tzaraat

''Tzaraath'' (Hebrew צָרַעַת ''ṣāraʿaṯ''), variously transcribed into English and frequently mistranslated as leprosy, describes various ritually unclean disfigurative conditions of the skin, hair of the beard and head, clothing made of linen or wool, or stones of homes in the Bible. All variations are mainly referred to in chapters 13– 14 of Leviticus. The Torah identifies three manifestations of ''tzaraath'': as an affliction of human skin, of garments, and of houses. The manifestation of ''tzaraath'' is termed a ''negah'' (נגע) "affliction", ''nega'im'' (plural: נגעים).

Name

The Hebraic root ''tsara'' or ''tsaraath'' (צָרַע, – tsaw-rah' – to be struck with leprosy, to be leprous) and the Greek (λεπρός–lepros), are of broader classification than the more narrow use of the term related to Hansen's Disease. The linguistic root of ''tzaraath'' may mean "smiting", in comparison with Arabic, in reference to a Talmudical explanation that it serves as a punishment for sin.Cheyne and Black, ''Encyclopedia Biblica'' Variant transcriptions into English include ''saraath'', ''zaraath'', ''tzaraas'', ''tzaraat'', ''tsaraas'', and ''tsaraat''.

''Tzaraath'' was a general term for any progressive skin disease (a whitening or splotchy bleaching of the skin, raised manifestations of scales, scabs, infections, rashes, etc.), as well as generalized molds and surface discoloration of any clothing, leather, or discoloration on walls or surfaces throughout homes.''Jewish Encyclopedia'' The Talmud maintains a similar view, arguing that ''tzaraath'' referred generally to any disease that produces sores and eruptions on the skin. The Talmud (Sifra 63) make clear that'' tzaraath'' refers to various types of lesions or stains associated with ritual impurity and occurring on cloth, leather, or houses, as well as skin. All came under the "law of leprosy".

The editors of the Septuagint translated the term ''tzaraath'' with Greek ''lepra'' (), which in classical sources referred to psoriasis and similar skin conditions. The connection with the bacterial infection now known as Hansen's disease increased as this disease spread more widely and was firmly established by Islamic works on medicine in the 9th century. The classical Greek term ''lepra'' stems from the noun ''lepis'' (a scale (of a fish)), which in turn stems from the verb ''lepó'' (to peel), hence 'leprosy' (literally, morbid scaliness). Variants of the word ''leprosy'' conflating ''tzaraath'' with Hansen's disease were used from the earliest English translations of the Bible, including Wycliffe's, Tyndale's, and Coverdale's.

Affliction of the body

There are three varieties of ''nega'im'' that relate to human flesh:
# on the skin ()
# in a boil () or burn ()
# bald patches or lesions of the scalp or beard (), the ''negah'' of which is called a נתק (''netek'')

According to some (such as ArtScroll/Mesorah) the three subdivisions of skin ''tzaraath'' are best left transliterated, rather than translated, because there are no equivalent English terms and any attempt to translate them greatly diminishes the distinctiveness and focus of the Hebrew term, although this is not the view of the Jewish Publication Society nor of the Bible Society.

Patches of the skin

Patches of the skin are confirmed as ''tzaraath'' by the occurrence of one of three signs:
# white hair (והיא הפכה שיער לבן) – if at least two hairs within the confines of the ''negah'' turn whiteLeviticus 13:10
# healthy flesh (ומחית בשר חי) – if skin of a normal appearance appears within the confines of the patch
# spreading (ואם פשה תפשה המספחת בעור) – if the patch became enlarged since the time of the initial examination by the Kohen

According to the rabbis, if someone cuts off some skin or a part of his body to remove a ''negah'', he becomes impure, even if he had no confirming signs. He may become pure only after another ''negah'' forms.Mishnah ''Nega'im'' 7:5 The exception is when a ''negah'' appears on the tip of the foreskin and is cut off during circumcision, which is permitted, because a positive commandment overrides a negative commandment.

Paradoxically, if the ''tzaraat'' covers a person's entire body, it is considered pure, and no isolation or purification ritual is needed (). However, according to a minority interpretation, it is not the entire body, but the entire lesion (including any "islands" of previously healthy skin within the lesion) which must be covered by ''tzaraat'' in order to have this pure status.

