Halacha
הלכה א
כְּשֶׁיִּתְרַפֵּא הַצָּרוּעַ מִצָּרַעְתּוֹ אַחַר שֶׁמְּטַהֲרִין אוֹתוֹ בְּעֵץ אֶרֶז וְאֵזוֹב וּשְׁנִי תוֹלַעַת וּשְׁתֵּי צִפֳּרִים וּמְגַלְּחִין אֶת כָּל בְּשָׂרוֹ וּמַטְבִּילִין אוֹתוֹ אַחַר כָּל זֹאת יִכָּנֵס לִירוּשָׁלַיִם וּמוֹנֶה שִׁבְעַת יָמִים וּבַיּוֹם הַשְּׁבִיעִי מְגַלֵּחַ תִּגְלַחְתּוֹ שְׁנִיָּה כַּתִּגְלַחַת הָרִאשׁוֹנָה וְטוֹבֵל וַהֲרֵי הוּא טְבוּל יוֹם וּמַעֲרִיב שִׁמְשׁוֹ וּלְמָחָר בַּשְּׁמִינִי טוֹבֵל פַּעַם שְׁנִיָּה וְאַחַר כָּךְ מַקְרִיבִין קָרְבְּנוֹתָיו. וּמִפְּנֵי מָה טוֹבֵל בַּשְּׁמִינִי אַחַר שֶׁטּוֹבֵל מֵאֶמֶשׁ. מִפְּנֵי שֶׁהָיָה רָגִיל בְּטֻמְאָה בִּימֵי חִלּוּטוֹ וְאֵינוֹ נִזְהָר מִשּׁוּם טֻמְאָה וְשֶׁמָּא נִטְמָא אַחַר שֶׁטָּבַל. לְפִיכָךְ טוֹבֵל בַּשְּׁמִינִי בְּעֶזְרַת הַנָּשִׁים בְּלִשְׁכַּת הַמְצֹרָעִים שֶׁשָּׁם אַף עַל פִּי שֶׁלֹּא הִסִּיחַ דַּעְתּוֹ:
כסף משנה
1.
When a person afflicted by tzara'at is healed of his affliction, and he has been purified with a cedar branch, a hyssop, a crimson thread, and two birds, all of his flesh is shaved and he is immersed in a mikveh. After this entire process, he may enter Jerusalem. He then counts seven days and on the seventh day, he shaves a second time like the first shaving. He then immerses himself. His status is then that of a t'vul yom. He waits until the evening. On the morrow, on the eighth day, he immerses a second time and then he brings his sacrifices.Why must he immerse himself on the eighth day if he immersed himself previously? Because he had become habituated to contracting lesser types of impurity during the days that he was identified as one afflicted by tzara'at and he would not show care not to contract impurity and perhaps he contracted impurity after he immersed. Therefore, he would immerse himself on the eighth day in the Women's Courtyard, in the Chamber for those Afflicted by Tzara'at,even though he did not divert his attention after his immersion.
