כיצד מטהרין. פיילי (a broad, flat bowl) – a bowl (out of which the sprinkling is done). (Amos 6:6): “They drink [straight] from the wine bowls [And anoint themselves with the choicest oils – But they are not concerned about the ruin of Joseph],” which we translate into Aramaic, that they drink from bowls of wine.

חדשה – as it is written (Leviticus 14:5): “[The priest shall order one of the birds of slaughtered] over fresh water in an earthen vessel.”/"[וצוה הכהן ושחט את-הצפור האחת] אל-כלי-חרש על-מים חיים. An analogy is made between a vessel to water. Just as water that no work had been done with it, even a vessel that no work had been done with it.

רביעית – because it is written (Leviticus 14:6): “[and dip them together with the live bird] in the blood of the bird that was slaughtered over the fresh water,” living water that the blood of the bird is recognized in them. And the Sages estimated/measured it as a quarter-log [of living water].

מים חיים – that always flows and doesn’t stop.

צפרים דרור (undomesticated birds/free birds) – that live in the house as they do in the field (see also Psalms 84:4 and Proverbs 26:2).

וקוברה לפניו – because it is prohibited for deriving benefit.

ושני תולעת (scarlet-dyed yarn) – it is the language of scarlet colored wool. KARMAZI in the foreign language.

וכרכן בשיירי לשון (and bound them together with the ends of the strip of wool) – the cedar wood, hyssop and crimson stuff (i.e., wool), he would place them together, and the strip would go out and be a surplus over the cedar wood and hyssop, and he would bind them together so that all three of them would be in one band.

והקיף – the language of proximity and bringing close. Like [Tractate Betzah 32b, Chapter 4, Mishnah 5]: They bring two jars together, to give the heave-offering that is not from that which is surrounded, meaning to say that he would place adjacent to them the tips of the wings and the head of the tail of the living [second] bird, and immerse all of them together in blood and in water that is the earthenware vessel.

לאחר ידו – on the back of the hand of the leper.

ויש אומרים על מצחו – but the Halakha is not according to those who say [to sprinkle it on his forehead].

על השקוף – of the house that is plagued/leprous.

לא לים – if he is in a city that sits on the border of the sea.

ולא למדבר – if the city sits near the wilderness/desert.

שנאמר ושלח את הצפור החיה אל מחוץ לעיר אל פני השדה – from here that he does not turn his face towards the city.

העביר תער על כל בשרו – not exactly. For he would not shave other than every place where there is a gathering of hair, [and it appears, to exclude the hair of] the covered parts of the body/posterior, for Scripture states (Leviticus 14:9): “On the seventh day he shall shave off all his hair,” – a generalization; “of head, beard and eyebrows” – a detail; “When he has shaved off all his hair,” he returned and made a generalization, the application of the Halakha under discussion is limited to items somewhat similar to the detail, just as the detail is explained, a place where hair is gathered and appears, even every place where there is a gathering of hair and it appears. But the first shaving that he shaves at the time of his certification as a leper, we learn it through a verbal analogy from the second shaving, that he shaves a second time after he counted seven days, for it states during the days of his being a certified leper (Leviticus 14:8), “[The one to be purified shall wash his clothes,] shave off all his hair, [and bathe in water; then he shall be pure], etc., and it states in the days of his counting that he shall shave all his hair, etc. (see above). Just as shaving during the days of his counting, except in the covered parts of the body/posterior, even the shaving that is stated during the days of his completion, excluding the covered parts of the body/posterior.

טהור מלטמא בביאה – and to defile through lying and sitting, in the manner that he would defile in the days of his being a certified leper.

מטמא כשרץ – to defile a person and clothing through contact, but not through carrying.

מנודה בביתו – for this matter that he is prohibited to engage in sexual relations, as it is written (Leviticus 14:8): “but he must remain outside his tent [seven days],” but [the word], "אהלו"/his tent is none other than his wife. And similarly it states (Deuteronomy 5:27): “[Go, say to them,] ‘Return to your tents,’” that Moses permitted to them sexual relations after the Revelation of Mount Sinai.

טהור מלטמא כשרץ – ‘but he invalidates heave-offering [and nothing more].

ושלש טהרות כיולדת – and the same law applies to a person with gonorrhea who had three attacks and concerning a woman who had a flux, that in all of them, he immersed [in a Mikveh] and came up, he eats [Second] Tithe. When his (i.e., the leper’s seventh day) sun has set, he eats heave offering. When he brought his atonement sacrifice, he eats Holy Things. These are three purifications. And that it (i.e., the Mishnah) took that of the woman in childbirth, it is written explicitly (Leviticus 12:8): “The priest shall make expiation on her behalf, and she shall be pure, [if married to a Kohen), for the eating of Holy Things.

והלוים – at the time that they chosen for service in the wilderness (see Numbers 8:7: “[This is what you shall do to purify them: sprinkle on them water of purification,] and let them go over their whole body with a razor, [and wash their clothes; thus they shall be purified].”), but it does not apply for all generations.

