מפלת. אם יש עמה דם טמאה – [impure blood] of a menstruant woman.

ואם לאו טהורה – for the first Tanna/teacher holds, that is possible for the opening of the uterus (to pass the embryo) without discharging blood (see Talmud Niddah 21a). And even if blood is found with in the piece (of a shapeless object), it is pure, for it is the blood of the piece and not the blood of a menstruant woman.

רבי יהודה אומר בין כך ובין כך טמאה – for Rabbi Yehuda holds that it is impossible for the opening of the uterus without blood. And since she aborted a piece (i.e., a shapeless object) – it is definitely blood that was there but that it was lost in its limitation, and was not seen. But the Halakha is not according to Rabbi Yehuda.

כמין שערה – hair.

יבחושין (looking like a mass of red insects) – mosquitos or gnats.

תטיל למים – [let her place them into water] – that is tepid, and have them remain in that tepid water for twenty-four hours.

אם נמוחו טמאה (if they dissolve [into blood] – because she is a menstruant woman, that it is blood.

אם יש עמהן דם טמאה – our Mishnah is like the Sages who argue with Rabbi Yehuda above (i.e., in Mishnah 1) that it is possible for the opening of the uterus without blood.

וחכמים אומרים כל שאין בו מצורת אדם אינו ולד – everyone agrees that when it’s body is born in the form of a wild animal, and its face is that of a human, it considered a [human] fetus; its body like that of a human but its face like that face of wild animal, it is a wild animal and this is not a [human] fetus, for we go after the form of the face. They didn’t disagree other than with one for whom part of the face was like that of a human and part of like the face of an animal, and even if most of the face is like that of a human, but one eye that is in his head alone is like that of an animal, Rabbi Meir states that one requires the entire form of a human being, for since it has the eye like an animal, this is not a [human] fetus. But the Rabbis hold, that which lacks the form of a human being at all and even doesn’t have part of a human form, is not a [human] fetus, but if he has part of a [human] form, it is a [human] fetus. But the Halakha is according to the Sages.

שפיר (sac of a fetus) – a piece of flesh. If it has the form of a human being, it is called a fetus having an articulated shape. But I heard that it is like an egg-shell, therefore it is called a sac.

מלא גנינים ( see Tractate Niddah 24b) – [an abortion consisting of] a bag full of many-colored substance. Another explanation: גנינים are worms, that the piece of flesh is cut into many thin pieces similar worms.

אינה חוששת לולד – she is not defiled by giving birth. But if there is no blood with them, she should not worry even because of being a menstruating woman.

תשב לזכר ונקבה impure for two weeks like a woman who gives birth to a female. But she doesn’t have 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), other than thirty-three days like a woman who gives birth to a male, for since it is not known/recognized if it is a male or a female, we place upon her the stringencies of the male and the stringencies of a female.

סנדל – a piece of flesh made like the shape of the tongue of a bull. And because it has the form of a sandal, we call it a sandal. And it customarily comes with the fetus. But there are those who explain, "סנדל" that it is becoming [as] a fetus [one must say, and poor}.

שליא – like a skin/membrane that was fetus is lying within it. And its beginning is like the thread of woof [which is thicker than that of the warp – see Tractate Niddah 35a] (i.e., the latitudinal direction), but when it expands wider like a lupine and hollowed like a trumpet. But the placenta is not less than a handbreadth.

הבית טמא – because of the tent of the deceased, for a [human] fetus was in it and died.

נימוק הולד (the fetus was mashed) – and the it became blood and was combined with the blood of birth and was nullified in the majority. But the house is not impure. But the Halakha is not according to Rabbi Shimon.

תשב לזכר ונקבה – she is [ritually] impure for two weeks like [the birth of] a female, and her days of purity are only thirty-three like [the birth of] a male.

טומטום וזכר – as for example that she gave birth, one whose sexual organs are concealed or a hermaphrodite, and the other is a definite male.

תשב לזכר ולנקבה – but we don’t say that from this definite male [child], this other one is also a male.

תשב לנקבה בלבד – and even if it is one whose sexual organs are concealed is a male, we follow after the females, for all the days of a male, whether for [ritual] impurity or whether for purity they are absorbed within that of the female.

מחותך – limb by limb.

מסורס – the language of opposite, like [Tractate Bava Batra 119b]: “invert the order in which the persons are mentioned in that verse (in reference to Numbers 27:2) and interpret it.

משיצא רובו הרי הוא כילוד – and his head is like the majority. Therefore, when the head of someone who is cut up by limbs comes out, even though all the rest of the body is inside, it is like it is born.

פחדתו – his forehead.

ואין ידוע מה הוא – if it is a male or a female.

תשב לזכר ולנקבה – the days of purity of a male, and the days of [ritual] impurity of a female.

לזכר ונקבה ולנדה – meaning to say, that when you see that she is a menstruant woman, that she doesn’t have the days of purity, for perhaps it is not a fetus. And she immerses [in a Mikveh] at the conclusion of forty days like when she gives birth to a male [child] according to the one who states that ritual immersion at its appropriate time is a Mitzvah. And she immerses a long day, she needs another ritual -immersion at the end of the fortieth [day], and this is needed for immersion at the conclusion of forty days like one who gives birth to a male [child], even though this immersion does not have any effect upon her whatsoever, for she is not pure for Holy Things and for the Temple until her fulfillment of eighty days like giving birth to a female [child],

המפלת ליום ארבעים – of her ritual immersion.

אינה חוששת לולד – that she did not cause his formation until the completion of all forty days.

ולנדה - when she sees [blood], she will be a menstruant woman, for perhaps there isn’t a [human] fetus [after all], and there aren’t the days of purity.

יום ארבעים ואחד תשב לזכר – seven days of impurity. Even with her giving birth dried up/withered she is not a menstruant woman. But two weeks [after giving birth to] a female [child], she does not sit, as the reason is taught that the formation of a female is [after] eighty-one days. But the Halakha is not according to Rabbi Yishmael.

וחכמים אומרים כו' – The Sages are the first Tanna/teacher, but because that the reason of Rabbi Ishmael makes more sense than the first Tanna/teacher, Rabbi [Judah the Prince] retracted and taught it in the language of the Sages, to teach us that the Halakha is according to the first anonymous teaching, and even though there is the dispute of Rabbi Yishmael at its side.