Boils and burns

Boils and burns, as occur naturally as a result of an abscess, blunt force trauma or thermal insult to the skin, are not ''tzaraath'' and do not carry impurity. During the healing phases of these wounds, however, if certain signs that mimic those of the aforementioned patches appear, ''tzaraath'' may occur. Confirmation is by the occurrence of one of two signs:
#white hair (ושערה הפך לבן and נהפך שער לבן בבהרת) – similar to that in patches (Leviticus 13:20 and 13:25)
#spreading (ואם פשה תפשה בעור and אם פשה תפשה בעור) – similar to that in patches (Leviticus 13:22 and 13:27)

Bald patches or lesions of the scalp or beard

The initial symptom of this type of ''negah'' is patches of hair loss. According to Maimonides, scalp and beard ''nega'im'' are characterized by hair loss without any change to the skin of the bald spot The Tosefta, however, maintains that the skin of the bald spot does indeed become altered in a ''negah''. There are two confirming signs:
#thin yellow hair (ובו שער צהב דק) – if at least two-and-a-half hairs from within the bald patch turn yellow (Leviticus 13:30)
#spreading (והנה פשה הנתק בעור) – if the balding spreads, according to Maimonides. According to Abraham ben David, who quotes the Tosefta, this spreading would refer to spreading of a skin change as well (Leviticus 13:36).

Whereas baldness is not a form of ''tzaraath'', patches that occur on a bald scalp may be ''tzaraath'' if they meet the criteria as mentioned by the Torah. Such an eruption on a bald scalp must appear in a distinct fashion but is regulated by rules similar to that of ''nega'im'' on the skin; however, it can only occur on men. For a scalp eruption to be ''tzaraath'', the lesion must be a white patch tinged with red (נגע לבן אדמדם). This can occur in one of two places: within what are referred to as a man's posterior baldness (קרחת) and anterior baldness (גבחת).

Inspection of ''nega'im'' of human flesh, and ''tzaraath'' determination

For all types of ''nega'im'' of human flesh, the Torah gives a similar protocol to determine whether or not the skin eruption is indeed ''tzaraath''. The individual with the eruption must visit a ''kohen'' (a male possessing direct lineage to Aaron). The ''kohen'', trained in examining lesions and diagnosing ''tzaraath'', will examine the lesion according to the previously mentioned criteria, and determine whether it meets the specifications of ''tzaraath''. If during the initial examination, the characteristics of the lesion meet the criteria for ''tzaraath'', the ''kohen'' will declare the individual ''tamei'' (טמא, "ritually impure").

If the criteria are not met by the lesion during the initial examination by the ''kohen'', the individual is confined in his home for seven days, pending a follow-up examination. If the criteria for ''tzaraath'' are again not met and the lesion has not spread, there is a difference in protocol depending on the type of lesion.
* For patches of the skin, another confinement period of seven days is imposed.
* For boils or burns, the ''kohen'' declares it merely a צרבת (''tzarevet'', "scar") and there are no further examinations (Leviticus 13:23 and 28)
* For bald patches or lesions of the scalp or beard, another confinement period of seven days is imposed. However, prior to this second confinement period, the individual is shaved around the ''netek'' (והתגלח ואת הנתק לא יגלח – "he should be shaved but the ''netek'' should not be shaved), leaving a rim of two hairs completely surrounding the bald spot to make any spreading recognizable (especially according to Maimonides, who asserts that these lesions manifest as pure hair loss without any concomitant skin eruption.)

After the second confinement period of seven days, both those with patches on the skin as well as those with bald patches are re-evaluated once more.Leviticus 13:6 and 34 If the criteria for ''tzaraath'' have still not been met, the afflicted individual is declared ''tahor'' (טהר, "ritually pure"). He or she, does, however, have to wash both his or her body and garments; due to the confinement, he or she is considered impure in some sense.

If the ''negah'' was declared ritually pure and later it spread, it must be shown once again to a ''kohen'', who will then declare it ''tzaraath''.

If, however, the criteria for ''tzaraath'' have been met, either during the initial exam or at either of the two follow-ups (when applicable) or even after a previous declaration of purity, the individual is declared ''tamei'' (טמא, "ritually impure"). The individual is declared impure even if the lesion did not worsen or spread but remained the same—the skin eruption must become dimmer in appearance for it to be declared pure at the second follow-up examination.

