Defilement by Leprosy Chapter 16

בַּיִת הַמְנֻגָּע אָב מֵאֲבוֹת הַטֻּמְאוֹת כָּל הַנּוֹגֵעַ בּוֹ נִטְמָא. וְכֵן אֲבָנִים שֶׁחוֹלְצִין מִמֶּנּוּ אַחַר הֶסְגֵּר אוֹ אֲבָנִים וְעֵצִים וְעָפָר שֶׁל בַּיִת כְּשֶׁנּוֹתְצִין אוֹתוֹ כֻּלָּן אֲבוֹת טֻמְאוֹת. וְכָל כְּזַיִת מֵהֶם מְטַמֵּא אָדָם וְכֵלִים בְּמַגָּע וּבְמַשָּׂא וּבְבִיאָה. כֵּיצַד. אִם נִכְנַס כְּזַיִת מֵהֶן לְבַיִת טָהוֹר נִטְמָא כָּל אֲשֶׁר בַּבַּיִת מֵאָדָם וְכֵלִים שֶׁכֻּלָּן מְטַמְּאִין בְּבִיאָה כְּאָדָם מְצֹרָע וְכֻלָּן אֲסוּרִין בַּהֲנָאָה. וְאִם שְׂרָפָן וְעָשָׂה מֵהֶן סִיד הֲרֵי זֶה אָסוּר בַּהֲנָאָה שֶׁנֶּאֱמַר (ויקרא יד מד) "צָרַעַת מַמְאֶרֶת" תֵּן בּוֹ מְאֵרָה וְאַל תֵּהָנֶה בּוֹ. וְכֻלָּן מְשַׁלְּחִין אוֹתָן חוּץ לָעִיר אַף עַל פִּי שֶׁאֵינָהּ מֻקֶּפֶת חוֹמָה:

A blemished house is a primary source of impurity. Anyone who touches it contracts impurity. Similarly, the stones that are removed from it after it was isolated or the stones, the wood, and the mortar of the house when it is destroyed are all considered as primary sources of impurity. An olive-sized portion of them imparts impurity to a person and to implements when touched or carried or when such a substance is brought into a house. What is implied? If an olive-sized portion of such a substance is brought into a house, everything in the house - people and implements - contract impurity. For all these substances impart impurity when brought into a house like a person afflicted with tzara'at and it is forbidden to benefit from all of them. If one burns them and makes lime, it is forbidden to benefit from it, as implied by Leviticus 14:44: "accursed tzara'at," which can be interpreted as a command: "Consider it a curse and do not benefit from it." All these materials should be discarded outside the city even if it is not surrounded by a wall.

בַּיִת מֻסְגָּר אֵינוֹ מְטַמֵּא אֶלָּא מִתּוֹכוֹ שֶׁנֶּאֱמַר (ויקרא יד מו) "וְהַבָּא אֶל הַבַּיִת כָּל יְמֵי הִסְגִּיר אֹתוֹ יִטְמָא עַד הָעָרֶב". אֲבָל הַמֻּחְלָט מְטַמֵּא מִתּוֹכוֹ וּמֵאֲחוֹרָיו שֶׁהַנּוֹגֵעַ בּוֹ מֵאֲחוֹרָיו טָמֵא שֶׁנֶּאֱמַר (ויקרא יד מד) "צָרַעַת מַמְאֶרֶת" (ויקרא יד מד) "בַּבַּיִת טָמֵא הוּא" וְכִי טָהוֹר הָיָה אֶלָּא לְהוֹסִיף לוֹ טֻמְאָה עַל טֻמְאָתוֹ שֶׁיִּהְיֶה כֻּלּוֹ טָמֵא וִיטַמֵּא מֵאֲחוֹרָיו. וְכֵן אֲבָנִים שֶׁיֵּשׁ בָּהֶן הַנֶּגַע בְּמֻסְגָּר מְטַמְּאִין מֵאֲחוֹרֵיהֶן:

A house that is isolated imparts impurity only from the inside, as Leviticus 14:46 states: "One who enters the house throughout the days of its isolation shall become impure until the evening." A house that has been deemed definitively impure, by contrast, imparts impurity from its inside and from its outside, i.e., one who touches its back contracts impurity, as implied by ibid.:44: "It is accursed tzara'at in the house; it is impure." Now was it pure beforehand? Rather, the intent is to increase its impurity over and above that which existed previously and have it deemed impure in its entirety. Hence, it imparts impurity even from the outside. Similarly, the stones on which the blemish is found in an isolated house impart impurity from their outside as well.

