יש בשער. ששער לבן מטמא בתחילה – when it is brought to the Kohen [for inspection] and there is in the plague a white hair, it is impure. What is not the case regarding spreading of a leprous spot which does not defile other than at the end of a week.

ומטמא בכל מראה לובן (and defiles in any appearance of the white color [of leprosy] – even below/less from four appearances, as it is written (Leviticus 13:3): "ומראה הנגע עמוק"/“and the affection appears to be deeper than [the skin of his body, it is a leprous affection],” the appearance of the plague is deeper, but the appearance of white hair does not appear to be deep. Which is not the case with spreading of the plague/פסיון, for the spreading does not defile below/less than four appearances, for in those appearances that the starting point of leprosy/the substance defiles, the spreading of a leprous spot defiles.

ואין בו סימן טהרה (no token of cleanness applies to it) – whereas with the spreading of a leprous spot there is a token of cleanness that applies to it, for if it spread all over, it is pure.

מטמא בכל שהוא – but the white hair does not defile with less than two hairs, for the least of hair is two.

חוץ מן הנגע – that when it spread outside of the plague, it is impure But regarding the white hair we require that it be in the plague, as it is written (Leviticus 13:3): "ושער בנגע הפך לבן"/“if hair in the affected patch turned white.”

בכל מראה – that is like the appearance of the flesh whether abnormally dark-complexioned whether white or whether red.

מטמא בכל שהוא – but with quick flesh it requires like a lentil.

חוץ מן הנגע מה שאין כן במחיה – for the quick flesh needs to be within the plague.

ובמכונס (are close together) – that they two hairs are in one place in the plague.

במפורד – this one on the east side of the plague and that one on the west side.

מבוצר (encompassed) – two hairs in the middle of the plague, like a fortress that is in the middle of the city.

אינו מבוצר – like a thread that comes out from the plague, and there is in its midst two hairs, what is not the case with the burning spot that we require [both] encompassed and close together.

הפוכה ושלא הפוכה (whether it was changed or not changed) – whether the bright white spot on the skin preceded the quick flesh , or whether the quick flesh preceded the bright white spot on the skin/בהרת. What is not the case concerning the white hair, for if it (i.e., the white hair) preceded the bright white spot on the skin, he is pure.

מעכבת את ההופך כולו לבן (hinders [uncleanness] in him who has turned entirely white) – if he was declared a definite leper with quick flesh, and the leprosy blossomed throughout him except for the place of the quick flesh, he is still impure. But if it blossomed throughout even though all of his hair is filled with white hair, he is pure, for the white hair does not hinder (i.e., is not indispensable).

עיקרן משחיר וראשן מלבין טהור – as Scripture states (Leviticus 13:3): “if hair in the affected patch has turned white”/"ושער בנגע הפך לבן", the root hat is adjacent to/near the plague has turned white. -

כדי לקרוץ בזוג (sufficient to cut with scissors) – sufficient that he should take with the mouth of a pair of scissors. And the Halakha the measure of white hair, its length is not less than that he should take with the mouth of a scissors, but the whiteness that is in it is any amount at all.

ונראית כשתים טהור – that thee are hairs that are divided at their top into two but at their root they are not other than one.

בהרת ובה שער לבן ושער שחור טמא – a bright white spot on the skin that is like the size of a pressed [Cilician] bean and it has two white hairs, but the rest is filled with black hairs, it is impure. But we don’t say that the place of the black hairs limits the bright white spot on the skin from being like a split [Cilician] bean.

זוקקה לשער לבן ולפסיון (if [the streak/thread] subjects it [the bright spot] to [restrictions in respect to] white hair and spreading) – if there is in that thread a white hair, he is declared to be a definitive leper. Or if it spread near the thread at the end of a week, he is impure. But if there isn’t in the width of the thread two hairs but it has white hair he does not defile, for it is not considered from the plague. But if it spread near the thread and there isn’t in its width two hairs, it is considered like spreading far from the plague, and it requires like a split [Cilician] bean.