Rabbinic literature describes additional laws regarding the inspection:
* The ''kohen'' must be able to see the entirety of the lesion. Thus, if the skin eruption or bald spot wraps around either the body or body parts, or occurs at the tip of terminal body parts—any place that would preclude the observation of the entire lesion at one time (i.e. wrapping around the torso, scalp or arm, or occurring at the tip of a finger or toe) – there can be no declaration of ''tzaraath''.
* In a similar vein, a ''kohen'' who is blind in one eye or who cannot see well may not perform the inspections. An eligible ''kohen'' may inspect anyone, including his relatives, except himself. Even a non-''kohen'' may perform the inspection if they are proficient in the laws of ''nega'im'', but only a ''kohen'' may declare purity or impurity. A non-''kohen'' examiner may inform an accompanying inexpert ''kohen'' of his determination that a ''negah'' is or is not ''tzaraath'' and the ''kohen'' declares "purity" or "impurity".Mishnah ''Nega'im'' 3:1
* ''Nega'im'' do not render impurity on parts of the body that are naturally concealed by other parts of the body according to specific regulations. For skin eruptions on the legs, men are inspected standing as though they are hoeing and women standing as though they are rolling dough. For eruptions on the arms, men raise their arms as though they are picking olives and women raise their arms as though they are weaving or spinning.
* ''Nega'im'' do not render gentiles impure.
* A groom is exempt from visiting the ''kohen'' until the eighth day after his wedding for any ''nega'im'' on his flesh, garments or house. Similarly, there are no inspections carried out on the days of Passover, Shavuot or Sukkot.
* Even on the days when inspections are performed, they are only allowed for two hours each day: during the fourth and eighth hour of the day (corresponding roughly to 9–10 AM and 2–3 PM).

The ''metzora'': management of ''tzaraath'' of human flesh

The individual who is declared impure with ''tzaraath'' is referred to as either a ''tzarua'' (צרוע) or a ''metzora'' (מצורע). The ''metzora'' is shunned and must live alone outside the confines of the community (Leviticus 13:46) The ''metzora'' tears his or her garments in mourning like those who are in mourning for a close family member and does not cut his or her hair. The ''metzora'' must also cover his or her face until the upper lip in the fashion of mourners, and he or she calls out "impure, impure" to warn others to keep their distance. They were required to wear torn clothes, keep their hair unkempt, cover the lower part of their face, cry out '' ituallyimpure, ituallyimpure'', and reside away from other people.

A few medical historians, such as Arturo Castiglioni, regard this as the first model of sanitary legislation. Nevertheless, several Talmudic laws treat ''tzaraath'' as noncontagious: non-Jewish victims of ''tzaraath'' were not considered ritually impure; in special circumstances (during a holy day, or for a bridegroom after his wedding) the ''cohens inspection could be delayed until after the celebrations; in cases where white hair is a sign of ''tzaraat'', if the white hairs were plucked before the inspection then the person was not declared impure.

Once the ''metzoras lesion vanishes, he is evaluated by a ''kohen'', who leaves the community to examine him. When the ''kohen'' observes the resolution of the ''tzaraath'', he begins a procedure that ultimately reverses the impure status of the ''metzora'' (Leviticus 14:4).

Purification ritual

Spring water is placed in an earthenware vessel, over which one of the birds (traditionally recognized as being a sparrow,) is slaughtered and into which the blood is allowed to run. The ''kohen'' (priest) then dips the remaining bird and other items into the bloodied water and sprinkles the ''metzora'' (the afflicted) seven times on the back of the hand. Some say the sprinkling was done onto his or her forehead.Mishnah ''Nega'im'' 14:1 The identical procedure was performed for a house struck by ''tzaraath'', with the sprinkling done on the lintel. The slaughtered bird was buried in the presence of the ''metzora'' and the live bird was freed into the open field.

The ''metzora'' washes their garments from impurity and shaves off all their hair, save for that located in places similar to those in which ''nega'im'' are not subject to impurity. The ''metzora'' then waits for seven days to begin the final steps of his or her purification ceremony (Leviticus 14:8–9). On the seventh day, the ''metzora'' again washes the garments he or she had been wearing from impurity and again shaves off all of his or her hair. On the eighth day, the ''metzora'' brings three animal sacrifices to the Temple in Jerusalem: a sin offering of a female lamb and a guilt offering and a burnt offering, both of male lambs (Leviticus 14:10).

