded) – for if he (i.e., the Kohen) saw it on the Sabbath, he would not declare him to be a leper.

והלכו להן – and after the Sabbath [they went away], for the place of the boil and the burnt spot on the skin became a rough, scabby surface/scar, and it is like the skin of the body. And when he (i.e., the Kohen) declares him to be a confirmed leper, this is to be ruling strictly.

חולקין בין האום לפסיון ([the tetters/white scurf] divides between the starting point of leprosy and the spreading of the leprous spot) – that they would sop on Shabbat between the essence of the plague and the spreading.

והלכו להן – after the Sabbath, and here is nothing that stops/interrupts it, these are for ruling strictly.

בהרת. גרמוני (an intensely white bright spot appears faint on the skin of a Germanus – Teuton) – the most white. And the intensely bright spot that sparkles like snow appears on him faint as a result of the great whiteness that is on his skin, and they release him.

והכהה – appears. בכושי עזה ([the faint spot] appears bright on a Cushite) – as a result of the fact that his skin is black. And they lock up/isolate the leper [pending examination by a Kohen]. For we follow after how his skin appears.

בית ישראל אני כפרתן – as a result of his love for them, he would say, “I am their atonement.” Meaning to say that all the punishment that is appropriate to come upon them I accept upon myself in order to atone for them. For they are “intermediate” and placed in the middle and do not lean to one of the two extreme ends.

לא לבנים ולא שחורים – but rather like boxwood/ebony which is neither white nor black (but of an intermediate color). [The word] אשכרוע, is a species of cedar, BOSHU in the foreign language. (Isaiah 41:19): “[I will plant cedars in the wilderness, acacias and myrtles and oleasters; I will set cypresses in the desert,] box trees and elms as well,” אשכרוע –boxwood. And Rabbi Yishmael holds that he would declare one [person] pure, he would declare all of them pure, and just as he would defile one [person], he would defile all of them. And Rabbi Yishmael and Rabbi Akiva share the same approach.

ציירין – artists that paint shapes for beauty.

כבינוני – an intermediate paint/color

מראות נגעים להקל (the appearance/colors of plagues are meant to produce a lenient decision) -And the reason of Rabbi Yehuda is explained in Torat Kohanim/Sifra. One verse states (Leviticus 13:2): “And it develops into a scaly affection on the skin of his body”/ "והיה בעור-בשרו לנגע צרעת" and another verse states (Leviticus 13:3): “The priest shall examine the affection on the skin of his body”/"וראה הכהן את-הנגע בעור-הבשר" (i.e., note that one verse states "בעור בשרו" and the next verse states "בעור הבשר"), we found that appearances of plagues are meant to produce lenient decisions but not to produce stringent/rigorous ones. How so? Let the German/Teuton be examined with his skin (which is faint) to be lenient, he fulfills [the verse]: "בעור בשרו"/ “on the skin of his body" (Leviticus 13:2) and the Cushite [be examined] as an intermediate to be lenient, is found that he fulfills [the verse]:"בעור הבשר" / “on the skin of his body.”

זה וזה כבינוני – The German/Teuton and the Cushite are seen as intermediate, which is [the opinion] of Rabbi Akiva.