תינוקת. נותנין לה ארבעה לילות – and even if she sees [blood], we state that it is blood of virginity and pure.

עד שתיה המכה – that the wound of [the first] sexual intercourse will be cured. And all the while that the blood flows gently from her while she stands, but when she sits it (i.e., the blood) does not flow gently, or it flows gently when she is sitting on top of something hard, but when she sits on something soft, as for example, on top of pillows and cushions, it is known that the wound [from her first sexual intercourse] has not healed, and on account of the blood of virginity the blood came. But if the blood flows gently whether she stands or whether she sits or whether she is sits on a soft thing or whether she sits on a hard thing, this is not blood of the wound but rather menstrual blood.

הגיע זמנה לראות – but she didn’t see it (i.e., blood) and she got married.

עד מוצאי שבת ארהעה לילות – for she got married on Wednesday (see Tractate Ketubot, Chapter 1, Mishnah 1), for a virgin gets married on Wednesday and has intercourse on the night of [the beginning of] Thursday.

בעילת מצוה the first act of marital duty/the first act of coition.

כל הלילה כולה = and even if he has sexual intercourse/performs his marital duty [with her] many times. And all these things are in the early generations only, but after the stringency spread that the daughters of Israel placed upon themselves that even if they see a drop of blood like a mustard seed, they sit upon it (i.e., and not engage in sexual intercourse) for seven clean [days], anyone who marries a virgin woman even a minor whose time had not yet come to see [blood] and she had never seen it (i.e., blood), after he (i.e., the husband) performed his marital duty [for the first time], he is not permitted to come upon her [for another act of sexual intercourse] until she counts seven clean [days] after the bleeding stops, according to the law of other women who see blood.

לא הפרישה – she did not examine herself to separate/abstain [from sexual intercourse] in [ritual] purity.

ולאחר ימים – after she had immersed [in a Mikveh] on the eighth night.

הרי זו בחזקת טהורה – on the days that are between her ritual immersion and her finding defilement , and those pure things that she came in [physical] contact with are pure, that I could say now that she sees.

המטמאה מעת לעת – this refers to the first clause [of the Mishnah], as it states, “and after some days she examined herself and found herself unclean, she is in the presumption of purity, but she defiles from one astronomical period of twenty-four hours [to the previous twenty-four hours] of this sighting [of blood] or from one examination to a previous examination.

אפילו בשניה לנדתה – she examined [herself] in the morning and found herself to be pure, but at twilight she did not mark her separation [and examine herself], and at the conclusion of the seventh [day] she immersed [in a Mikvah], but after some days, she examined herself and found that she is impure, this was until now in the presumption of being pure. And there are three disputes in this matter: According to the first Tanna/teacher [of the Mishnah], her examination in the morning of the seventh [day] is what makes her pure, but not on the second day of her menstruation. And according to Rabbi Yehuda even her examination in the morning of the seventh [day] does not purify her until she separates herself at twilight. But according to the Rabbis, even on the second [day], for since [the bleeding] stopped, it stopped. And especially on the second [day] is when the Rabbis declare her pure, but on the first [day] she found herself to be pure and she didn’t examine herself further, and immersed on the night of the eighth [day] and engaged in purity, and afterwards found herself to be impure, the Rabbis do not make her pure, because on the first day, she is under the presumption of being an open source (see Talmud Niddah 68b), and because of this it is taught [in the Mishnah]: “and even [if she examined herself] on the second day of her menstrual period” specifically, but not on the first. And the Halakha is according to the Sages.

הזב והזבה – who are required to count seven clean [days] and they ceased from their sightings [of blood] and began o count, and they counted on the first [day] and on the seventh [day], etc.

אין להם אלא יום הראשון ושביעי בלבד- - [according to Rabbi Yehoshua], and they need to count another five clean days, in order to complete the seven [clean days].

ר' עקיבא אומר אין להם אלא שביעי – lest they saw [blood during the days] in-between and it nullified their first count. But the Halakha is according to Rabbi Eliezer [that they are under the presumption of ritual purity – when examining only on the first and seventh days].

מטמאים במשא – The Gemara (Tractate Niddah 69b) raises an objection: Does not every corpse convey uncleanness through carrying (i.e., why did the Mishnah restrict to only the cases mentioned)? But rather, carriage means through a stone used for closing a pit (i.e., the corpse was put on a closing – immovable-stone). That is to say, a large and heavy stone that is not carried. But if it (i.e., the stone) is placed upon utensils and the corpse is upon it, this is not carrying, for appropriate to be carried with it, and the rest of the corpses do not defile but thee define according to the Rabbis. For since according to the Torah, when a living person [who is impure] defiles with a stone used for closing a pit for they defile while sitting anything that is underneath them, they [the Rabbis for those individuals after death] decreed lest they faint and it is similar to death, but if one should say that a dead person with gonorrhea does not defile, a living person with gonorrhea who faints would lead to defiling.