מצותן שיהיו שוות – for the All-Merciful writes, “birds”/צפרים (i.e., Leviticus 14:4: “The priest shall order two live birds…to be brought to him for him who is to be purified.”) and the least of [the plural of] “birds” is two. The two [birds] that the All-Merciful wrote [in the Torah], why do I need it? But rather to teach that both of them should be equal.

ונמצאת טריפה כו' – for it is written "חיות" /live (see Leviticus 14:4: “The priest shall order two live pure birds"/"שתי צפרים חיות טהרות" , excluding those which are defective/having a fatal organic disease.

תמות המשתלח – it should be left until it dies on its own.

כרביע כרע המטה – as it explains further on, that he divides he leg of the bed into two [parts], and these two he divides them into four. And this is the quarter of the leg [of the bed]. And this comes to teach us that the commandment is to define exactly, that it will be one-quarter of a leg [in thickness] not less and not more.

שם לווי (a surname, epithet – nor any hyssop which is qualified by an epithet)– that they escort and attach it to something else, the Greek hyssop, the stibium hyssop and the Roman hyssop.

ביום השמיני –(referring to Leviticus 14:10: “On the eight day he shall take two male lambs without blemish, one ewe lamb in its first year without blemish, three-tenths of a measure of choice flour with oil mixed in for a grain offering, and one LOG of oil.”) When he shaved on the seventh day, he brings his sacrifices (i.e., sin offering, guilt-offering and burnt offering) on the eighth [day]. But if he delayed and didn’t shave other than on the eighth [day], he brings his sacrifices on the ninth [day], because it requires the setting of the sun between shaving and the bringing of his sacrifices.

וסמך שתי ידיו עליו – but prior to laying his hands upon it, it requires waving, for the guilt offering of a leper requires waving/shaking it live (see Leviticus 14:24: “The priest shall take the lamb of reparation offering – i.e., the guilt offering – and the LOG of oil, and elevate them as an elevation offering before the LORD"/"והניף אתם הכהן תנופה לפני ה'" ).

ואחד ביד – as it is written (Leviticus 14:14): “The priest shall take some of the blood of the reparation offering (i.e., the guilt offering) and the priest shall put it on the ridge of the right ear of him who is being purified l[and on the thumb of his right hand, and on the big toe of his right foot].” Just as the placing is done by the Kohen’s essence himself, even the receiving [of the blood] is done by the Kohen essence himself.

אינו צריך טבילה – for he had already immersed the previous evening, as it is written (Leviticus 14:9): “On the seventh day he shall shave off all his hair…he shall wash his clothes and bathe his body in water.” But the Sages state, for since he is likely to [be susceptible for] uncleanness, lest he did not guard himself properly in purity and became defiled after he immersed [in a Mikveh], therefore he requires another immersion from doubt. But the Halakha is according to the Sages.

הכניס ראשו (he put his head inside) – because someone who requires a ceremony of atonement does not enter in the Israelite courtyard, and the blood of the guilt-offering (i.e., reparation offering) was invalidated by leaving if he went outside of the courtyard, therefore, the leper would stand in the Gate of Nikanor which was between the Courtyard of the Women and the Courtyard of the Israelites, but he puts his head inside the courtyard until they place the gifts on his earlobe, and he puts his hand and foot in until he (i.e., the Kohen) places it (i.e., the blood) on his right thumb and right big-toe.

תנוך (the ridge) – this is the middle partition of an ear.

רבי יהודה אומר וכו' – but the Halakha is not according to Rabbi Yehuda.

אין לו טהרה עולמית – for we require as it is written in Scripture. And especially that his ear was lopped off/mutilated or his [right] thumbs/big toes after they were made dependent upon purification.

רבי אליעזר אומר נותן הוא על מקומו (Rabbi Eliezer states: He puts It (i.e., the blood) on their place) – for we don’t require it as it is written in Scripture. But the Halakha is not according to Rabi Eliezer. And similarly, the Halakha is not according to Rabbi Shimon who stated that if he put it on his left [thumb and left toe] he has fulfilled his obligation.

נטל מלוג השמן – that he brought up the LOG [of oil] with the guilt-offering in the place of its slaughtering in the north and it was designated there.

לתוך כפו של חבירו – as it is written (Leviticus 14:15): “[The priest shall take some of the LOG of oil] and pour it into palm of the Kohen’s [left hand], which implies that the Kohen who is doing the sprinkling would pour into the palm of another Kohen.

כנגד בית קדשי הקדשים – because it states (Leviticus 14:16): “seven times before the LORD.” But he would not bring in the oil to sprinkle opposite the curtain, but rather he would stand in the Courtyard and would turn his face to the side of the House of the Holy of Holies and would sprinkle on the ground of the Courtyard.