הלכה ב
נִתְאַחֵר וְלֹא גִּלֵּחַ בַּשְּׁבִיעִי וְגִלֵּחַ בַּשְּׁמִינִי אוֹ אַחַר כַּמָּה יָמִים בַּיּוֹם שֶׁיְּגַלֵּחַ יִטְבּל וְיַעֲרִיב שִׁמְשׁוֹ וּלְמָחָר יָבִיא קָרְבְּנוֹתָיו אַחַר שֶׁיִּטְבּל פַּעַם שְׁנִיָּה כְּמוֹ שֶׁבֵּאַרְנוּ. כֵּיצַד עוֹשִׂין לוֹ. הַמְצֹרָע עוֹמֵד חוּץ לְעֶזְרַת יִשְׂרָאֵל כְּנֶגֶד פֶּתַח מִזְרָחִית בְּאַסְקֻפַּת שַׁעַר נִיקָנוֹר וּפָנָיו לְמַעֲרָב וְשָׁם עוֹמְדִים כָּל מְחֻסְּרֵי כַּפָּרָה בְּעֵת שֶׁמְּטַהֲרִין אוֹתָן וְשָׁם מַשְׁקִין אֶת הַסּוֹטוֹת. וְהַכֹּהֵן לוֹקֵחַ אָשָׁם שֶׁל מְצֹרָע כְּשֶׁהוּא חַי וּמְנִיפוֹ עִם לוֹג הַשֶּׁמֶן בַּמִּזְרָח כְּדֶרֶךְ כָּל הַתְּנוּפוֹת. וְאִם הֵנִיף זֶה בִּפְנֵי עַצְמוֹ וְזֶה בִּפְנֵי עַצְמוֹ יָצָא. וְאַחַר כָּךְ מֵבִיא אֶת הָאָשָׁם שֶׁל מְצֹרָע עַד הַפֶּתַח וּמַכְנִיס שְׁתֵּי יָדָיו לָעֲזָרָה וְסוֹמֵךְ עָלָיו וְשׁוֹחֲטִין אוֹתוֹ מִיָּד. וּמְקַבְּלִין שְׁנֵי כֹּהֲנִים אֶת דָּמוֹ. אֶחָד מְקַבֵּל בִּכְלִי וְזוֹרְקוֹ עַל גַּבֵּי הַמִּזְבֵּחַ וְאֶחָד בְּיָדוֹ הַיְמָנִית וּמְעָרֶה לְיָדוֹ הַשְּׂמָאלִית וּמַזֶּה בְּאֶצְבָּעוֹ הַיְמָנִית. וְאִם שִׁנָּה וְקִבֵּל בִּשְׂמֹאל תְּחִלָּה פָּסַל. הַכֹּהֵן שֶׁקִּבֵּל מִקְצָת הַדָּם בִּכְלִי מוֹלִיכוֹ וְזוֹרְקוֹ עַל הַמִּזְבֵּחַ תְּחִלָּה. וְאַחַר כָּךְ יָבוֹא הַכֹּהֵן שֶׁקִּבֵּל הַדָּם בְּכַפּוֹ אֵצֶל הַמְצֹרָע. הַכֹּהֵן מִבִּפְנִים וְהַמְצֹרָע מִבַּחוּץ. וּמַכְנִיס הַמְצֹרָע רֹאשׁוֹ וְנוֹתֵן הַכֹּהֵן מִן הַדָּם שֶׁבְּכַפּוֹ עַל תְּנוּךְ אָזְנוֹ הַיְמָנִית. וְאַחַר כָּךְ יַכְנִיס יָדוֹ הַיְמָנִית וְיִתֵּן עַל בֹּהֶן יָדוֹ וְאַחַר כָּךְ יַכְנִיס רַגְלוֹ הַיְמָנִית וְיִתֵּן עַל בֹּהֶן רַגְלוֹ וְאִם נָתַן עַל הַשְּׂמֹאל לֹא יָצָא. וְאַחַר כָּךְ יַקְרִיב חַטָּאתוֹ וְעוֹלָתוֹ. וְאַחַר שֶׁיִּתֵּן הַדָּם עַל הַבְּהוֹנוֹת נוֹטֵל הַכֹּהֵן מִלּוֹג הַשֶּׁמֶן וְיוֹצֵק לְתוֹךְ כַפּוֹ שֶׁל חֲבֵרוֹ הַשְּׂמָאלִית וְאִם יָצַק לְתוֹךְ כַּף עַצְמוֹ יָצָא. וְטוֹבֵל אֶצְבָּעוֹ הַיְמָנִית בַּשֶּׁמֶן שֶׁבְּכַפּוֹ וּמַזֶּה שֶׁבַע פְּעָמִים כְּנֶגֶד בֵּית קֹדֶשׁ הַקֳדָשִׁים עַל כָּל הֲזָיָה טְבִילַת אֶצְבַּע בְּשֶׁמֶן. וְאִם הִזָּה וְלֹא כִּוֵּן כְּנֶגֶד בֵּית קֹדֶשׁ הַקֳדָשִׁים כְּשֵׁרוֹת. וְאַחַר כָּךְ יָבוֹא אֵצֶל הַמְצֹרָע וְיִתֵּן מִן הַשֶּׁמֶן עַל מְקוֹם דַּם הָאָשָׁם בִּתְנוּךְ אֹזֶן וּבֹהֶן יָדוֹ וּבֹהֶן רַגְלוֹ. וְהַנּוֹתָר מִן הַשֶּׁמֶן שֶׁבְּכַפּוֹ יִתְּנֶנּוּ עַל רֹאשׁ הַמִּתְטַהֵר וְאִם לֹא נָתַן לֹא כִּפֵּר. וּשְׁאָר הַלּוֹג מִתְחַלֵּק לַכֹּהֲנִים:
כסף משנה
2.