אבל לא למחיה – that even if here is in the width of the thread of two hairs, the quick flesh that is on it does not defile. For the quick flesh needs that will be encompassed in the middle of the plague like a fortress which is in the middle of the city.

מצרפן – and they are judged as one plague. But if one of them spread a little bit or a white hair was forthcoming on one of them, he is declared to be a definitive leper on both of them.

ואם לאו אימנן מצרפן – and they are judged as two plagues, but if one of them spread but the other one did not spread, he is declared to be a definitive leper on the one, and is shut up/isolated on the other. And the practical difference is that when he is declared to be pure, he is required to bring two sacrifices.

בהרת כגריס – but not the place of the quick flesh, that is nine lentils of the bright white spot on the skin, and one lentil of quick flesh, ten lentils among them all.

גריס – they are nine lentils, and the quick flesh is not less than a lentil. Wherever that we teach בהרת/the bright white spot on the skin (i.e., eventually one of the symptoms of leprosy), the same law applies to the rest of the appearances that are smooth or variegated.

והלכה המחיה – that the plague comes upon its place.

הלך שער לבן – that it fell off or changed to black/dark.

ר' שמעון מטהר – it refers to the quick flesh that disappeared.

שלא הפכתו בהרת – that the white hair preceded the bright white spot on the skin of the place of the quick flesh.

שלא הפכתו בהרת כגריס – that the white hair preceded the bright white spot on the skin like a split Cilician bean, for the place of the quick flesh was missing that of a Cilician bean, and here also, Rabbi Shimon does not dispute other than when the quick flesh disappears. But the Halakha is not according to Rabbi Shimon.

בהרת ובה מחיה ופשיון – a bright white spot on the skin (i.e., eventually one of the symptoms of leprosy) like a split Cilician bean and he has been shut in/put in isolation, and at the end of the week, he found in it the quick flesh and spreading and they declared him to be a certified leper.

הלכה המחיה (the quick flesh disappeared – after a week of quarantine)– as for example, that the plague came upon, the bright white spot on the skin is impure because of the spreading.

הלך הפשיון – as for example, that the bright white spot on the skin/בהרת came in and it returned to the size of a Cilician bean.

וכן שער לבן ופשיון – if one of them disappeared, he is impure because of the second.

הלכה וחזרה בסוף השבוע – as for example, that he was shut up/isolated on account of the bright white spot on the skin like the size of a split Cilician bean, and the bright white spot on the skin went away in the middle of the week, but at the end of the week it returned.

הרי היא כמות שהיתה – and they shut him up/isolated him a second time.

לאחר הפטור – that the Kohen saw it (i.e., the bright white spot on the skin) at the end of the week and when it disappeared, he released him, if after that it returned, it would appear at the beginning. ( And this return – that is in its first (i.e., original) place, for if it was in in another place, if so this is another bright spot on the skin.

היתה עזה – like snow when he shut him up/isolated him.

ונעשית כהה – at the end of the first week, as for example, like lime or with a membrane, or that it was like a membrane at the time of his being shut up/put in isolation, and it became strong like snow at the end of the first week.

הרי היא כמות שהיתה – and it requires a second isolation, like “it has remained unchanged”/"עמד בעיניו" (Leviticus 13:5).

ובלבד שלא תתמעט מארבע מראות (on condition that it did not diminish [to a shade less] than the four appearances – if it diminished from the four appearances, he (i.e., the Kohen) releases him immediately and he is pure.

כנסה ופשתה (if it contracted and spread) – where he was shut up/placed in isolation with the bright white spot on the skin like a split Cilician bean, and at the end of he week, it contracted, but after that it spread the place in the place of the contraction but not more. Or that it spread at the end of the week, and afterwards contracted the place of the spreading and not more.

ר' עקיבא מטמא – for it certainly spread.