Blood from the slaughtered guilt offering was placed on the right ear, right thumb and right big toe of the ''metzora'' (Leviticus 14:14). The need for this to be done was cause for some complication, because the ''metzora'' was not allowed into Temple grounds prior to his purification process and the blood of the offering was not allowed out of the Temple grounds. To reconcile this dilemma, the ''metzora'' stuck these body parts through the gateway one at a time to receive the blood. The same was done with the oil from the flour offerings of the ''metzora''. If the ''metzora'' lost any of these body parts after he was ready for purification, he could never obtain purification (Mishnah ''Nega'im'' 14:9).

When the priest had certified that ''tzaraath'' had been cured, the biblical text requires that the formerly infected person undergo a number of ritual events, some occurring straight away, and some occurring a week later. According to critical scholars, these are really two independent rituals spliced together, with the first group being the ritual that was originally part of the regulations for ''tzaraath'' of skin, and the other group being a later attempt at replacing the first group of rituals, so that the regulations fitted better with the sacrifice-centric view of the Aaronid priesthood. The biblical text states that a ritual, almost identical to the first group of rituals for skin-''tzaraath'', also had to be carried out for houses that had been cured of infections from ''tzaraath''; however, there is no further ritual for houses that could parallel the second group of rituals for skin-''tzaraath''.

The first group of requirements are that the formerly infected person kills a (ritually pure) bird over fresh water, in a clay pot, and dips another living bird, together with cedar wood, scarlet yarn, and ezov, into the blood; this combination was used to sprinkle the formerly infected person seven times with the blood. Once the surviving bird was released over open fields, and the formerly infected person had shaved off all their hair, and bathed themselves and their clothes in water, they were counted as ritually pure. According to biblical scholars, this ritual is primarily an example of sympathetic magic, with the running water and living bird being symbolic representations of ritual impurity going away; killing animals over running water was a widespread ancient custom. The cedar and ezob have more practical applications, with cedarwood having medicinal properties, and ezob being a good implement to use for sprinkling.

In the second group of requirements, having completed the first group, the formerly infected person is required to avoid their own home for a week (although they may mix with other people), after which they must shave off absolutely all of their hair, including their eyebrows, and then wash themselves. Having done this, the formerly infected individual was required to make a standard whole offering, a standard sin offering (to excuse the profanity of having had ''tzaraath''), and a guilt offering (to apologise for the cause of the ''tzaraath''); if people are too poor to afford that, the Bible allows the standard alternative set of sacrificial victims to be used instead.

Unlike other guilt offerings, the priest was required to put some of the blood from the sacrifice onto the formerly infected person's right ear lobe, right thumb, and right big toe, then some of the oil for the sacrifice had to be poured into the priest's left palm, and applied with the priest's right forefinger onto the formerly infected person's right ear lobe, right thumb, and right big toe, and then the rest of the oil from the priest's palm was to be poured onto the formerly infected person's head; critical scholars regard the Priestly Code, of which the ''tzaraath'' regulations are a part, to have been written in the early 7th century, and it is in this context that these additional rules have significance. By that era, non-priests were not allowed to pass beyond a certain gateway (the gate of Nicanor) in the complex at the Temple in Jerusalem, while the blood from sacrifices couldn't pass outside, thus for a person to be touched by the blood, they had to lean through the gateway without setting foot on the other side; the right ear, thumb, and toe, were symbolically the parts of the body that achieve this.

The remaining portion of the olive oil from the purification offering, called in Hebrew ''log shemen shel metzora'', is retained by the ''kohen'' at the completion of his service. This portion is listed as one of the twenty-four kohanic gifts.

Stories involving tzaraat

The Torah also speaks of ''tzaraath'' in two stories:
* In , when Moses is standing before the burning bush, he doubts that the Israelites will believe that he is the messenger of God. God provides him with two signs to prove his mission: turning his rod into a snake and then back into a rod and turning his hand into being stricken with ''tzaraath'' and then back again. Moses revealed these wonders to the elders in .
* In Numbers 12:10, Miriam was stricken with ''tzaraath'' for her involvement in slandering Moses. Aaron asks Moses to cure her. Moses prays for his sister and she is cured of the ''tzaraath'' but must remain in confinement for seven days. The Torah, however, does not indicate that she went through any purification process similar to what is normally required.

Rabbinic interpretation

The laws of ''tzaraath'' are dealt with in Mishnah Nega'im.

Rabbi Samson Raphael Hirsch clams that ''tzaraath'' was not to be interpreted as a medical malady, but rather as a spiritual affliction. The verse itself arguably suggests this, as it directs those who find themselves afflicted to seek out a ''Kohen'' (priest) and not a doctor, while the Torah does permit and even encourages those who are in need of medical care to seek treatment from physicians.

