1)

(a)To set the Taharah of a Metzora in motion, one brings ...

1. ... a new earthenware P'yali - a cup or a bowl (see Tos. Yom-Tov).

2. ... and two Tziprei D'ror - (small) birds that can live in the house no less than in the field (see Tos. Yom-Tov).

(b)One pours into the bowl - a Revi'is (of a Lug [see Tos. Yom-Tov]) of spring water.

(c)One Shechts one of the two birds - into the bowl containing the spring water.

(d)The Torah writes "el K'li Cheres al Mayim Chayim" - comparing the earthenware vessel to the spring water with regard to the fact that, like the latter, the former must not have been worked with (i.e. must be new).

2)

(a)It is the Kohen who performs all these things.

(b)He digs a hole and buries the Shechted bird immediately (see Tos. Yom-Tov) ...

(c)... because it is Asur be'Hana'ah.

(d)The Kohen then takes a piece of cedar wood, a twig of hyssop and a 'tongue' of crimson thread (see Tos. Yom-Tov) - which he binds together with the protruding end of the thread, before proceeding with the actual purification of the Metzora.

3)

(a)The Kohen then dips the above bundle into the blood and water in the earthenware vessel - together with the tips of the wings and of the tail of the live bird (even though they are not tied together with them in the bundle [see Tos. Yom-Tov]).

(b)There are two opinions as to where he sprinkles the water/blood. Some say on the back of the Metzora'' hand. Others say - on his forehead.

(c)The Halachah is - like the first opinion.

(d)If it was not a Metzora with whom the Kohen was dealing but a Bayis ha'Menuga - he would sprinkle the blood/water on the lintel (see Tos. Yom-Tov).

4)

(a)The bird that the Kohen now sends away, says the Mishnah - he does not send it in the direction of the sea (in the event that it is a town that borders the sea), the town (see Tos. Yom-Tov) or the desert (should the town border the desert) ...

(b)... because the Pasuk specifically says that he must send it towards the fields outside the town.

(c)When the Tana says that next, the Kohen 'passes a razor' over the entire body of the Metzora - he really means that he shaves every part of his body where there is a gathering of hair.

(d)Besides regular body hair, the 'Klal u'F'rat u'Ch'lal' ("ve'Hayah ba'Yom ha'Shevi'i Yegalach es Kol Se'aro ... es Rosho ve'es Zekano ve'es Gabos Einav ... ve'es Kol Se'aro Yegale'ach") comes to exclude - locations on the body where there are gatherings of hair, but which are not naturally visible (e.g. under the armpit) from having to be shaved.

5)

(a)Besides then Toveling himself in a Mikvah - the Metzora also Tovels the clothes that he is wearing (see Tiferes Yisrael).

(b)The aspect of Tum'ah ...

1. ... (besides being Metamei the room that he enters [see Tos. Yom-Tov]) that falls away after this Tevilah is - Mishkav u'Moshav.

2. ... that still applies is - to be Metamei a person and the clothes that he is wearing be'Maga (but not be'Masa [like a Sheretz]).

(c)Based on the Pasuk "ve'Yashav mi'Chutz le'Ohalo Shiv'as Yamim", he remains forbidden to live with his wife, even after he is allowed to re-enter Machaneh Yisrael.

6)

(a)On the seventh day following his first shaving, the Metzora - must repeat the performance (shave, Tovel himself and Tovel his clothes) ...

(b)... after which - he is no longer Metamei like a Sheretz.

(c)He now attains the status of - a T'vul-Yom who is permitted to eat 'Ma'aser Sheini'.

(d)The ramifications of a T'vul-Yom are - that he still renders Terumah (and Kodshim) a Shelishi.

7)

(a)The Metzora is permitted to eat ...

1. ... Terumah - after nightfall (see Tos. Yom-Tov).

2. ... Kodshim - after he is brought his Korbanos.

(b)Regarding the three final stages of Tum'ah - he is compared to a Zav (after his third sighting), a Zavah and a Yoledes.

(c)The Tana mention only Yoledes - because we learn the last stage from the Pasuk in Tazri'a ("ve'Chiper Aleheh ha'Kohen ve'Taheirah"), which is written in connection with her.

8)

(a)The two other 'people', besides a Metzora, that the Mishnah adds to the list of those who are obligated to shave are - a Nazir and the Levi'im.

(b)Besides the fact that they are obligated to do so the Tana says- that it is a Mitzvah to do so (see Tos. Yom-Tov).

(c)'Levi'im' in this context means - the immediately after they were designated to serve (and was a once only).

(d)If any of them did not use a razor, they did not fulfill their obligation, and the same will apply - if they left two hairs intact.

9)

(a)The two birds that the owner brings to atone for Tzara'as Batim must be equal in three regards. Two of them are in appearance - (i.e. color) and in size ...

(b)... and the third is in price.

10)

(a)One must also take care - to purchase them together.

(b)Even if ...

1. ... they are not equal - they are nevertheless Kasher (see Tos. Yom-Tov).

2. ... he purchased one today, the other, tomorrow - they are Kasher, too.