על כל הזאה טבילה (for every sprinkling is a [corresponding] dipping [of the finger]) – for every time that he sprinkles, he dips his finger in the oil, but not that he would dip his finger one time and sprinkle from that dipping two or three sprinklings, for seven times, refers to the dipping of the finger as well.

בין שנתן בין שלא נתן כיפר – and the person is pure.

ומעלין עליו כאילו לא כיפר (but so far as the priest is concerned, it is credited to him as if he didn’t make atonement) – before Heaven, for he did not perform the commandment in the best way. But the Halakha is not according to Rabbi Yohanan ben Nuri.

חסר הלוג – the oil of the leper.

עד שלא יצק (before he poured it out) – to his left palm, he should fill it. But we don’t say that the LOG was established for him which are the sacred vessels.

עד שלא נתן – seven gifts. For Rabbi Shimon holds that the giving of the seven [sprinklings] establishes it, and not the pouring. But the Halakah is not according to Rabbi Shimon.

הכל הולך אחר החטאת – for in the sin-offering and the burnt offering, the rich and poor are divided/separated, that the rich brings from the cattle, and the poor brings from the fowl, two turtle-doves or two pigeons, therefore, if at the time of the offering of the sin-offering, he was poor and he brought the sin offering of fowl, even though he became rich afterwards, he would supplement the sacrifice of the poor person and bring the burnt offering of a fowl. And similarly, if he was rich and he brought the sin-offering of cattle, even though he became poor, he needs to bring the burnt offering of cattle.

רבי יהודה אומר אחר האשם – that with regard to the guilt-offering, the poor and rich are equivalent, and it is the first of the sacrifices of the leper, and designated for his purification more than all others. And both of them are expounded upon from one Scriptural verse, as it is written (Leviticus 14:32): "אשר לא-תשיג ידו בטהרתו"/”and whose means for his purification are limited,” Rabbi Shimon holds that that which procures atonement for him, and that is the sin-offering. But Rabbi Yehuda holds the thing that makes him fit and purifies him, and that is the guilt-offering. And the Halakha is according to Rabbi Yehuda.

שהביא קרבן עשיר יצא – [even ab initio he brings] and a blessing should come upon him [by bringing a sacrifice that is above his means]. And since it (i.e., the Mishnah) requires to teach in the concluding clause (i.e., that a rich leper cannot bring the sacrifice designated for a poor leper) that he does not fulfill his obligation, the first clause teaches that he fulfills his obligation.

מביא אדם על [ידי] בנו ובתו – even though he is rich, he brings for them the sacrifice of a poor person if they are poor. And this sacrifice purifies them to eat Holy Things, as we stated (see Mishnah 3 of this chapter) he brought his atonement, he eats Holy Things.

אף על ידי אשתו מביא קרבן עשיר – for his wife is like his body, he cannot bring for her the sacrifice of a poor person if he is rich. And not only the sacrifice of the leper alone, but the same law applies to every sacrifice that she is liable for, he does not bring on her account a sacrifice for a poor person if he is rich.

זאת שאלו אנשי אלכסנדריא את ר' יהושע – the second leper who is living, what happens to him, how can he become pure to eat Holy Things, for if the other leper were living, even though their [bird] sacrifices were mixed up, this one (i.e., Kohen) would offer up in the name of someone and the other (i.e., Kohen) would offer up in the name of someone. Or if one of them had died, and there were two sacrifices before us, there were the sacrifices of the dead and this one would offer the other sacrifice. But now, he is not able to offer this, for perhaps it is of the dead person and it the sin-offering of the person who owned it, and it went to death. But the other sacrifice he also is not able to bring, for perhaps the one that was offered was his and he is exempted, and it is found that he brings non-holy animals to the courtyard. And he is not able to make a condition with a free-will offering, for the sin-offering does not come as a free-will offering.

יכתוב נכסיו לאחר – for he is a poor person and it is appropriate to bring the sacrifice of a poor person, but the sin-offering of fowl comes on the doubt, and there isn’t anything in it because of non-holy offerings in the Courtyard. But if he doesn’t make his possessions ownerless and he brought the sin-offering of a fowl, he was not purified, for a rich person who brought a sacrifice of a poor person did not fulfill his obligation. But from the guilt-offering that he brings, one is not able to bring an raise a question about how one is able to bring a guilt-offering in a case of doubt, perhaps he brings non-holy animals to the Courtyard, for since his gifts for the guilt-offering are equivalent to the peace offerings, he can bring a guilt-offering and make a stipulation, if I am liable for a guilt offering, this should be for a guilt-offering, but if not, that my guilt offering was offering, this should be for a peace-offering, what he is not able to do regarding a sin-offering for the sprinkling/smearing of blood of a sin-offering is not equivalent to a peace offering, for the sprinkling of blood of a sin-offering [four “gifts”] is [sprinkled] above the red line (i.e., painted in red and encircling the Temple altar at precisely half its height), but peace offerings [of two “gifts”] is below the red line.