שמאי אומר כל הנשים דיין שעתן- since Rabbi Eliezer states (see Mishnah 3 of this chapter): “Four women [fall into the category of those for whom the] time [of first seeing blood] suffices,” it is also taught [here]: “Shammai states: For all women [it is] sufficient for them [to reckon uncleanness from] their time [of discovering a flow],” to exclude from [the statement] of Rabbi Eliezer.

דיין שעתן – women who see blood know their time to make unclean/defile people who were pure who came in contact with them at the time of their seeing [blood] and onward, and we don’t say from before this also there was blood and the sides/walls of the womb preserved it and that she was [ritually] impure beforehand, for all women defile in the vagina and even though blood did not come outside, as it is written (Leviticus 15:19): “[When a woman has a discharge,] her discharge being blood from her body, [she shall remain in her menstrual impurity seven days; whoever touches her shall be impure until evening,],” even though it is in her body and did not come outside, she is impure. And the reason of Shammai is that he was not concerned that perhaps before this there was blood, for if you say that certainly he (i.e., the husband) may always have scruples at the time of sexual intercourse and separate himself entirely from his wife (see Tractate Niddah 3b) and it is found that he would make the daughters of Israel idle from [the commandment] of “being fruitful and multiplying.”

מפקידה לפקידה (from the present examination to the last one) – she examined herself today and found herself to be [ritually] pure, but she examined herself at the end of the week and found herself to be [ritually] impure. We are concerned about her contact from the first examination and onwards, lest at the moment she removed her hands, he saw her and the sides of the womb preserved it. But regarding being idle from engaging from “being fruitful and multiplying” we are not concerned, for specifically for [ritually] pure women is that we make them unclean from the present examination to the last one, but not for her husband. But Shammai states, that we also don’t make [ritually] pure women unclean, for if so, he (i.e., the husband) may always have scruples at the time of sexual intercourse and separate himself also from sexual relations [with his wife].

לא כדברי זה – Shammai who is more lenient and doesn’t make a fence for his words.

ולא כדברי זה – Hillel who is much too stringent, for certainly all those many days, we don’t maintain the sides/walls of the womb with blood.

מעת לעת ממעטת על יד מפקידה לפקידה (the term of twenty-four astronomical hours – of retrospective uncleanness – reduces the term of the interval from one examination to the other – i.e., we go by the shorter term whichever it may be) – two times that were mentioned regarding a woman to defile those who are pure retroactively, and we go according to the more lenient that is in both of them. If the period from the present examination to the last one is greater than the period of twenty-four astronomical hours, follow after the period of twenty-four astronomical hours and she does not defile other than those pure individuals that she came in contact with from yesterday at this time. But if the period of twenty-four astronomical hours is greater than from the present examination to the last one, as for example, she examined herself in the morning and found herself to be pure and in the evening, she found herself to be impure, we do not defile any other than those pure people that were from the examination in the morning and onward. And the reason of the Rabbis, is because the Sages ordained for the daughters of Israel would examine [themselves] I the morning and the evening, in the morning to permit/make fit the purity of the night, and in the evening to permit/make fit the purity of the morning. But if she examined [herself] in the morning and found herself to be pure, and in the evening and found herself to be impure, she lost the purity of the day, and this one [woman] who sat many days and did not examine herself according to the ordinance of the Sages, she lost one additional period, because of a fine, and in order to make the standards of the Sages consistent, so that there will be no dispute between whether she examined herself in the morning and where she examined herself in the afternoon, they did not want to distinguish or to eliminate or to add at the time. And they provided a fixed time, a period of twenty-four astronomical hours, to not have a rule that would vary according to circumstance [and not be the same for all. And the Halakha is according to the Sages (see Talmud Niddah 4b).

על יד – after, like )Nehemiah 3:8 – and not as it states, Chapter 3 of Ezra): “Next to them”/ועל ידו החזיק [Uzziel son of Harhiah, of the smiths repaired],” which is like “and after him.”

