Commentary for Negaim 5:4

כָּל סְפֵק נְגָעִים בַּתְּחִלָּה טָהוֹר, עַד שֶׁלֹּא נִזְקַק לְטֻמְאָה. מִשֶּׁנִּזְקַק לְטֻמְאָה, סְפֵקוֹ טָמֵא. כֵּיצַד. שְׁנַיִם שֶׁבָּאוּ אֵצֶל כֹּהֵן, בָּזֶה בַהֶרֶת כַּגְּרִיס וּבָזֶה כַּסֶּלַע, בְּסוֹף שָׁבוּעַ בָּזֶה כַּסֶּלַע וּבָזֶה כַּסֶּלַע, וְאֵינוֹ יָדוּעַ בְּאֵיזֶה מֵהֶן פָּשָׂה, בֵּין בְּאִישׁ אֶחָד בֵּין בִּשְׁנֵי אֲנָשִׁים, טָהוֹר. רַבִּי עֲקִיבָא אוֹמֵר, בְּאִישׁ אֶחָד, טָמֵא. וּבִשְׁנֵי אֲנָשִׁים, טָהוֹר:

Any doubt regarding <i>Negaim</i> initially is considered pure, until it has been obligated in impurity. Once it has been obligated in impurity, its doubt is considered impure. How so? Two who came to a priest, one with a <i>Baheret</i> like [the size of] a bean, and one like a <i>Sela</i>. At the end of the week [of quarantine], one is like a Sela and the other is like a Sela, but its unclear which one expanded. [This law applies] whether it was one person [with two Negaim] or two people, it is considered pure. Rabbi Akiva says: Regarding one person, it is impure but regarding two people, it is pure.

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