Negaim 8:6 - 8:7

אחת טמאה – certified as a leper.

ואחת טהורה – after the release, that it remained unchanged at he end of the second week.

ופרחה מזו לזו – whether from pure to impure or whether from impure to pure.

ואח"כ פרחה בכולו טהור – because something ritually pure becomes impure when it blossomed from it to defile it, for it had spread, and when it blossomed afterwards through the entire body, it is blossoming from (the impure to the pure) [the impure, and the pure].

בשפתו העליונה ([if there were two bright spots, each the size of half of split [Cilician] bean]] one on his upper lip) – half of a split [Cilician] bean of a bright white spot on the skin, and on his upper lip, half of a split [Cilician] bean, and when he closes his mouth, it appears like a split [Cilician] bean in one place. And similarly on two fingers or on the two eye-lids with eye-lashes, and he makes them cleave together it appears like a complete [Cilician] bean.

אבל לא בבוהק (but not on the white scurf/tetter) – it appears white below from the four appearances and hinders the blossoming.

חזרו בו ראשי אברים – that were revealed from the plague and became a white scurf/tetter.

טהור – and the same law applies in the rest of the body, for even though the white scurf/tetter hinders the blossoming at the outset, it doesn’t hinder it at the end, and subsidiary to the concluding clause [of the Mishnah] that wishes to teach "ראשי אברים"/the tips of the limbs, it teaches [in the Mishnah] here, “the tips of the limbs.” But in the concluding clause, it (i.e., the Mishnah) takes the phrase, “the tips of the limbs” to inform you about the power of [the opinion of] Rabbi Meir that even at the tips of the limbs that were revealed/uncovered less than the size of a lentil, and became a white scurf/tetter, Rabbi Meir declares unclean, and all the more so in the rest of the body, but that of the first-clause [of the Mishnah] that “the tips of the limbs reappeared,” like a species of pure/clean white scurf, it is brought according to the Rabbis, but not according to Rabbi Meir. But the Rabbis who declare it pure, not exactly/specifically less than a lentil, for even more also it is ritually pure, for a white scurf/tetter at the end does not hinder. And the Halakha is according to the Sages.

הבא כולו לבן – from the outset he comes completely covered with a plague.

יסגיר – like the law of a bright white spot on the skin like a split [Cilician] bean, lest it subsequently appear on him white hair or quick flesh. For the white eruption which causes the leper to be declared clean does not purify at the outset.

נולד לו שער לבן – at the end of the first week or at the end of the second week, let him be declared a certified leper. But if these tokens/signs of impurity did not appear, he should be released.

השחירו שתיהן – all of these that are considered, they are signs/tokens of purity, and they are explained above at the end of the first chapter (Mishnah 6).

נולד לו מחיה או שער לבן – if after these signs/tokens of ritual purity came, there appeared upon him quick flesh or white hair, he is impure, but if not, he is ritually pure.

וכולן שחזרו בהם ראשי אברים – He that comes entirely white at the outset, whether he needed to be shut up/placed in isolation/quarantine whether to be declared as a certified leper or whether to be released, if their tips of the limbs reappeared/were uncovered again, they are like they were and ritually pure, as we don’t consider the quick flesh. How so? A person who comes entirely white from the outset and was isolated/quarantined for two weeks and there didn’t appear on him signs/tokens of impurity, and he was released, but afterwards, the tips of the limbs were uncovered/revealed on him, that is, that the tips of the limbs returned from the release, and he is pure. But if he was declared to be a certified leper with white hair and the hair turned black, and afterwards, the tips of the limbs were uncovered/revealed, that is, the tips of the limbs were restored while being a certified leper and he is pure. But if at the end of the first week or the end of the second week, the tips of the limbs were revealed/uncovered, that is, the tips of the limbs were restored on him while in isolation/quarantine, and he is ritually pure. This is how the explanation of this Mishnah appeared from Sifra/Torat Kohanim. But Maimonides did not explain it this way.

פרחה במקצתו – in part of the tips of the limbs that were uncovered/revealed.

טמא – that behold the plague spread.

פרחה בכולו – after it had blossomed in part of it.

טהור – that he has blossoming from the impure, but if from the outset after the tips of the limbs were uncovered it blossomed throughout the entire body at one time, he is impure because of spreading. But that which the first clause [of the Mishnah] teaches that if it blossomed in part of his body, he is impure, the same law applies when it blossomed/erupted throughout the body, he is also impure, but it (i.e., the Mishnah) did not use [the phrase] "פרחה במקצתו"/that it blossomed in part of the body other than because it wanted to teach the latter "פרחה בכולו טהור"/it blossomed/erupted in all of his body that he is pure, that is, after it blossomed/erupted in part of his body.