וסת (regular date/symptoms of menstruation) – fixed , that it was established for her the times of menstruation, and she examined herself at the time of menstruation and found herself to be impure.

דיה שעתה – but we are not concerned that perhaps it was before this time, for certainly menstruation comes at its [set] time.

והמשמשת בעדים – she examined herself with “witnesses,” which are with a sheet prior to sexual intercourse, and after sexual intercourse.

הרי זה כפקידה – In the Gemara (Tractate Niddah 5a) it establishes that our Mishnah teaches two things, and this is what it said: and a piece of cloth used by women for ascertaining their condition of cleanness or uncleanness, that is to say, it is a Mitzvah upon the woman that she should use two pieces of cloth (i.e., literally, two witnesses), one prior to sexual intercourse and one following sexual intercourse. And that is like an examination. And it reduces the term of the interval from one astronomical period of twenty-four hours and through a present examination to a past examination. For you might have thought lest she see a drop of blood like a grain of mustard and it will release an effusion of semen and it will not be like an examination. Therefore, it comes to teach us that this is not the case. But if she had sexual intercourse in the afternoon with “testimony” (i.e., a piece of cloth that she used to examine herself beforehand), and she examined herself afterwards in the evening and found herself to be impure. We do not defile those with purity from her examination in the morning until her sexual intercourse, for behold, at the time of her sexual intercourse she examined herself and found herself to be pure. But even though that she examined herself prior to sexual intercourse it is not considered to be a good examination, for in the midst that she was hurrying to engage in sexual intercourse, she doesn’t bring in/pas the cloth/sheet (i.e., the “witness”) to the holes and slits, an examination with a “witness” (i.e., the cloth or sheet) is a good examination, and is considered like an examination that we mentioned.

היתה יושבת במטה ועסוקה בטהרות – but that it doesn’t teach [in the Mishnah] that she was engaged with [ritual] purity and she arose/turned aside and saw it (i.e., a drop of blood). And it (i.e., the Mishnah) teaches that she was sitting on the bed, to inform/teach us that because she has regular premonitory systems of menstruation and she know her regular date, the bed is also pure, as it is taught, “and all of them are pure.” But if she doesn’t have a premonitory system of menstruation, that we declare her unclean from one astronomical period of twenty-four hours to another, the bed would also be impure, like the uncleanness of a menstruant woman that defiles a more serious uncleanness to defile a man and to defile the clothing that is upon him.

אע"פ שאמרו – that a woman who does not have a premonitory system of menstruation renders unclean [whatever she has touched] during the preceding twenty-four hour period.

אינה מונה – [she doesn’t count] the days of her being a menstruating woman other than from the time that she saw it (i.e., the drop of blood).

ארבע נשים דיין שעתן – that the don’t regularly see blood.

אבל הלכה כרבי אליעזר – and this is what comes out from the Gemara (Tractate Niddah 7b) that the Halakha is according to Rabbi Eliezer.

משיוודע עוברה – at the end of three months from the day that she became pregnant.

עד שתגמול – until will be completed for her son twenty-four months (i.e., two years). And even if he died within twenty-four months, sufficient for her is her time, for the woman who gives birth (and has been in confinement), her limbs are loose/shaky and her full strength (literally, “her blood”) doesn’t return until after twenty-four mouths (see Talmud Niddah 9a). But from then and onward, behold she is like all the women and becomes defiled in the time of twenty-four astronomical hours or from one examination to a previous examination, and even though she is continually nursing four or five years.

וגמלתו או מת ר' מאיר אומר מטמאה מפקידה לפקידה – for he (i.e., Rabbi Meir) holds that blood is disturbed (i.e., decomposed) and turns into milk (see Talmud Niddah 9a). But when she is not nursing, even prior to twenty-four months, the blood returns to its place and returns to be menstruating.