The Torah's emphasis is clearly on the ''tumah'' (טומאה, "ritual impurity") that results from a diagnosis of ''tzaraath'' because the verses focus on the ''kohen''s declaration of "unclean" – וראהו הכהן וטמא אתו ("The ''kohen'' will see he eruptionand eclarehim impure").

The Talmud, and the majority of historic Jewish literature in general, regards ''tzaraath'' as a punishment for sin; it lists seven possible causes for ''tzaraath'':
* an '' evil tongue'' (malicious gossip) (elsewhere, this is supported by the wordplay ''metzora'' (leper) - ''motzi hemra'' (slanderer))
* murder
* a vain oath
* illicit sexual intercourse
* pride
* theft
* miserly behavior

One ''midrashic'' source categorically states that ''tzaraath'' only appeared as punishment for ''evil tongue'', while others add further reasons to the list in the Talmud. Unlike the modern medical approach, which seeks to cure by natural means, the classical Jewish sources argue that cure from ''tzaraath'' only came about through repentance and forgiveness. In particular, the Midrash Rabba sees the different types of ''tzaraath'' as increasing levels of punishment, which could be curtailed at any stage if repentance was made:
#the first stage in the Rabbah's view was the infection of homes, and if repentance came here it only required removal of the affected stones for a cure.
#in the second stage, the entire house must be torn down as the ''tzaraath'' would not go away, and the infection came upon one's clothes; if repentance came here it required only washing of the clothes for a cure.
#in the third stage of Rabbah's scheme, the clothes must be burnt, and the infection enters the person's skin; if repentance occurs here then purification could occur.
#in the fourth stage, which only occurs when the person has completely refused to repent, the person is forced to dwell alone.

As a "physical manifestation of a spiritual malaise," ''tzaraath'' is a "divine retribution for the offender's failure to feel the needs and share the hurt of others." Although the medical and chemical conditions, which scholars consider the descriptions to fit, have obvious natural causes in the light of modern scientific knowledge, the biblical texts characterise it as a spiritual affliction with a supernatural cause, bringing ritual impurity to its victims. Each victim of ''tzaraas'' mentioned by the Bible is stated to have received the condition due to some transgression of biblical laws, including Joab being cursed for the murder of Abner (whose blood was shed deceitfully in time of peace), Gehazi (for 1. rebelling against Elisha's decision to not take payment for a miracle God had worked 2. working deceitfully to take the payment 3. lying to Elisha, saying he hadn't done the thing); and Uzziah for presuming to burn incense in the Holy Temple—violating a clear and direct Commandment of God (which prohibited anyone besides the priests to burn incense).

Other classical rabbinical writers saw ''tzaraath'' of houses as having a practical benefit. According to one, as well as being a punishment for miserliness, it also demonstrated that the house owner was lying, if they had said they did not own certain objects neighbours had asked to borrow, since the biblical regulations require the house owner to take all their possessions outside prior to confinement. On the other hand, Rashi, basing his view on the Leviticus Rabbah, states that ''tzaraath'' of houses was a reward for the homeowner, arguing that the Israelite homes had previously been those of Canaanites, who had hidden their valuables in the walls; the ''tzaraath'' required the house owner to remove the bricks, and so find the treasures hidden there.

Rather than following the biblical descriptions of the symptoms of ''tzaraath'' in the manner of modern doctors, classical rabbinical literature took an extremely literal view. In the group of symptoms where the hair of the inflicted region has turned white, the Mishnah argues that plucking out the white hair was all that was required for the disease not to be considered ''tzaraath''; similarly since the biblical text mentions ''tzaraath'' occurring where boils had previously healed, but not where unhealed boils exist, the Mishnah maintains that the appearance of the other symptoms in an unhealed boil or burn do not indicate ''tzaraath'', and that if the boil or burn subsequently heals, it still doesn't indicate ''tzaraath'', unless the other symptoms occur in parts of the body not previously diseased. The Mishnah also argues that sores smaller than the size of a lentil, those on the extremities of the body (such as the fingers, toes, ears, nose, breasts, etc.), those that occur in the location of an unhealed boil or burn, and those that occur in hairy parts of the body, do not indicate ''tzaraath''.