אֶחָד הַמֻּסְגָּר וְהַמֻּחְלָט מְטַמֵּא בְּבִיאָה. כֵּיצַד. בַּיִת שֶׁהָיָה מֵסֵךְ עַל גַּבֵּי בַּיִת מְנֻגָּע בֵּין מֻחְלָט בֵּין מֻסְגָּר אוֹ אִילָן שֶׁהוּא מֵסֵךְ עָלָיו הָעוֹמֵד תַּחַת הָאִילָן אוֹ הַנִּכְנָס לַבַּיִת הַחִיצוֹן טָמֵא. שֶׁהֲרֵי הוּא וְהַבַּיִת הַטָּמֵא תַּחַת אֹהֶל אֶחָד. וְכֵן אֶבֶן מְנֻגַּעַת הַנִּכְנֶסֶת לְאֹהֶל וְהֻנְחָה שָׁם נִטְמָא כָּל אֲשֶׁר בָּאֹהֶל. הָיְתָה מֻנַּחַת תַּחַת הָאִילָן וְהַטָּהוֹר עוֹבֵר נִטְמָא. הָיָה הַטָּהוֹר עוֹמֵד תַּחַת הָאִילָן וְעָבַר אָדָם בְּאֶבֶן מְנֻגַּעַת לֹא טִמְּאָהוּ. וְאִם הִנִּיחָהּ שָׁם טִמְּאָהוּ שֶׁמּוֹשָׁב הַמְנֻגָּע כָּמוֹהוּ בֵּין אָדָם בֵּין כֵּלִים בֵּין אֲבָנִים וְעֵצָיו וַעֲפָרוֹ:

Both a house that is isolated and one that is deemed definitively impure impart impurity when they exist inside another structure. What is implied? When there was a house built over a blemished house - whether one that was isolated or one that was deemed definitively impure - or there was a tree that stood over such a house, a person who stands under the tree or who enters the outer house is impure. The rationale is that he and the impure house are under one covering. Similarly, if a blemished stone was brought inside a structure and placed down there, everything in the house becomes impure. If such a stone was placed under a tree and pure person passed there, he becomes impure. If the pure person was standing under a tree and a person carrying a blemished stone passed by there, he does not contract impurity. If he placed it down there, he does contract impurity. The rationale is that the place of a blemished entity has the same status as he does. This applies to blemished persons, implements, stones, wood, and mortar.

הַמַּאֲהִיל בְּיָדוֹ עַל אֶבֶן מְנֻגַּעַת אוֹ שֶׁהֶאֱהִילָה עָלָיו טָהוֹר עַד שֶׁיִּגַּע:

When a person holds his hand over a blemished stone or a blemished stone is held over him, he is pure unless he touches it.

טָהוֹר שֶׁנִּכְנַס לְבַיִת מְנֻגָּע דֶּרֶךְ אֲחוֹרָיו אֲפִלּוּ נִכְנַס כֻּלּוֹ חוּץ מֵחָטְמוֹ טָהוֹר שֶׁנֶּאֱמַר (ויקרא יד מו) "וְהַבָּא אֶל הַבַּיִת" דֶּרֶךְ בִּיאָה טִמְּאָה תּוֹרָה:

When a ritually pure person enters an impure house backwards, even if his entire body enters aside from his nose, he remains pure. This is derived from Leviticus 14:46 which mentions: "The one who comes into the house." Implied is that the Torah prescribed impurity only when one enters in an ordinary manner.