If he delayed and did not shave on the seventh day, but instead, shaved on the eighth day or after several days, on the day that he shaves, he should immerse and wait until the evening. On the following day, he brings his sacrifices after immersing himself a second time, as we explained.What are the rites performed for him? The person who had been afflicted with tzara'at stands outside the Courtyard of the Israelites, in front of the eastern entrance, at the lintel of the Gate of Nicanor, facing west. There all those who require atonement stand at the time they are being purified and a sotah is forced to drink the bitter waters there.
The priest takes the sheep to be offered as the guilt-offering of the afflicted person while it is alive and performs tenufah with it together with the log of oil in the eastern portion of the Temple Courtyard where all tenufot are performed. If tenufah was performed with the sheep and the oil each separately, the person fulfills his obligation.
Afterwards, the guilt-offering of the afflicted person is brought to the entrance to the Temple Courtyard. The afflicted person inserts his two hands into the Courtyard and places them on his sheep. It is then slaughtered immediately. Two priests receive its blood. One receives it in a receptacle and casts it on the altar and one receives it in his right hand. He pours it into his left hand and sprinkles it with the index finger of his right hand. If he deviated and received it in his left hand first, it is disqualified.
The priest who received a portion of the blood in a receptacle should carry it and cast it on the altar first. Afterwards, the priest who received the blood in his palm should approach the afflicted person at the entrance. The priest stands inside and the afflicted person outside. The afflicted person inserts his head and the priests applies some of the blood in his hand on the middle lobe of his right ear. Afterwards, the afflicted person inserts his right hand and the priest applies the blood to his thumb. Afterwards, he inserts his right foot and the priest applies the blood to his large toe. If he applies it the left organs, the afflicted person does not fulfill his obligation. Afterwards, his sin-offerings and burnt-offering are sacrificed.
After he applied the blood to his thumb and toe, the priest takes the log of oil and pours it into the left palm of a colleague. If he pours it into his own palm, the person fulfills his obligation. He dips his right index finger in the oil in his palm and sprinkles seven times toward the Holy of Holies. Each time he sprinkles the oil, he dips his finger into it. If he sprinkled it, but did not direct it toward the Holy of Holies, it is acceptable.
Afterwards, he approaches the afflicted person and applies the oil to the place where he applied the blood on the middle lobe of his ear, his thumb, and his large toe. He then applies the remainder of the oil to the head of the person seeking purification. If he did not apply it, he does not achieve atonement. The remainder of the log is divided among the priests.
הלכה ג
שְׁיָרֵי הַלּוֹג אֵינוֹ נֶאֱכָל אֶלָּא בָּעֲזָרָה לְזִכְרֵי כְּהֻנָּה כִּשְׁאָר קָדְשֵׁי קָדָשִׁים שֶׁהֲרֵי הֻקַּשׁ לְאָשָׁם. וְאָסוּר לֶאֱכל מִלּוֹג הַשֶּׁמֶן עַד שֶׁיִּתֵּן מִמֶּנּוּ מַתַּן שֶׁבַע וּמַתַּן בְּהוֹנוֹת וְאִם אָכַל לוֹקֶה כְּאוֹכֵל קָדָשִׁים קֹדֶם זְרִיקָה:
כסף משנה