עד שימוק הבשר – that from now, the person is certainly dead.

נכרי שמת – even though while he is alive, he is like a person with gonorrhea for -all matters and defiles with a stone used for closing a pit, once he dies, he is pure from defiling with a stone used for closing a pit, for the defilement of flux is upon him while alive, but [his defilement] is only from the words of the Scribes.

כל הנשים- they are under the presumption of being menstruant women, and we immerse utensils that were upon them near the time that their souls departed even though they didn’t touch them after death. Because at first they would immerse utensils that are upon all menstruant women that died, but the living menstruant women were embarrassed, for even in their deaths they were different from other women, [the Rabbis] enacted that they would immerse that which is upon all women, because of the honor of the living menstruating women.

ובית הלל אומרים אין נדה שלא שמנצה נדה – The School of Hillel does not hold by this enactment.

מטמאה משום כתם – [the bloodstain] of menstrual blood with a little bit, for if it was because of defilement with the dead , it does not defile other than with a quarter [of a LOG] (See also Tractate Ohalot, Chapter 2, Mishnah 2 – where it states: “A quarter LOG of blood and a quarter-LOG of blood that flows from a person at the time of his death or afterward/דם תבוסה which is a primary source of ritual impurity, even though it is possible that some of the blood flowed from the body before death).

ומטמאה באוהל – if all of the one-quarter [of a LOG] is together.

שמטמא משום כתם = with a little bit, that it was uprooted/detached from [the body after death] while living. But the Halakha is not according to Rabbi Yehuda nor according to Rabbi Yossi. Therefore, it doesn’t make a difference if she was sitting on the travailing chair [when she died] or regarding other dead women, all of them defile because of a bloodstain and defile through overshadowing in a tent.

מערה למים לפסח (to pour water from vessel to vessel for purposes – to wash the Passover meat without touching the water) – from one vessel to another to wash/rinse in it the Passover meat, but she does not touch/come in contact with the water, as she is [considered] a טבולת יום/the period following immersion in a ritual bath and the nightfall, who immersed at the conclusion of two weeks [following the birth of a baby girl] but she does not have הערב שמש/her “sunset” until the eightieth day (i.e., sixty-six days after the first fourteen days have been completed) which is immediately prior to her bringing of the atonement offering and Scripture made her as one who immersed herself that day, as it is written (Leviticus 12:4): “[She shall remain in a state of blood purification for thirty-three days:] she shall not touch any consecrated thing, [nor enter in the sanctuary until her period of purification - sixty-six days for the birth of a girl -see the next verse – is completed].” And we hold that “any consecrated thing/בכל קודש [לא תגע] “ includes the heave-offering (if her husband is a Kohen) , and a person who is in this period between immersion and “nightfall,” is considered [as being in the status of] שני/second degree ritual impurity [as a result of contact with first degree ritual impurity status], so that when she pours [water from one vessel to another] she does not touch the water, but only the utensil [itself], and a person of second degree ritual impurity does not defile a utensil, but she cannot come in contact with the water, for since they are used to rinse the Passover sacrificial meat, for non-sacrificial meat that was prepared through the sanctification of something holy is considered like it is holy. {Note: If this woman touched heave-offering/Terumah, she would make the heave-offering something with a third degree of ritual impurity.)

חזרו לומר – a person who immersed him/herself that day/טבול יום – his/her law is like someone who came in contact/touched someone who is unclean with corpse uncleanness, which is first degree of ritual impurity especially regarding Holy Things. But for non-sacrificial/sacred meat, the person who has immersed him/herself that day is not regarded as someone who had come in contact with someone unclean with corpse uncleanness which is first degree of ritual impurity, but rather second degree ritual impurity, therefore, she can touch even water, for the water is non-sacrificial/sacred, and the person who has immersed that day is [considered as having only] second-degree ritual impurity, and someone with second-degree ritual impurity does not make contact with non-sacred meat third-degree ritual impurity. But even though that these waters became through the ritual purification of the Holy Things, for they were designed for the rinsing of the Passover [sacrifice] meat, they do not have legal effect on second-degree ritual impurity for them, for non-sacrificial/non-sacred meat that was made on the purity of the Holy Things is not like that which is Holy.

בית שמאי אומרים אף כמטמא מת – which is a primary source of ritual impurity and makes what it comes in contact with first-degree of ritual impurity. Such is the contact of someone who has immersed that day/טבול יום – makes it first-degree ritual impurity.

ומודים שאוכלת במעשר – according to the law regarding the one who immersed herself that day/טבול יום, who immersed [In a Mikveh] and came up, he eats [Second] tithe (see Tractate Negaim, Chapter 14, Mishnah 3).

