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.

אין רואין את הנגעים בשחרית ובין הערבים וכו' – that we derive it from Scripture, as it is written (Leviticus 13:12): “wherever the priest can see”/"לכל-מראה עיני הכהן" – what the Kohen who is lacking in his eye-sight that he cannot see the plagues, even a day which is lacking its light, we don’t see in him he plagues.

רבי יהודה אומר בד' בה' כו' – and the Halakha is according to Rabbi Yehuda.

אין פותחין לו חלונות – as it is written (Leviticus 14:35): “Something like a plague has appeared [upon my house]”/"כנגע נראה לי [בבית]" – to me but not to my light (i.e., the Lord’s light), from here they (i.e., the Sages) said: In a dark house, they don’t open for him the windows.

כעודר וכמוסק (in the position of one hoeing and taking olives down) – it is the manner of one who hoes who pauses his feet and it is the manner one taking olives down who lifts his arms (to examine the arm-pit). עודר/hoes, digs in the ground. מוסק/gleans his olives.

כעורכת (who works the dough) – the bread when she pauses her feet.

וכמניקה את בנה – regarding the matter of under her breast, for what it appears at that time is not considered the covered parts of the body/posteriors.

כעורגת בעומדים לשחי ([a woman is placed] in the position of a weaker at an upright loom – for the sake of examining the pit of the right arm) – that she raises her right hand and reveals the duct of her arm-pit.

כטווה בפשתן (that she spins flax) – for is the manner of a person who spins [flax] to raise her left hand and she reveals the duct of her arm-pit. What it does not appear in this, is that it is considered the posterior/the covered parts of the body. And it is written (Leviticus 13:12): “wherever the priest can see”/"לכל-מראה איני הכהן", excluding the posterior/covered parts of the body.

לתגלחתו – on the day of his purity. And he needs to shave, as it is written (Leviticus 14:9): “[On the seventh day he shall shave off all his hair - ] of head, beard and eyebrows,” just as these are the places of the entrance of hair and appears, even every place hat is the entrance of hair and appears, except for the covered parts of the body/posteriors.

רבי מאיר אומר אף לא נגעי קרוביו – there is an analogy made between plagues and quarrels, as it is written (Deuteronomy 21:5: “[The priests, sons of Levi, shall come forward; for the LORD your God has chosen them to minister to Him and pronounce blessing in the name of the LORD,] and every lawsuit and case of assault is subject to their ruling”/"ועל-פיהם יהיה כל-ריב וכל-נגע" . Just as lawsuits are not with relatives, so also plagues are not with relatives. But the Halakha is not according to Rabbi Meir.

חוץ מנדרי עצמו – as it is written (Numbers 30:3): “he shall not break his pledge.” He cannot remit/pardon but others can pardon him.

אף לא נדרי אשתו שבינה לבין אחרים – as for example, vows which are not of afflictions of the soul and matters that are not between him (i.e., the husband) and her, that they required the investigation of a Sage, for lest he be lenient concerning his wife and not examine her well, and specifically on his own for he is not able to release [someone from a vow] and even if he is singular specialist [in Jewish law], but he combines/joins in a group of three commoners, for since there is a panel of three, they are not suspected lest they don’t examine/cross-examine well.

כל הבכורות אדם רואה – if they are able to eat them with their blemishes.