11)

(a)If, after the first bird has been Shechted, he discovers that it was not a Tzipor D'ror or a Tereifah - he must replace it ('take another bird to pair up with the first second one').

(b)If the Shechted bird was ...

1. ... not a Tzipor D'ror - then the owner may eat it.

2. ... a Tereifah - he may benefit from it.

(c)In the event that ...

1. ... the blood of the first bird spills - the second bird must die (see Tos. Yom-Tov).

2. ... the second bird dies - the blood of the first one must be poured out.

12)

(a)The cedar-twig should be - one Amah long.

(b)When the Mishnah says that it must be as thick as 'ki'Revi'a K'ra ha'Mitah', it means - that it should be as thick as exactly a quarter of the thickness of a standard legof a bed.

(c)The Tana - disqualifies a species of hyssop called 'Ezov Yon', 'Ezov Kuchli', 'Ezov Romi' or 'Ezov Yevanis' (see Tos. Yom-Tov).

(d)One should in fact, use a kind of Ezov - that has no secondary name.

13)

(a)On the eighth day (after shaving) ...

1. ... the 'Metzora' brings a Chatas and an Olah (besides an Asham [all lambs -see Tiferes Yisrael]).

2. ... a Chatas and an Olah (both birds) if he is poor.

(b)If he only shaved on the eighth day - then he only brings his Korbanos on the ninth day, because he requires Ha'arev Shemesh between the shaving and the bringing of his Korbanos.

14)

(a)The 'Metzora' then approaches the ram of the Asham, and leans his hands on it ...

1. ... before which he waves it in all six directions (Tenufah [see Tiferes Yisrael, notes 54 & 55]) ...

2. ... and after which he Shechts it.

(b)Two Kohanim receive the blood ...

(c)... one in a bowl, the other in his hands.

(d)The reason for this unusual procedure is - because whereas the former will sprinkle the blood on the Mizbe'ach (like the blood of other Korbanos [see Tos. Yom-Tov]), the latter will use it for a special ceremony connected with a Metzora (which we are about to discuss), which does not require a K'li Shareis.

(e)We learn from the Pasuk (i.e. the Hekesh') "ve'Lakach ha'Kohen, ve'Nasan al T'nuch Ozen ... " - that just as he places the blood on the ear ... with his hand, so too, does he receive it in his hand (and not in a bowl [see Tos. Yom-Tov]).

15)

(a)The Kohen who received the blood in a K'lei Shareis - then sprinkles it on the wall of the Mizbe'ach.

(b)Before the second Kohen proceeds, the 'Metzora'Tovels - in the Lishkas ha'Metzora'im ...

(c)... after which - he goes to the Sha'ar Nikanor (the gate that leads from the Ezras Nashim to the Ezras Yisrael [see Tos. Yom-Tov]), where he is joined by the second Kohen (with the remaining blood in his hands).

(d)R. Yehudah disagrees - with the need to Tovel before beginning with the ceremony.

16)

(a)Next, the'Metzora'places his head, right hand and right foot into the Ezras Yisrael.

(b)According to R. Yehudah - he places all three simultaneously.

(c)Then the Kohen places some of the blood on the middle joint of his right ear (see Tos. Yom-Tov), his right thumb and hie right big toe.

(d)It was necessary for the'Metzora'to place these three limbs inside the Azarah - because on the one hand, a Mechusar Kipurim is not permitted to enter the Azarah (which belonged to Machaneh Shechinah [see Tos. Yom-Tov]), whilst on the other, it is forbidden to take the blood of the Asham outside the Azarah.

17)

(a)According to the Tana Kama, if the Metzora does not have a right thumb, a right big toe or a right ear he remains Tamei forever (see Tos. Yom-Tov). R. Eliezer maintains - that it is sufficient to place the blood on the location where they ought to be.

(b)The basis of their Machlokes is - whether we one needs to stick scrupulously to the text ('Ba'inan K'ra ke'di'Chesiv' [the Chachamim]) or not (R. Eliezer).

(c)R. Shimon holds like neither opinion. He holds - that if there is no right limb, then one performs the ceremony on the left one instead (and one is Yotzei Bedi'eved).

(d)The Halachah - is like the Chachamim.

18)

(a)Next the Kohen takes some of the oil and places it into the left (see Tiferes Yisrael) palm of a Kohen. We learn from the Pasuk "ve'Yatzak al Kaf ha'Kohen" - that Lechatchilah, it requires a second Kohen ...

(b)... though Bedi'eved, if he placed it in his own palm - he would be Yotzei.

(c)To begin with - there is a Log (6 egg-volumes) of oil ...

(d)... which he takes - from the same spot where he Shechted the goat of the Asham, on the north side of the Mizbe'ach.

19)

(a)The Kohen now proceeds - to sprinkle from some of the oil (some he poured into his colleague's palm) which he seven times in the direction of the Kodesh Kodshim.

(b)We learn from the Pasuk "Sheva Pe'amim Lifnei Hash-m" - that he sprinkles in the direction of the Kodesh Kodshim (but not that he needs to enter the Heichal [see Tos. Yom-Tov]).

(c)Before each sprinkling - he needs to dip his finger into the oil.