טָהוֹר שֶׁהִכְנִיס רֹאשׁוֹ וְרֻבּוֹ לְבַיִת טָמֵא נִטְמָא. וְכֵן טַלִּית טְהוֹרָה שֶׁהִכְנִיס מִמֶּנָּה שָׁלֹשׁ עַל שָׁלֹשׁ לְבַיִת טָמֵא נִטְמֵאת. וְכֵן כְּלִי חֶרֶס שֶׁהִכְנִיס אֲוִירוֹ לְבַיִת טָמֵא נִטְמָא. אֲבָל שְׁאָר כֵּלִים עַד שֶׁיַּכְנִיס רֹב הַכֵּלִים, מִשֶּׁיַּכְנִיס רֻבּוֹ נִטְמָא מִיָּד. בַּמֶּה דְּבָרִים אֲמוּרִים בְּכֵלִים שֶׁנִּכְנְסוּ חֲלוּצִין. אֲבָל אָדָם מִיִּשְׂרָאֵל שֶׁנִּכְנַס לְבַיִת מְנֻגָּע וְהוּא לָבוּשׁ בִּבְגָדָיו וְסַנְדָּלָיו בְּרַגְלָיו וְטַבְּעוֹתָיו בְּיָדָיו הֲרֵי הָאָדָם טָמֵא מִיָּד. וּבְגָדָיו טְהוֹרִים עַד שֶׁיַּשְׁהֶה שָׁם כְּדֵי שֶׁיָּסֵב אָדָם וְיֹאכַל כְּשָׁלֹשׁ בֵּיצִים פַּת חִטִּים בְּלִפְתָּן שֶׁנֶּאֱמַר (ויקרא יד מז) "וְהַשֹּׁכֵב בַּבַּיִת יְכַבֵּס אֶת בְּגָדָיו וְהָאֹכֵל בַּבַּיִת יְכַבֵּס אֶת בְּגָדָיו". וְכִי תַּעֲלֶה עַל דַּעְתְּךָ שֶׁאֵין בְּגָדָיו מִתְטַמְּאִין עַד שֶׁיֹּאכַל שָׁם. אֶלָּא לִתֵּן שִׁעוּר לַשּׁוֹכֵב כְּאוֹכֵל. וְאַחַד הַשּׁוֹכֵב אוֹ הַיּוֹשֵׁב אוֹ הָעוֹמֵד אִם שָׁהָה כְּדֵי לֶאֱכל שִׁעוּר אֲכִילָה הָאֲמוּרָה נִטְמְאוּ בְּגָדָיו:

When a ritually pure person inserted his head and the majority of his body into an impure house, he contracts impurity. Similarly, when a portion of a ritually pure garment three fingerbreadths by three fingerbreadths is brought into an impure house, it becomes impure. And when any portion of the inner space of an earthenware container enters an impure house, it becomes impure. Other keilim, by contrast, do not contract impurity unless the majority of the k'li is brought in. Once the majority is brought in, it contracts impurity immediately. When does the above apply? To garments that were taken into a house when no one was wearing them. If, however, a Jewish person entered a blemished house wearing his clothes, his shoes on his feet, and his rings on his hands, the person becomes impure immediately and his garments are pure until he remains there for the amount of time a person could sit there and eat three egg-sized portions of bread from wheat together with accompanying food, as implied by Leviticus 14:47: "One who lies in the house will launder his garments and one who eats in the house will launder his garments." Now would one think that a person's garments do not contract impurity until he eats in the blemished house? Instead, the intent of the verse mentioning eating is to establish an equation between eating and lying, to clarify that the measure of time necessary for one who lies there to contract impurity is the measure of time associated with eating. And the same laws apply to one who lies, one who sits, or one who stands. If he remains there for long enough to eat the above-mentioned measure of food, his garments contract impurity.