The items used in the purification ritual were specifically included to deliver a message to the ''metzora''. The sin most associated with ''tzaraath'' is ''lashon hara'' (an "evil tongue",''Bavli'' '' Arachin'' 16b to speak derogatorily about others consistently to one's friends is likened to birds, who chatter endlessly. In a similar vein, the one who speaks ill of others is haughty, holding himself or herself high above others and is likened to the tall cedar. To be healed, the ''metzora'' must erase arrogance, making themselves lowly like a worm. This is a play on words—the word ''tola'as'' (תולעת) means both "red" and "worm" – as well as hyssop.

Current practice

The laws of ''tzaraat'' are not practiced by contemporary Jews. Views differ as to why this is the case. According to one approach, one could contract ''tzaraath'' nowadays, but this is practically irrelevant because in the absence of a Temple it is impossible to perform the ''tzaraath'' purification ritual, and because since the exile there is no commandment to remove ''tzaraath'' sufferers from the camp. According to another approach, one cannot formally acquire the status of ''tzaraath'' since there are currently no priests with proven priestly lineage who can declare this status, or else because current priests do not have the necessary tradition or knowledge to determine the status, or because the Temple robes which must be worn while declaring the status are unavailable. A third approach is that in times of exile ''tzaraath'' is not regarded as a direct Divine punishment with a ritual remedy, but rather as a normal physical disease whose treatment is purely medical.Efraim Vaynman
Contemporary Tzaraat?
/ref>

Affliction of clothing

''Tzaraath'' can also afflict garments ( Leviticus 13:47). Garment ''tzaraath'' is relevant to only three materials:
# wool (Hebrew צמר)
# linen (Hebrew פשתים)
# Two types of leather are indicated in Leviticus 13:48:
## unworked leather (עור)
## finished leather (כל מלאכת עור, literally "all worked leather")

In a wool or linen garment, the ''tzaraath'' may appear as a uniformly existing ''negah'' within the material or as a ''negah'' limited to either only the woof or warp (או בשתי או בערב) of the garment (Leviticus 13:48).

There are a number of limitations to ''tzaraath'' as it applies to clothing:
* Clothing belonging to a gentile are insusceptible to ''tzaraath''.
* Only sheep's wool is susceptible to a ''negah'' of ''tzaraath'', although an even mixture of sheep's wool and another type of wool (camel's wool, for example) can be afflicted.Mishnah ''Nega'im'' 11:2 In a similar vein, a mixture of plant fibers containing linen is insusceptible unless it is at least half linen.
* The leather referred to by the Torah does not include the hides of marine animals.
* The fabric of wool or linen or leather article cannot be rendered impure by ''tzaraath'' if it is artificially dyed. If, however, the item is naturally colored (such as wool from a black sheep), it can be rendered impure.

Appearance, inspection and management of ''tzaraath'' in clothing

''Tzaraath'' appears in clothing as an intense green (ירקרק – ''yerakrak'') or red (אדמדם – ''adamdam'') eruption, and must be brought to the ''kohen'' for inspection. A garment cannot be declared impure upon initial examination; rather, it is confined for seven days, and if on the seventh day, the eruption has spread, the garment is declared impure with ''tzaraath''. Subsequent to a declaration of ''tzaraath'', the garment, whether wool, linen or leather, is completely burnt in fire; if the ''tzaraath'' was confined to the woof or warp, only that need be burnt.

Upon re-evaluation after the seven-day confinement, the ''kohen'' may instruct that the garment with the eruption be washed and confined once more for seven days. If upon a second re-evaluation after the second seven days of confinement, the ''kohen'' sees that the eruption did not dim and did not spread, the garment is declared impure and must be completely burnt.

If the second re-evaluation reveals a dimming of the eruption, the ''kohen'' tears the area with the eruption from the garment and burns the torn out portion completely. The torn out area is patched to allow for a reinspection of the area for return of the ''negah''.Mishnah ''Nega'im'' 11:5 If, the eruption returns to the patch, there is no confinement period instituted and the entire garment is completely burnt.; if a ''negah'' reappears on the garment but not on the patch, the garment must be burned but the patch can be saved. To recapitulate, if the ''negah'' remained as it was after the first week of confinement, it is washed and reconfined. If it remained as it was after the second week of confinement, it is burned.

If, however, upon the second re-evaluation, the ''negah'' disappears, the garment must be immersed in a ''mikveh'' (מקוה, "ritual bath") and is then pure.