(d)Next - he places the oil on the same three spots on the 'Metzora''s body where he placed the blood of the Asham (on top of the dried blood, as we learn from the Pasuk "al M'kom Dam ha'Asham").

20)

(a)The Kohen places the remainder of the oil (see Tos. Yom-Tov) - on the 'Metzora's head.

(b)Should he fail to do this according to R. Akiva - the Kaparah is not effective (see Tos. Yom-Tov [and the 'Metzora' remains a Mechusar Kipurim]).

(c)R. Yochanan ben Nuri disagrees. In his opinion - the Kaparah take effect anyway - since this final act is merely 'Sheyarei Mitzvah' (see Yom-Tov), which does not prevent the Mitzvah from taking effect.

(d)When he says 'u'Ma'alin Alav Ke'ilu Lo Kipar', he means - that he has not done the Mitzvah properly.

(e)The Halachah - is like R. Akiva.

21)

(a)According to R. Akiva, if the Log of oil diminishes ...

1. ... before it has been poured into the palm of the Kohen (see Tos. Yom-Tov) - he must supplement it.

2. ... after it has been poured into the palm of the Kohen, R. Akiva rules - he must begin again.

(b)R. Shimon maintains - that the criterion is (not whether the oil has been poured or not, but) whether it has been sprinkled towards the Kodesh Kodshim or not.

(c)The Halachah - is like R. Akiva.

22)

(a)The Mishnah discusses a Metzora Ani - whose Chatas and Olah comprise two birds, and who is in the middle of bringing his Korbanos when he becomes rich (in which case the two Korbanos now comprise animals), or vice-versa.

(b)When R. Shimon says that the criterion lies in the Chatas, he means - that if he has already brought his Chatas, his Korban does not change, even though his status has.

23)

(a)According to R. Yehudah, the criterion lies in the Asham. The major difference between the Asham on the one hand, and the Chatas and the Asham, on the other is - the fact that both an Ashir and an Ani bring an animal (a ram) as an Asham.

(b)The other underlying reason behind R. Yehudah's ruling is - that the Asham is the Korban that is most instrumental in the Metzora's Taharah.

(c)They both derive their respective opinions from the same Pasuk (written in connection with the Korban Ani) "Asher Lo Sasig Yado be'Taharaso" - R. Shimon interprets this 'the animal that atones, whereas R. Yehudah interprets it as the animal that brings about his purification.

(d)The Halachah - is like R. Yehudah (see Tos. Yom-Tov).

24)

(a)The difference between a Metzora Ani who brought the Korban of an Ashir and a Metzora Ashir who brought the Korban of an Ani is - that whereas the former has fulfilled his obligation, the latter has not (see Tos. Yom-Tov).

(b)A woman can become a Metzora (just like a man).

(c)The Mishnah rules - that a wealthy man may bring a Korban Ani on behalf of his son, his daughter, his Eved or his Shifchah who is an Ani (see Tos. Yom-Tov) ...

(d)... thereby enabling him to eat Kodshim.

25)

(a)R. Yehudah permits a wealthy man to bring the Korbanos on behalf of his wife who is a Metzora ...

1. ... Ashir ...

2. ... but not if she is an Ani - because a woman is considered as part of her husband (so if he is wealthy, she is [Halachically] wealthy, too).

(b)And the same goes for any other Korban that he brings on her behalf (see Tos. Yom-Tov [and should it belong to the category of'Korban Oleh ve'Yoreid', he brings the Korban of an Ashir]).

26)

(a)The Mishnah now discusses a case of two rich Metzora'im whose Korbanos became mixed up, and one set (see Tos. Yom-Tov) had already been sacrificed, when one of them died. One cannot simply bring ...

1. ... the other set for the surviving Metzora - in case it is really the set of the deceased man, and a Chatas (see Tos. Yom-Tov) whose owner dies, must die.

2. ... a new set of Korbanos - because of the possibility that the first set was his, in which case he already fulfilled his obligation, and bringing the new Korban will entail bringing Chulin into the Azarah.

(b)The men of Alexandria presented this She'eilah to R. Yehoshua.

27)

(a)R. Yehoshua replied - that the surviving Metzora should write all his property to a friend (rendering him poor), and then proceed to bring a Korban Ani.

(b)Seeing as the surviving Metzora may have already been Yotzei with the first set of Korbanos, the second set incorporates a Safek Chatas. This is not a question of bringing Chulin into the Azarah - because of the Halachah permitting bringing a Chatas ha'Of in case of a Safek.

(c)Even without that, this would not be a problem vis-a-vis the Asham - since he could bring it on condition that if he was not Chayav an Asham, it would be a Shelamim (whose Matanos on the Mizbe'ach resembled those of the Asham).

(d)Had the survivingMetzora not given his property to somebody else, the problem would be - that if the surviving Metzora had already been Yotzei, he would not be permitted to bring another Chatas, because (unlike an Asham, which we just explained), a Chatas cannot be brought as a Safek Shelamim, since their Matnos Damim are different ...

(e)... since the former requires four Matnos Damim above the Chut ha'Sikra (the red thread that divides the upper half of the Mizbe'ach from the lower half), whereas the latter requires two Matanos below it.