כל שעברו עליה שלש עונות – an intermediate-size period is thirty days. And since that these three intermediate-sized periods have gone by for her following her arrival at being close to old age, sufficient for her is her time. And she is called being close to old age, for all who call her: “Mommy, Mommy,” on account of her old age but she does mind.

כל אשה – [every woman] and even one who is not old and for whom three periods have passed and she did not see it (i.e., a drop of blood), sufficient for her is her time.

מעוברת ומניק שעברו עליהן שלש עונות – but not if for whom they have not passed, for it is not like the first Tanna/teacher who said (see Mishnah 4): “Once it is known that the fetus is present,” and a nursing mother once he has been born. But the Halakha is not according to Rabbi Eliezer nor according to Rabbi Yossi.

ובמה אמרו – that four women [fall into the category of those for whom the] time [of first seeing blood] suffices (see Mishnah 3).

בראיה ראשונה - that she saw it (i.e., blood) as a virgin, and the pregnant woman [once it is known that the fetus is present] and the nursing mother [when her son is weaned], and the old woman after three periods have gone by for her on account of her old age.

אבל בשניה מטמאה מעת לעת – that she has returned to her previous condition that her blood would be found in her.

מאונס – as for example that she got excited and saw it (i.e., blood) or on account of fear, or that she consumed something which stirs up the blood.

אע"פ שאמרו – a woman who has regular premonitory symptoms of menstruation sufficient for her is time.

צריכה להיות בודקת – on every day in the morning and in the evening like the other women.

חוץ מן הנדה – from when she saw it (i.e., blood) on day, she is unclean for seven days and does not need an examination all seven [days], for without an attack she is unclean all seven [days].

והיושבת על דם טוהר – for why should there be an examination for her, for even if she would sight it (i.e., blood), it is h blood of purity (i.e., vaginal bleeding experienced by a woman from eight to forty days after giving birth to a boy and from fifteen to eighty days after giving birth to a girl. This blood does not render a woman ritually impure, according to the Torah, even though current Halakhic practice renders a woman ritually impure).

ומשמשת בעדים – even though she has premonitory symptoms of menstruation , she needs to examine [herself] before sexual intercourse and after sexual intercourse [with her husband]. And especially if she was engaged with [ritual] purity, for since requires examination for [ritual] purity, she requires examination also for her husband. But a woman who is not engaged with [ritual] purity, for her husband she does not require examination.

ובתולה שדמיה טהורים – four nights according to the School of Shammai, but according to the School of Hillel until the wound of sexual intercourse should heal, and she does not have to use pieces of cloth (literally, “witnesses”), for her blood is pure, and if the appearance of her blood has changed, for since she engaged in sexual intercourse, for on account of sexual intercourse, it changed, but in the morning and in the evening , she requires examination where she didn’t engage in sexual intercourse after the first coition, lest the appearance of her blood changed from her first coition. But if her blood changed in appearance, she is impure/unclean, for we are accustomed to speak where this is not the blood of a virgin.

שחרית ובין השמשות – in the morning to pronounce fit/kosher the purities of the night, that if she would find herself to be pure, she would know that she didn’t see it (i.e., blood) in the night, and when she minds in the evening that she is impure/unclean, these leave the realm of doubt, and similarly at twilight to pronounce fit/kosher the purities that she was engaged in during the daytime.

ובשעה שהיא עוברת לשמש את ביתה - when she prepares herself to engage in sexual relations with her husband.

רבי יהודה אומר אף בשעת עברתן מלאכול מתרומה – even after they have consumed heave-offering/the priest’s due (i.e., if her husband is a Kohen), she needs to examine herself, to repair the remnants of heave-offerings that are before her that if she finds now as [ritually] pure., when she examines in the evening according to her appropriate manner and she finds that she is impure, there will not be remnants of the heave-offering at all that were retroactively impure, for she examined herself after finishing. But the Halakha is not according to Rabbi Yehuda.