וחכמים מטהרים – that this is not spreading, but it is as it was. But if it refers to the end of the first week, they shut him up/isolate him a second time. But if it refers to the end of the second week, they release him and he is ritually pure.

ופשתה כחצי גריס – to the eastern side.

והלך מן האום כחצי גריס – to the western side.

תיראה בתחלה (it is inspected anew) – for it is considered like another plague, and it is a new plague and he should be shut up/isolated [for it].

וחכמים מאהרין – that it is not considered spreading unless it adds on the measurement of the plaque that it was at the outset, but this now is none other than like a split Cilician bean, it is considered like the first that remained unchanged and is pure.

ופשתה כחצי גריס ועוד וכו'. רבי עקיבא מטמא – because the “and more”/"ועוד" that remains there from the spreading. And we are speaking about that it spread after the clearance/release.

וחכמים מטהרין – for since it went one-half of a split Cilician bean from the starting point of leprosy, it is not from a new plague but rather one-half of a split Cilician bean and more.

ופשתה כגריס ועוד – after the release [from uncleanness], and afterwards, the starting point of leprosy disappeared and there didn’t remain anything other than the new split Cilician bean and [a bit] more.

רבי עקיבא מטמא – for it spread for him from the first measurement. But the Rabbis hold, since it went on [further], the first is all of it, but this plague that is referred to is new, that it should be inspected anew and he should be shut up/isolated.

בהרת כגריס ופשתה כגריס – we are speaking that it spread after the clearance/release [from impurity].

ר' עקיבא מטמא – for there is here a plague and the sign of defilement with it.

תיראה בתחלה – for even though that it should be examined anew, the Kohen should also declare it impure immediately. And the quick flesh and white hair defile at the beginning, nevertheless, the practical difference is that according to the Rabbis, he needs to bring a sacrifice for each and every one, but according to Rabbi Akiba it is considered like the first plague, and when it (i.e., the plague) falls away, he brings one sacrifice. And in all of these where Rabbi Akiba and the Sages disagree in our Mishnah, the Halakha is according to the Sages.

ואין בה כלום – it has no white hair.

ובה שערה אחת ונולדה בהרת וכו' הרי זו להסגיר – and even though the bright white spot in the flesh like a Cilician bean came first to the last hair, since it didn’t come before the first [hair], it has no effect, for we require that the bright white spot in the flesh precedes like a split Ciliican bean to the two hairs.

בהרת כחצי גריס ובה שתי שערות וכו' הרי זו להסגיר – and even though the one-half Cilician bean preceded the two hairs, it has no effect until the full split Cilician bean precedes the two hairs.

ונולד בהרת כחצי גריס ובה שתי שערות כו' הרי זו להחלט – wherever it teaches [in the Mishnah]: "ובה שתי שערות"/ “and in it are two hairs” or "ובה שערה אחת" / “and in it is one hair”, it is not that the hairs and ""the bright white spot in the flesh/בהרת that come together, but rather, that the bright white spot in the flesh came first and afterwards came the hairs.

ואם שער לבן קדמה לבהרת טהור – as it is written (Leviticus 13:10): "[וראה הכהן והנה שאת-לבנה בעור] והיא הפכה שער לבן [ומחית בשר חי בשאת]."/ “[If the priest finds on the skin a white swelling] which has turned some hair white, [with a patch of un-discolored flesh in the swelling],” it is the bright white spot in the flesh which caused the hair to turn to a white color.

ספק טמא – there is doubt if the white hair preceded the bright white spot in the flesh/בהרת or that the bright white spot in the flesh preceded the white hair, it is impure.

ורבי יהושע קהה – we have the reading. From the language of (Jeremiah 31:29): “[In those days, they shall no longer say, ‘Parents have eaten sour grapes] and children’s teeth are blunted.”/"ושני בנים תקהינה". Meaning to say, that his teeth were blunted from stating the words that it is doubtfully impure, for he held that it is doubtfully pure. But the Halakha is not according to Rabbi Yehoshua.