other for a sin-offering". Rav Hisda taught that the designation of one of the birds to become the burnt-offering and the other to become the sin-offering was made either by the owner or by the priest's action. Rabbi Shimi bar Ashi explained that the words of , "she shall take . . . the one for a burnt-offering, and the other for a sin-offering", indicated that the mother could have made the designation when taking the birds, and the words of , "the priest shall offer them, the one for a sin-offering, and the other for a burnt-offering", and of , "the priest shall offer the one for a sin-offering, and the other for a burnt-offering", indicated that (absent such a designation by the mother) the priest could have made the designation when offering them up. Leviticus chapter 13 Reading , a Midrash taught that in 18 verses, Scripture places Moses and Aaron (the instruments of Israel's deliverance) on an equal footing (reporting that God spoke to both of them alike), and thus there are 18 benedictions in the Amidah. Tractate Negaim in the Mishnah and Tosefta interpreted the laws of skin disease in . A Midrash compared the discussion of skin diseases beginning at to the case of a noble lady who, upon entering the king's palace, was terrified by the whips that she saw hanging about. But the king told her: "Do not fear; these are meant for the slaves, but you are here to eat, drink, and make merry." So, too, when the Israelites heard the section of Scripture dealing with leprous affections, they became afraid. But Moses told them: "These are meant for the wicked nations, but you are intended to eat, drink, and be joyful, as it is written in "Many are the sufferings of the wicked; but he that trusts in the Lord, mercy surrounds him." Rabbi Johanan said in the name of Rabbi Joseph ben Zimra that anyone who bears evil tales (, lashon hara) will be visited by the plague of skin disease (, tzara'at), as it is said in "Whoever slanders his neighbor in secret, him will I destroy (azmit)." The Gemara read azmit to allude to , tzara'at, and cited how says "in perpetuity" (la-zemitut). And Resh Lakish interpreted the words of , "This shall be the law of the person with skin disease (metzora)," to mean, "This shall be