Someone stood inside [an afflicted house] and extended his hand outside with his rings on his fingers. If he remained long enough to eat a half-loaf, [the rings] become tamei. Someone was standing outside and extended his hand inside [an afflicted house] with his rings on his fingers, R’ Yehudah renders tamei immediately, but the Sages say: Until he remains long enough to eat a half-loaf. They said to R’ Yehudah: ‘‘When his entire body becomes tamei, his clothes do not become tamei until he remains [in the house] long enough to eat a half-loaf; is it not logical that when he himself does not become tamei, his clothes should not become tamei either until he remains [in the house] long enough to eat a half-loaf?’’

[If] a metzora enters a house, all the utensils that are there become tamei, even up to the ceiling beams. R’ Shimon says: to the height of four cubits. The utensils become tamei immediately. R’ Yehudah says: If he remained long enough to kindle a lamp.

[If a metzora] enters a synagogue, a partition is made for him ten handbreadths high [for an area] four cubits wide. He enters first and leaves last. Anything that requires a fastened cover to curtail [tumah] in the tent of a corpse, requires a fastened cover to curtail [tumah] in an afflicted house; and anything that requires only a covering to curtail [tumah] in the tent of a corpse, requires only a covering to curtail [tumah] in an afflicted house, these are the words of R’ Meir. R’ Yose says: Anything that requires a fastened cover to curtail [tumah] in the tent of a corpse, requires only a covering to curtail [tumah] in an afflicted house, and anything that requires only a covering to curtail [tumah] in the tent of a corpse is tahor in an afflicted house, even if it is uncovered.

How do we make a metzora tahor? He brings a new earthenware pitcher, places in it a quarter [of a log] of ‘‘living water,’’ and brings two wild birds. [The Kohen] slaughters one of them over the earthenware vessel onto the ‘‘living water,’’ digs [a hole], and buries [the bird] in front [of the metzora]. He takes cedar wood, eizov, and red wool, and binds them together with the end of the wool. Then [the Kohen] brings the tips of the wings and the tip of the tail of the second [bird] near [the cedar wood, eizov, and red wool], dips and sprinkles [them] seven times on the back of the metzora’s hand. Some say: On his forehead. And so, too, would [the Kohen] sprinkle on the outside of the lintel of an afflicted house.

He [then] comes to send away the living bird. He does not turn his face to the sea, nor to the city, nor to the desert, as stated: And he shall send the living bird out of the city toward a field. He [then] comes to shave the metzora. [The Kohen] passes a razor over [the metzora’s] entire body, and [the metzora then] washes his clothes, and immerses. [The metzora] no longer causes tumah by entering, but he still causes tumah like a sheretz. He [is permitted to] enter within the wall, [but] he is banned from his house for seven days, and he is prohibited from marital relations.

On the seventh day he shaves a second shaving like the first shaving, washes his clothing, and immerses. He becomes tahor from causing tumah like a sheretz, but is [still tamei] as one who immersed on that day; he is permitted to eat the tithe. When the sun sets, he is permitted to eat terumah. When he brings his atonement, he is permitted to eat kodashim. Thus, there are three stages of becoming tahor for a metzora and three stages of becoming tahor for a woman after childbirth.

Three must shave and their shaving is a mitz-vah: a nazir, and a metzora, and the Levi’im. If these [three] shaved without a razor, or if they left two hairs, they have accomplished nothing.

Preferably, the two birds should be identical in appearance, height, and monetary value, and they should be acquired at the same time. Even if they are not identical, they may be used. [If] he purchased one [bird] one day and the other [bird] the next, they may be used. [If] the first bird was slaughtered and was found to be a non-wild bird, he should acquire a mate for the second; the first one may be eaten. [If] he slaughtered [the first bird] and it was found to be tereifah, he should acquire a mate for the second; it is permitted to benefit from the first one. [If] the blood spilled, the bird that should have been sent away is left to die. If the bird that should have been sent away dies, the blood [of the slaughtered bird] must be spilled out.

The cedar wood should be one cubit long, and as thick as a quarter of the leg of a bed. [Measure the thickness by splitting] a [bed leg] into two [pieces], and then [splitting the] two [pieces] into four. The eizov must not be ‘‘Greek eizov,’’ nor ‘‘kochali eizov,’’ nor ‘‘Roman eizov,’’ nor ‘‘desert eizov,’’ nor any other eizov with a qualifying description.

On the eighth day [the metzora] brings three animals: a sin-offering, a guilt-offering, and a burnt-offering. A poor person brings birds for the sin-offering and the burnt-offering.

[The metzora] comes to the guilt-offering, leans both hands on it, and slaughters it. Two Kohanim receive its blood, one in a vessel, and the other in his hand. [The Kohen] who receives [the blood] in a vessel comes and throws it against the side of the Altar. [The Kohen] who receives [the blood] in his hand [then] comes to the metzora. The metzora has already immersed himself in the Chamber of the Metzoraim, and has come to stand in Nicanor’s Gate. R’ Yehudah says: He does not require immersion.

[The metzora] puts his head into [the Courtyard], and [the Kohen] places [the blood of the guilt-offering] on the antihelix of the [metzora’s] ear. [Then the metzora puts] his hand [into the Courtyard], and [the Kohen] places [the blood of the guilt-offering] on his thumb. [Then the metzora puts] his foot [into the Courtyard], and [the Kohen] places [the blood of the guilt-offering] on his big toe. R’ Yehudah says: [The metzora] puts all three [limbs] inside [the Courtyard] simultaneously. [If the metzora] is missing his thumb, his big toe, or his right ear, he can never become tahor. R’ Eliezer says: [The Kohen] applies [the blood] on the place where they should be. R’ Shimon says: If [the Kohen] places [the blood] on the left [limb], the metzora has fulfilled his obligation.

[The Kohen] takes from the log-container of oil and pours some oil into the palm of his fellow [Kohen]. If he pours it into his own palm, it is valid. [Then] he dips [his finger in the oil] and sprinkles seven times toward the Holy of Holies, each sprinkling requiring a dipping. [Then the Kohen] comes to the metzora. He applies the oil to the same parts of the body of the metzora that he applied the blood, as stated: ‘‘on the place of the blood of the guilt-offering.’’ ‘‘And he shall place the remainder of the oil [that is in the palm of the Kohen] on the head of the one becoming tahor as an atonement.’’ — If [the Kohen] places [the oil on the metzora’s head, the metzora’s] atonement is complete; if [the Kohen] does not place it, [the metzora’s] atonement is not complete; [these are] the words of R’ Akiva. R’ Yochanan ben Nuri says: They are remnants of the mitzvah; whether or not he places it, [the metzora’s] atonement is complete, but it is considered as if his atonement is not complete. [If] part of the log was missing before [the Kohen] poured it [into the left hand], he may replenish it; [if] after he poured it [into the left hand], he should bring a new [log-container of oil]; these are the words of R’ Akiva. R’ Shimon says: [If part of] the log was missing before he sprinkled [the oil], he should replenish it; [if] after he sprinkled [the oil], he should bring a new one.