כל היד המרבה לבדוק – that always examines [herself] lest she see it (i.e., blood).

ובאנשים – [a man] who always examines himself in his membrum virile (see Tractate Niddah 13a), lest his emission went out from him.

תקצץ (should be cut off) – who warms himself and feels his membrum virile when he warms himself (i.e., masturbates), and removes/spills semen in vain.

וסומא – but it is not Mishnah and is inoperative/suspended, but rather, she examines herself and shows it to her friends.

ושנטרפה דעתה (confused, not fully conscious) – on account of illness.

מתקינות אותן – they examine them (i.e., those who are confused/not fully conscious) and immerse them [as needed].

And this is the reading: הצנועות מתקנות להן שלישי לתקן את הבית – that is to say, to examine before sexual intercourse and to prepare herself for her husband, and the same law applies for all women as is taught in the first chapter [of Tractate Niddah] and at the time that she passes to passes to have intercourse with her husband, for it (i.e., the Mishnah) took [the terminology], "צנועות"/modest (i.e., pious) the cloth (literally, “the witness”) that she examines herself before this intercourse she does not examine herself with it for another intercourse because it is soiled/filthy and dull/shaded in its white appearance with the first examination, and furthermore, the drop [of blood] like mustard is not seen.

נמצא על שלו – even if he waited a long time after coition prior to wiping, it is known that there was blood at the time of sexual intercourse.

טמאין – both of them (i.e., the husband and the wife) are defiled for seven days, like the law of someone who has intercourse with a menstruant woman.

אותיום – immediately, and there is no [term] similar to this in the Mishnah.

טמאים מספק – both of them are impure for seven days. But however, it is a doubtful impurity [in that she doubtfully saw blood at the time of intercourse and/or didn’t see blood at the time of intercourse, but only after the sexual intercourse) leaves it in abeyance but not to burn [a sin-offering].

ופטורים מן הקרבן – from a regular sin-offering, but they are liable for an uncertain guilt-offering [brought by one who is uncertain as to whether he committed a sin that requires a sin-offering; it was also called the guilt-offering of the pious].

ותדיח את פניה – wiping that of her face, i.e., her pubic area.

ואח"כ – meaning to say, if she delayed more than this measure [of time] (see Talmud Niddah 14b).

מטמאה מעת לעת- [ritually] pure things that she was engaged with. Like the law of checking every astronomical period of twenty-four hours as we stated in the first chapter (Mishnah 1).

ואינה מטמאה את בועלה –[she does not impart uncleanness to him who had sexual relations with her] for a defilement of seven days, but rather, the defilement of one evening, according to the law of anyone who comes in contact with a menstruant woman.

ר' עקיבא אומר אף מטמאה את בועלה – that Rabbi Akiva holds that every astronomical period of twenty-four hours she defiles the person who had sexual relations with her a doubtful seven day period of defilement. But the Halakha is not according to Rabbi Akiva.

ומודים חכמים לר' עקיבא ברואה כתם (a blood stain on part of her clothing where it is attributable to uterine bleeding) – and even though that in the defilement of an astronomical period of twenty-four hours the Sages stated that she does not defile the person who had sexual relations with her because the defilement of an astronomical period of twenty-four hours is not other than only from the Rabbis, they agree with regard to seeing a blood stain on her clothing, that even though the defilement of a blood stain is according to the Rabbis, it defiles the person who had sexual relations with her a seven day period of [ritual] defilement.

כל הנשים בחזקת טהרה לבעליהן – and he doesn’t need to ask her if she is [ritually] pure. And these words [apply], when he left her in a presumption/state of [ritual] purity.

הבאין מן הדרך נשיהן להן בחזקת טהורה – When they come from the road, their wives are presumed to be in a state of purity. You might have thought that this applies only when the husband is in the city with his wife, as she can check herself and verify her status; but when the husband is not in the city and she cannot check herself, maybe the presumption would not apply. This teaches us that even in such a situation, her status is still presumed to be pure.

Two pieces of cloth for every sexual intercourse. One before and one afterwards, and on the morrow, she will examine them (see Tractate Niddah 15a).

או תשמש לאור הנר – and she will heck after sexual intercourse until she wipes herself with it (i.e., the cloth).

דיה בשני עדים כל הלילה – one prior to the first sexual intercourse, and one after the final sexual intercourse. But even though that she did not know if she had seen blood between one and the other [act of sexual intercourse], whether according to the School of Shammai or whether according to the School of Hillel, it does not matter to us, for it was not needed other than for matter of [ritual] purity.

החדר והעליה והפרוזדור – the inner part of the female genitals/upper end of the vagina/uterus {חדר) from within, and the forepart of the female genitals/lower end of the vagina/uterus(פרוזדור) from without, both of them are one next to the other, with the inner part of the female genitals/upper end of the vagina/uterus(חדר) to the side in back of it, and the lower end of the vagina/uterus in front of it, and an upper chamber (עליה) built o top of both of them, and there is an hole/perforation (נקב) between it and the lower end of the vagina/uterus called a לול/a passage from the vestibulum vaginae, and sometimes blood comes from the upper chamber to the lower end of the vagina/uterus (פרוזדור) via the passage from the vestibulum vaginae (לול) . And the sides/walls of the womb are below in the middle of the lower end of the vagina/uterus (פרוזדור) and through there the blood exits.

דם החדר טמא – that is the interior of the womb from where the menses are discharged (המקור) .

ספיקו טמא – it is [ritually] impure from doubt of a definite impurity/defilement.