מִי שֶׁנִּכְנַס לְבַיִת מְנֻגָּע וְכֵלָיו עַל כְּתֵפָיו וְסַנְדָּלוֹ וְטַבַּעְתּוֹ בְּכַפָּיו הוּא וְהֵן טְמֵאִין מִיָּד שֶׁאֵינוֹ מַצִּיל מִלְּטַמֵּא מִיָּד אֶלָּא כֵּלִים שֶׁהוּא לָבוּשׁ בָּהֶן. וְכֵן הָעַכּוּ"ם וְהַבְּהֵמָה שֶׁהָיוּ לְבוּשִׁין בְּכֵלִים וְנִכְנְסוּ לַבַּיִת הַמְנֻגָּע נִטְמְאוּ הַכֵּלִים מִיָּד. אֲבָל הָעַכּוּ"ם אֵינוֹ מְקַבֵּל טֻמְאָה כִּבְהֵמָה:

When a person entered an afflicted house carrying his garments on his shoulder, his shoe and his rings in his hands, he and they are impure immediately, for the only garments that are saved from becoming impure immediately are the garments that he is wearing. Similarly, when a gentile or an animal entered an afflicted house while wearing garments, the garments contract impurity immediately. The gentile, like the animal, does not contract impurity.

מִי שֶׁהָיָה עוֹמֵד בְּבַיִת מְנֻגָּע וּפָשַׁט יָדָיו חוּץ לַבַּיִת וְטַבְּעוֹתָיו בְּיָדָיו אִם שָׁהָה כְּדֵי אֲכִילַת הַשִּׁעוּר נִטְמְאוּ הַטַּבָּעוֹת אַף עַל פִּי שֶׁהֵם בַּחוּץ. וְכֵן הָעוֹמֵד בַּחוּץ וּפָשַׁט יָדוֹ לְבַיִת מְנֻגָּע נִטְמְאוּ יָדָיו בִּלְבַד מִיָּד. וְאִם נִשְׁתַּהוּ שָׁם כְּדֵי אֲכִילַת הַשִּׁעוּר נִטְמְאוּ טַבְּעוֹתָיו וְאִם לָאו טְהוֹרוֹת:

When a person who was standing in a blemished house extended his hands outside the house while wearing his rings on his hands, the rings contract impurity even though they are outside the house if he remains there for the amount of time necessary to eat the measure of food mentioned. Similarly, if a person is standing outside and he inserted his hands inside an afflicted house, his hands alone contract impurity. If he kept them there for the amount of time necessary to eat the measure of food mentioned, his rings contract impurity. If not, they are pure.

כָּל הַמַּצִּיל בְּצָמִיד פָּתִיל בְּאֹהֶל הַמֵּת מַצִּיל מְכֻסֶּה בְּבַיִת מְנֻגָּע. וְכָל הַמַּצִּיל מְכֻסֶּה בְּאֹהֶל הַמֵּת אֲפִלּוּ הָיָה מְגֻלֶּה בְּבַיִת הַמְנֻגָּע הֲרֵי זֶה טָהוֹר. כֵּיצַד. כְּלֵי חֶרֶס אוֹ כְּלֵי אֲבָנִים וּכְלֵי אֲדָמָה וְכַיּוֹצֵא בָּהֶן שֶׁהָיוּ אֳכָלִין וּמַשְׁקִין וְכֵלִים בְּתוֹכָן וְהָיוּ מְכֻסִּין בְּבַיִת הַמְנֻגָּע אַף עַל פִּי שֶׁאֵינָן מֻקָּפִין צָמִיד פָּתִיל הֵן וְכָל מַה שֶּׁבְּתוֹכָן טָהוֹר. הַבּוֹר וְהַדּוּת שֶׁבְּבַיִת הַמְנֻגָּע אַף עַל פִּי שֶׁהֵן מְגֻלִּין כֵּלִים שֶׁבְּתוֹכָן טְהוֹרִין:

Whenever the contents of a container are saved from contracting impurity because of a sealed covering under a shelter where a corpse is found, they are saved from contracting impurity in an afflicted house, when the container is covered. Whenever the contents of a container are saved from contracting impurity because they are covered in a shelter where a corpse is found, they remain pure even if they are uncovered in an afflicted house. What is implied? When there are earthenware, stone, or earthen containers or the like containing food, beverages, and implements and they were covered in an afflicted house, the containers and everything they contain remain pure even though they are not sealed close. When there is either a storage pit or a cistern in an afflicted house, the implements in them are pure, even though they are open.