Fabrics and clothing affected by ''tzaraath'' were required by the text to be burnt entirely, unless it was the form of ''tzaraath'' that faded after washing but came back after being torn out, in which case it could be considered ''ritually pure'' as soon as the ''tzaraath'' had gone, and it had subsequently been washed.

Affliction of housing

The third and last type of ''tzaraath'' mentioned by the Torah affects buildings. If an individual notices an affliction on his house, he is to inform a ''kohen''. The ''kohen'' will then command that they empty the house of all of its contents prior to his inspection; this is to prevent further financial loss, because should the house be confined, everything within it became impure as well.Leviticus 14:36

When the ''kohen'' comes to perform the inspection, he looks for lesions on the wall that appear either intense green (ירקרקת) or intense red (אדמדמת) and that appear sunken below the plane of the wall's surface (שפל מן הקיר, literally "lower than the wall"). If this is what he sees, the ''kohen'' exits the house and confines it for seven days.

On the seventh day, upon re-evaluating the eruption, if the ''kohen'' sees that the eruption has spread beyond what it had been, the afflicted stones are removed, the area around the afflicted stones is scraped and both the removed stones and clay plaster are cast into a place of impurity. At least two afflicted stones are necessary for removal of any stones and at least two new stones must be used to fill the void.Mishnah ''Nega'im'' 12:6 If the afflicted wall is shared by two houses owned by two neighbors, both neighbors must help to remove the afflicted stones, scrape and place the new stones, but only the owner of the house whose interior was afflicted performs the replastering. It is from this ruling that the proverb ''Oy l'rasha, oy l'scheino'' (אוי לרשע אוי לשכנו, "Woe to the wicked! Woe to his neighbor!") originates.

The void is filled with new stones and clay plaster and the house is confined for another seven days. If upon a second re-evaluation, the ''negah'' has returned after new stones have been plastered in, the ''negah'' is deemed ''tzaraath'' and the entire house must be dismantled. If the ''negah'' does not return, the house is pronounced pure, and the same purification process mentioned in relation to ''tzaraath'' of human flesh is employed here.

There are numerous limitations put on the ''tzaraath'' that afflicts houses:
* The house of a gentile is insusceptible to ''tzaraath''.
* Only houses that possess four walls and four corners are susceptible. Similarly, only those houses that rest on the ground are susceptible, to the exclusion of those that are suspended above ground or are built on a boat.
* ''Tzaraath'' only affects houses that are built entirely out of stones, wood and clay plaster. If any of the four walls are built or internally overlaid with marble, natural outcropping of rock, brick or earthen soil, that wall is insusceptible to ''tzaraath'', and a house cannot be rendered impure unless all four walls are susceptible.
* Two storey houses are treated as two distinct houses and the beams that serve as the floor of the upper storey and the roof of the lower storey are allowed to remain with whichever house remains.
* Houses are the only buildings that are susceptible to ''tzaraath'' (not, for example, barns or cattle stalls) and only houses that exist within the region of land originally divided among the 12 tribes, because the verse refers to ''beis eretz achuzaschem'' (בית ארץ אחזתכם, "a house of the land of your inheritance"); this also excludes houses in Jerusalem, because it was not given as an inheritance to any one tribe, but rather held jointly by all of Israel.

''Tzaraath'' infections in houses were to be treated similarly harshly according to the biblical regulations, and didn't have any exceptions; stones showing the symptoms had to be removed, and the house had to be scraped, with the removed stones and scraped-off clay being cast into a rubbish heap outside the city, and if the infection returned once replacement stones were laid and daubed with clay, then the whole house had to be dismantled, with the rubble again going to the tip outside the city. Additionally, people who had been in a house while it was infected with ''tzaraath'' was considered ritually impure until the evening came, and anyone who had eaten or slept there had to also wash their clothes.

Modern medical interpretations

''Tzaraath'' of the skin

Scholars suspect that the descriptions of ''tzaraath'' of the skin actually refer to a number of different skin diseases,''Wycliffe Bible Encyclopedia'' which, owing to the undeveloped state of medical science at that period, were not distinguished. A wide range of diseases known to modern medicine have been suggested as differential diagnosis of ''tzaraath'', including psoriasis, seborrhoeic dermatitis, favid, dermatophyte infections, nummular dermatitis, atopic dermatitis, pityriasis rosea, crusted scabies, syphilis, impetigo, sycosis barbae, alopecia areata, boil, scabies, lichen simplex chronicus, scarlet fever, lupus erythematosus, lichen sclerosus et atrophicus

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