שחזקתו מן המקור – but we don’t say that perhaps it (i.e., the blood) comes from the upper chamber (עליה) for the blood of the upper chamber is pure, but they made it as if it definitely comes from the interior of the womb where the menses are discharged(המקור) . But these words [apply] when it is found from the vestibulum vaginae (לול) and internally to the side of the upper end of the vagina/uterus(חדר) , but if it (i.e., the blood) is found from the vestibulum vaginae (לול) and outwards, it is not impure a definitive defilement to burn it - but it is a doubtful defilement to hold it in abeyance, for two [types] of blood go out through that passage – the blood of the upper end of the vagina/uterus (חדר) and the blood of the upper chamber (עליה) – and we don’t know which comes (see also Maimonides’ Mishneh Torah, Hilkhot Issurei Biah, Chapter 5, Halakhot 3-5).

חמשה דמים טמאים – in Scripture it is written "דמיה"/her blood - twice regarding the defilement of the blood that is in a woman (Leviticus 20:18): “and she has exposed her blood flow”/והיא גלתה את-מקור דמיה" and (Leviticus 12:7): “she shall then be pure from her flow of blood”/וטהרה ממקר דמיה and the limitation of her blood is two, which makes four bloods: red, the color of bright-colored crocus, and [blood] which is like water mixed with earth and [blood] which is like water mixed with wine. But the black [color] is included within red, and this we state in the Gemara (Tractate Niddah 19a) this black is red but that it was afflicted by disease.

וכקרן כרכום – like the appearance of the splendor of crocus/saffron, the language of (Exodus 34:29): “that the skin of his (i.e., Moses’) face was radiant.”

וכמימי אדמה – all of them our Mishnah explains further on (see Mishnah 7).

וכמזוג - like red wine that is mixed in water.

וכמימי תלתן – water that they steep in it fenugree. PINKEERIKO in the foreign language.

וכמימי בשר צלי – thin secretion that comes out from roasted meat.

ובית הלל מתירין – There are three disputes in the matter. The first Tanna/teacher who stated that there are five impure bloods and nothing more. He holds that the waters of fenugreek and the waters of waters of roasted meat are suspended, we don’t eat nor do we burn them. But the School of Shammai defiles them, and burns upon them heave-offering and holy things. But the School of Hillel makes them completely pure. And the Halakha is according to the first Tanna/teacher, who suspends them/holds them in abeyance.

עקביא בן מהללאל מטמא (see also Tractate Eduyot, Chapter 5, Mishnah 6) – that he holds that this green is like the color of the bright-colored crocus, but that it was afflicted with disease. But the green that Akavya ben Mehalalel defiles this is like the appearance of the Etrog, but not like the appearance of leek-green stuff, which does not turn to a reddish color at all.

וחכמים מטהרין – and there are three disputes also regarding the green. The first Tanna/teacher holds that we hold it in suspense/abeyance we don’t consume it nor do we burn it. But Akavya ben Mehalalel defiles it and burns it. And the Sages purify it and consume it. But the Halakha is according to the first Tanna/teacher.

אם אינו מטמא משום כתם(if I does not impart uncleanness because it is a bloodstain) – to be considered from among the bloods that defile a woman.

מטמא משום משקה – and considered as blood to make seeds susceptible to receive ritual impurity like all the rest of blood. And it is one of the seven liquids that make the seeds susceptible (see Tracttae Makhshirin, Chapter 6, Mishnah 4).

לא כך ולא כך – it does not defile because of being a bloodstain, nor does it make seeds susceptible [to receive ritual impurity]. But the Halakha is according to Rabbi Yossi, and he is “the Sages” that dispute against Akavya [ben Mehalalel].

כדם המכה – like the blood of slaughtered bull which is very red. And at the beginning of the striking/assault of a knife, but not like the blood of all of the slaughtering [process], for the blood of the slaughtering continually changes. And there are those who say, like the blood of the wound of opening of the vein (i.e., the splashing blood).

כחרת (sediment of ink) – like the drop of ink that is at the bottom of the vessel/printer, which is very black, and not like the appearance of the ink at the top of the vessel which is thin/weak and not so black. Another explanation: חרת is ADARMONDIT in the foreign tongue, where they color the leather skins like the blacking used by shoemakers (see Tractate Shabbat 104b), that is deeper than this, which is deep like the appearance of blackness, meaning to say, blacker than sediment of ink.

דיהה (fainter) – that its appearance is faint and not so black. And the same law applies for all the impure bloods, that in all of them, if deeper than this, it is impure, but fainter than this, it is pure, except for mixed wine, that whether deeper or whether fainter, is pure.

כברור שבו (like the brightest shade in it)– that has bright leaves in a reddish appearance more than their andp examine other than in the middle row, and the middle leaf that is in the middle row is more praiseworthy of them all for examination.

מבקעת בית הכרם – a [well -] known place in the Land of Israel whose name is Bet Kerem (see Tractate Middot, Chapter 3, Mishnah 4).

ומציף מים – places water on the dirt, until the water floats on top of the dirt [from Bet Kerem] and we estimate them as turbid, but we don’t estimate them as clear-flowing.

וכמזוג – how?

שני חלקים מים ואחד יין מן היין השרוני – that comes from the land of Sharon, a place well-known place in the Land of Israel. Another explanation: wine that is made from the vines planted in the group of fields/plain and in the valley. It is the language of (Song of Songs 2:1): “A rose of Sharon.” But in this time, all that you see in a woman from the same place, is [ritually] impure, except from the white and the green. And from our days, we did not hear of he who declared pure any appearance of blood, other than only the white and the green of leeks.