הַצָּרַעַת הוּא שֵׁם הָאָמוּר בְּשֻׁתָּפוּת כּוֹלֵל עִנְיָנִים הַרְבֵּה שֶׁאֵין דּוֹמִין זֶה לָזֶה. שֶׁהֲרֵי לֹבֶן עוֹר הָאָדָם קָרוּי צָרַעַת. וּנְפִילַת קְצָת שְׂעַר הָרֹאשׁ אוֹ הַזָּקָן קָרוּי צָרַעַת. וְשִׁנּוּי עֵין הַבְּגָדִים אוֹ הַבָּתִּים קָרוּי צָרַעַת. וְזֶה הַשִּׁנּוּי הָאָמוּר בַּבְּגָדִים וּבַבָּתִּים שֶׁקְּרָאַתּוּ תּוֹרָה צָרַעַת בְּשֻׁתָּפוּת הַשֵּׁם אֵינוֹ מִמִּנְהָגוֹ שֶׁל עוֹלָם אֶלָּא אוֹת וּפֶלֶא הָיָה בְּיִשְׂרָאֵל כְּדֵי לְהַזְהִירָן מִלָּשׁוֹן הָרַע. שֶׁהַמְסַפֵּר בְּלָשׁוֹן הָרַע מִשְׁתַּנּוֹת קִירוֹת בֵּיתוֹ. אִם חָזַר בּוֹ יִטְהַר הַבַּיִת. אִם עָמַד בְּרִשְׁעוֹ עַד שֶׁהֻתַּץ הַבַּיִת מִשְׁתַּנִּין כְּלֵי הָעוֹר שֶּׁבְּבֵיתוֹ שֶׁהוּא יוֹשֵׁב וְשׁוֹכֵב עֲלֵיהֶן. אִם חָזַר בּוֹ יִטְהֲרוּ. וְאִם עָמַד בְּרִשְׁעוֹ עַד שֶׁיִּשָּׂרְפוּ מִשְׁתַּנִּין הַבְּגָדִים שֶׁעָלָיו. אִם חָזַר בּוֹ יִטְהֲרוּ וְאִם עָמַד בְּרִשְׁעוֹ עַד שֶׁיִּשָּׂרְפוּ מִשְׁתַּנֶּה עוֹרוֹ וְיִצְטָרֵעַ וְיִהְיֶה מֻבְדָּל וּמְפֻרְסָם לְבַדּוֹ עַד שֶׁלֹּא יִתְעַסֵּק בְּשִׂיחַת הָרְשָׁעִים שֶׁהוּא הַלֵּיצָנוּת וְלָשׁוֹן הָרַע. וְעַל עִנְיָן זֶה מַזְהִיר בַּתּוֹרָה וְאוֹמֵר (דברים כד ח) "הִשָּׁמֶר בְּנֶגַע הַצָּרַעַת" (דברים כד ט) "זָכוֹר אֵת אֲשֶׁר עָשָׂה ה' אֱלֹהֶיךָ לְמִרְיָם בַּדֶּרֶךְ". הֲרֵי הוּא אוֹמֵר הִתְבּוֹנְנוּ מָה אֵרַע לְמִרְיָם הַנְּבִיאָה שֶׁדִּבְּרָה בְּאָחִיהָ שֶׁהָיְתָה גְּדוֹלָה מִמֶּנּוּ בְּשָׁנִים וְגִּדְלַתּוּ עַל בִּרְכֶּיהָ וְסִכְּנָה בְּעַצְמָהּ לְהַצִּילוֹ מִן הַיָּם וְהִיא לֹא דִּבְּרָה בִּגְנוּתוֹ אֶלָּא טָעֲתָה שֶׁהִשְׁוַתּוּ לִשְׁאָר נְבִיאִים וְהוּא לֹא הִקְפִּיד עַל כָּל הַדְּבָרִים הָאֵלּוּ שֶׁנֶּאֱמַר (במדבר יב ג) "וְהָאִישׁ משֶׁה עָנָו מְאֹד" וְאַף עַל פִּי כֵן מִיָּד נֶעֶנְשָׁה בְּצָרַעַת. קַל וָחֹמֶר לִבְנֵי אָדָם הָרְשָׁעִים הַטִּפְּשִׁים