וקוצה לה חלה (she may separate the priest’s share of the dough) – but does not name it/designate it and she places it in a utensil, and even though she comes in contact/touches with non-sacred foods that are subject to sacred gifts for Hallah, it is not like Hallah for someone who is of second-degree ritual impurity does not invalidate them.

ומקפת - she brings the utensil that she placed the Hallah near the started dough, because it is a Mitzvah to make a heave-offering/Terumah out of mass which is near, that which is close to the thing that he is making the heave-offering upon.

ואם נפל מרקה ומדם טהרה – which are two of the liquids that exit from a טבול יום/someone who immersed herself that day, and they are pure.

צריכה טבילה באחרונה – on the night of the eightieth day, she needs a ritual immersion to eat Terumah/heave-offering if she is a כהנת/the wife of a Kohen. But if she is an Israelite woman, she requires ritual immersion to enter into the Sanctuary/Temple, because her period as someone who immersed herself that day is long and she has diverted her attention from the Terumah/heave-offering and from the Sanctuary/Temple (according to the School of Shammai)

ואינה צריכה טבילה באחרונה – [according to the School of Hillel] she relies upon her ritual immersion at the conclusion of two weeks. And specifically, for Terumah/heave-offering and entering into the Temple, but regarding the consumption of Holy Things, the School of Hillel agrees [with the School of Shammai] that she requires another ritual immersion at the conclusion of eighty days, for we hold that the person who suffered a loss but has not yet buried his/her loved one/אונן – a person in acute mourning and someone lacking atonement (i.e., a woman after childbirth, a person with a flux and a healed offering, who must bring offerings in order to complete their purification processes) need ritual immersion for access to Holy [Things] . Therefore, after she has brought her atonement, she immerses [in order to have access] for Holy Things (see also Tractate Hagigah, Chapter 3, Mishnah 3).

הרואה יום אחד עשר – which is the end of the days of flux, and the day that is afterwards does not combine with it for flux. For if she saw [blood] on the twelfth day and on the thirteenth [day], she is not a woman with a large flux for this, because they are beginning of the days of her menstrual period and do not combine with the days of flux.

בית שמאי אומרים מטמאין משכב ומושב – and even a man (i.e., the husband) who has sexual intercourse defiles/imparts uncleanness to things he lies down upon or sits on to impart uncleanness to food stuffs and liquids, because he is like someone who comes upon a woman who observes a day [after having any sort of sighting of blood] for a day [without blood flow before she immerses herself in a Mikveh to regain ritual purity], for the School of Shammai holds that the eleventh day requires guarding, but the School of Hillel exempts from a sacrifice, for they hold, the eleventh day, since the day that is after it does not combine with it for flux and doesn’t require guarding, however in regard to defilement they (i.e., the School of Hillel) admits that the man who had sexual relations with her (i.e., her husband) defiles according to the Rabbis, as a decree that the eleventh day Is because of within the eleven day period that the one who had sexual intercourse with her (i.e., the husband) defiles from the Torah, but regarding a sacrifice, but not to bring non-sacrificial meal to the Temple courtyard.

טבלה בום שלאחריו – for she observed guarding a bit, and it is a valid guarding, but that within the eleven days it is prohibited to do so, that she should not come to any doubt, lest she sees that [blood] after sexual intercourse and combines the days to flux.

מטמאין משכב ומושב - according to the Rabbis he defiles by lying and sitting even the one who has sexual intercourse with her (i.e. the husband), as a decree because of it being within the eleven days.

ופטורין מן הקרבן – for she had performed guarding. But even though she went back and saw it (i.e., blood), they don’t combine for flux, for this is the beginning of her menstrual period.

גרגרן (glutton/ of one unable to control his sexual appetite) – he hurries to sin. Perhaps he will be accustomed to this within eleven [days]. But regarding uncleanness, he is pure.

וחייבין בקרבן – even if she doesn’t see [blood] on the morrow, for it requires guarding and this one (i.e., woman) didn’t guard at all and she is found to be a woman with a small flux.

טבלה יום שלאחריו – for she performed a bit of guarding, and then she engaged in sexual intercourse.

הרי זו תרבות רעה (this is bad conduct) – lest she see [blood] afterwards and it will combine with what is before that, and her ritual immersion is not a [proper] immersion.

ובעילתן – regarding [the obligation to bring] a sacrifice.

תלוין – that if she sees [blood], her physical contact is the contact of a woman with a flux and they (i.e., the husband and the wife) are obligated for the a sacrifice by their engaging in sexual intercourse. But if she doesn’t see [blood], their contact is pure, and there are exempt from [bringing] a sacrifice on their sexual intercourse.