These Beharot [type of diseased patch that creates impurity] are pure: Ones that existed in him before the Torah was given, on a non-Jew who [then] converted, on a child or a newborn, on a fold [of skin] that was uncovered, on the head or on the beard, on a boil or burn or blister that is unhealed. [If] the head or beard returned and became bald, [or if] the boil or burn or blister [returned] and grew a scab, they are pure. [If] the head or the beard have not yet grown hair [in them and then] they grew hair and [then] balded, [or if] the boil or burn or blister have not yet grown a scab and [then] they grew a scab and [then] healed, Rabbi Eliezer ben Yaakov declares impure because [both] initially and finally they are impure. But the Sages declare pure.

Negaim [diseased patches on skin, clothes, or houses that create impurity)] that changed their appearance, whether leniently or stringently. How [can it change] leniently? [If] it was like snow and became like the lime of the sanctuary [or] like white wool [or] like the membrane of an egg [ - that is - ] a a Se'et [discolored patch of skin, of the brightest white hue, which, upon determination by a Kohen, renders its bearer leprous and thus severly impure] [becomes like its] derivative, or an Azah [discolored patch of skin, of a secondary white hue, which, upon determination by a Kohen, renders its bearer leprous and thus severly impure] [becomes like its] derivative. How [can it change] stringently? [If] it was like the membrane of an egg and became like white wool [or] like lime in the sanctuary [or] like snow. Rabbi Elazar ben Azaria declares pure. Rabbi Elazar Chisma says: [If it changed] leniently, it is pure. Stringently, it should be checked as if new. Rabbi Akiva says: Whether [it changed] leniently or stringently, it should be checked as if new.

A Baheret with nothing in it, initially [or] at the end of the first week, it should be quarantined. At the end of the second week [or] after it has been exempted [from being a Nega], it should be exempted. [If] he was still quarantining or exempting it and it developed signs of impurity, it should be decided [as impure]. A Baheret with signs of impurity in it should be decided [as impure]. [If] he was still deciding it and the signs of impurity went away, initially [or] at the end of the first week it should be quarantined. At the end of the second week [or] after the exemption, it should be exempted.

One who removes the signs of impurity or burns the healthy patch of skin transgresses a negative commandment. And as for [the matter of] purity, as long as he does not go to the priest, he is pure. [If the removal occurred] after it had been decided [as impure], he is impure. Rabbi Akiva said: I asked Rabban Gamliel and Rabbi Yehoshua as they were walking to Gadvad, [if the removal occurred] during his quarantine, what is [the law]? They said to me: We have not heard [about this]. But we have heard that, 'As long as he does not go to the priest, he is pure. After it has been decided, he is impure.' I began to bring proofs that whether [the removal occurred] while he was standing before a priest [or] during his quarantine, it is pure until the priest declares it impure. [If the removal occurred after it had been decided,] when does he become pure? Rabbi Eliezer says: When another Nega develops upon him and he becomes pure from it. But the Sages say: [He is impure] until it spreads all over him or until his Baheret diminishes to less than [the size of] a bean.

Someone who had a Baheret and it was cut off, he is pure. If he cut it off intentionally, Rabbi Eliezer says: When he gets another Nega and becomes pure from it. But the Sages say: [He is impure] until it spreads all over him. If [the Nega] was on the tip of his foreskin, he should [still] circumcise [himself].