שֶׁמַּרְבִּים לְדַבֵּר גְּדוֹלוֹת וְנִפְלָאוֹת. לְפִיכָךְ רָאוּי לְמִי שֶׁרוֹצֶה לְכַוֵּן אָרְחוֹתָיו לְהִתְרַחֵק מִישִׁיבָתָן וּמִלְּדַבֵּר עִמָּהֶן כְּדֵי שֶׁלֹּא יִתָּפֵס אָדָם בְּרֶשֶׁת רְשָׁעִים וְסִכְלוּתָם. וְזֶה דֶּרֶךְ יְשִׁיבַת הַלֵּצִים הָרְשָׁעִים בַּתְּחִלָּה מַרְבִּין בְּדִבְרֵי הֲבַאי כָּעִנְיָן שֶׁנֶּאֱמַר (קהלת ה ב) "וְקוֹל כְּסִיל בְּרֹב דְּבָרִים". וּמִתּוֹךְ כָּךְ בָּאִין לְסַפֵּר בִּגְנוּת הַצַּדִּיקִים כָּעִנְיָן שֶׁנֶּאֱמַר (תהילים לא יט) "תֵּאָלַמְנָה שִׂפְתֵי שָׁקֶר הַדֹּבְרוֹת עַל צַדִּיק עָתָק". וּמִתּוֹךְ כָּךְ יִהְיֶה לָהֶן הֶרְגֵּל לְדַבֵּר בַּנְּבִיאִים וְלָתֵת דֹּפִי בְּדִבְרֵיהֶם כָּעִנְיָן שֶׁנֶּאֱמַר (דברי הימים ב לו טז) "וַיִּהְיוּ מַלְעִבִים בְּמַלְאֲכֵי הָאֱלֹהִים וּבוֹזִים דְּבָרָיו וּמִתַּעְתְּעִים בִּנְבִאָיו". וּמִתּוֹךְ כָּךְ בָּאִין לְדַבֵּר בֵּאלֹהִים וְכוֹפְרִין בָּעִקָּר כָּעִנְיָן שֶׁנֶּאֱמַר (מלכים ב יז ט) "וַיְחַפְּאוּ בְנֵי יִשְׂרָאֵל דְּבָרִים אֲשֶׁר לֹא כֵן עַל ה' אֱלֹהֵיהֶם". וַהֲרֵי הוּא אוֹמֵר (תהילים עג ט) "שַׁתּוּ בַשָּׁמַיִם פִּיהֶם וּלְשׁוֹנָם תִּהֲלַךְ בָּאָרֶץ" מִי גָּרַם לָהֶם לָשִׁית בַּשָּׁמַיִם פִּיהֶם לְשׁוֹנָם שֶׁהָלְכָה תְּחִלָּה בָּאָרֶץ. זוֹ הִיא שִׂיחַת הָרְשָׁעִים שֶׁגּוֹרֶמֶת לָהֶן יְשִׁיבַת קְרָנוֹת וִישִׁיבַת כְּנֵסִיּוֹת שֶׁל עַמֵּי הָאָרֶץ וִישִׁיבַת בָּתֵּי מִשְׁתָּאוֹת עִם שׁוֹתֵי שֵׁכָר. אֲבָל שִׂיחַת כְּשֵׁרֵי יִשְׂרָאֵל אֵינָהּ אֶלָּא בְּדִבְרֵי תּוֹרָה וְחָכְמָה. לְפִיכָךְ הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹזֵר עַל יָדָן וּמְזַכֶּה אוֹתָן בָּהּ. שֶׁנֶּאֱמַר (מלאכי ג טז) "אָז נִדְבְּרוּ יִרְאֵי ה' אִישׁ אֶל רֵעֵהוּ וַיַּקְשֵׁב ה' וַיִּשְׁמָע וַיִּכָּתֵב סֵפֶר זִכָּרוֹן לְפָנָיו לְיִרְאֵי ה' וּלְחשְׁבֵי שְׁמוֹ": סְלִיקוּ לְהוּ הִלְכוֹת טֻמְאַת צָרַעַת

Tsaraat is a name given collectively to many different matters that are not similar to each other. As, behold, the whitening of a person's skin is called tsaraat and the falling out of a little bit of head or beard hair is [also] called tsaraat and [even] the change of the hue of clothing or houses is called tsaraat. This change mentioned with clothing and houses that the Torah collectively called tsaraat is not [like] the way of the world, but rather it is a sign and a wonder that [existed] in Israel to caution them about evil speech (lashon hara), such that the walls of the one that spoke evil speech would change [color]. If he repented, the house would become pure. [But] if he persisted in his evil until his house was broken down, the leather vessels that he would sit and recline upon would change [color]. If he repented, they would become pure. [But] if he persisted in his evil until they were burned, his skin would change [color] and he would become infested with tsaraat, and he would be isolated and [his condition would be] publicized until he would not be involved in the speech of the evildoers, which is mockery and evil speech. And about this matter the Torah cautions and says beware of the plague of tsaraat: "Remember that which the Lord, your G-d, did to Miriam on the way" (Deuteronomy 24:9). Behold, it is saying, "Reflect upon what happened to Miriam the prophetess, who spoke about her brother." She was older than him and raised him on her knees and endangered herself to save him at the sea, and she did not speak in his derision but rather erred in comparing him to other prophets - and he was not [even] exacting about all of these things, as it is stated (Numbers 12:3), "And the man, Moshe, was very humble." And nonetheless, she was immediately punished with tsaraat. All the more so is it with silly evil people who frequently speak boastfully and about [supposed] wonders. Therefore, it is fitting for the one who wants to guide his ways to distance himself from their gatherings and from speaking with them, so as not to be snagged by the net of evildoers and their foolishness. And this is the way of the gatherings of scoffers: At first, they speak much about useless things, as the matter is stated (Ecclesiastes 5:2), "and the voice of a knave is with many words." And from this, they come to speak derisively about the righteous, as the matter is stated (Psalms 31:19), "Silence the lips of falsehood, that speak harshly about the righteous." And from this, they will be accustomed to speaking about prophets [derisively] and to cast a doubt upon their words, as the matter is stated (II Chronicles 36:16), "They would insult the messengers of G-d, and disgrace His words and confound His prophets." And from this, they come to speak [derisively] about G-d and denying a principle of faith, as the matter is stated (II Kings 17:9), "And the Children of Israel covered up things about the Lord, their G-d, that were not so." And behold, it states, (Psalms 73:9), "They have set their mouths against the heavens and their tongues walk upon the earth:" Who caused them to set against the heavens their mouths? Their tongue that first walked upon the earth - which is the conversation of the evildoers, which causes them to sit at corners and sit at the gatherings of ignoramuses and sit at parties with drinkers. But the conversation of the proper ones of Israel is only in the words of Torah and wisdom. Therefore, the Holy One, blessed be He, helps their hand and grants them merit in it, as it is stated (Malachi 3:16), "Then those that fear the Lord spoke, one man to his fellow; and the Lord listened and heard, and a book of remembrance was written in front of Him for those that feared the Lord and those that gave importance to His name." The Laws of Defilement by Leprosy have been completed.