בנות כותים נדות מעריסתן – from their youth, when they are placed in the cradle, the Rabbis decreed concerning them that they defile on account of being menstruating women, as it is written (Leviticus 15:19): “When a woman has a discharge”/ואשה כי-תהיה זבה. And it is taught in a Baraita: I do not have [from this verse] anything other than a woman when she is an adult, from where do I learn that a baby one-day old is a menstruant woman? The inference teaches us: "ואשה"/when a woman. But the Cutheans (i.e., Samaritans) do not expound upon [the difference between]"אשה" "ואשה" - a woman, when a woman, for when they see them as minors (i.e., babies), they do not separate/set them aside, therefore, the Rabbis decreed concerning it that all of them [at whatever age] defile.

מטמאין משכב התחתון כעליון (they convey uncleanness to a couch beneath as to a cover above-see also Tractate Kelim, Chapter 1, Mishnah 3) – what is below that of someone who has sexual intercourse with a menstruating woman is unclean/impure just as that which is above a person with gonorrhea/זב, that just as what is above a person with gonorrhea does not defile anything other than foods and liquids, even that which is below the person having sexual intercourse with a menstruating woman does not defile anything other than foods and liquids. And that which is above the person with gonorrhea is that which is removed from upon the person with gonorrhea, we derive from Scripture that he does not defile a person and/or utensils but only food and liquids, as it is written (Leviticus 15:10): “whomever touches anything that was under him shall be impure [until evening],” what is תחתיו/under him? If you were to say that which is underneath the person with gonorrhea/זב – he derives from everything that he would touch when lying down, but the person who comes in contact with anything where the person with gonorrhea is below him becomes defiled, and since we do not combine them and write, “and anyone who comes in contact with everything that is below him and who carries them should wash his clothing,” and we make the religious ruling concerning him that he defiles, it follows that this, “and he defiles,” does not speak of people and utensils, but rather [only] foods and liquids. But Cutheans who engage in having sexual relationships with menstruating women, defile food and liquids that are lying underneath them , but not humans or utensils, like as to a cover above of a person with gonorrhea that he also defiles food and liquids but not a person or utensils. And all of these things were not stated other than at the time when the Cutheans uphold the Torah and are punctilious in many of the commandments like Israelites. But after they (i.e., the Rabbis) examined and found with them [things] like the image of a pigeon at the top of Mount Gerizim that they worship, they made them like complete heathens for all of their things, whether for matters of [ritual] impurity and purity or for the rest of the laws of the Torah, there is no difference between them and between heathens at all.

והן יושבות על כל דם (continue unclean for any sort of blood) – meaning to say, therefore, the Cuthians engage in sexual intercourse with menstruating women, therefore, they continue [to be] unclean for any sort of blood, for all blood that she sees, whether red whether green, she continues unclean for it the days of the menstruant woman, and this is a snare/stumbling block for them, that if she sees green blood today, she begins to count from today seven days of menstrual uncleanness , but if she sees during those actual days of menstrual uncleanness red blood, she does not count other than from the first sighting, but that blood was pure, and from the second sighting she needs to count.

ואין חייבין עליהן - a person who wears or covers [himself] with those clothing and enters into the Sanctuary, is exempt from a sacrifice. Or if those clothing of their couch came in contact with heave-offering, we suspend them.

מפני שטומאתן ספק – for we don’t know if she is a menstruating woman or not. But in the Gemara (Tractate Niddah 33b) it raises an objection on our Mishnah from that which is taught inTractate Tohorot, Chapter 4 (Mishnah 5): “On account of six matters of doubt do they burn the heave-offering,” [and one of them is] “because of a doubt concerning the clothing of a common, uneducated person [who is not punctilious in the observance of the laws of ritual purity],” that is to say on the clothing of a common, uneducated person if they came in contact with it (i.e., heave-offering), it is burned, because perhaps it was [ritually] impure, and this Cuthean also, we derive it that if his couch came in contact with heave-offering, it would be burned, because he is a common, uneducated person, and he has the clothing of a common, uneducated person. And it (i.e., the Talmud) responds that our Mishnah speaks regards a Cuthean who immersed [in a ritual bath] in our presence and came up [from the Mikveh] and tread upon the clothing of a member of the group dedicated to the precise observance of the Mitzvot (i.e., a חבר) who is naked, or that he wore the clothing of a member of the group dedicated to the precise observance of the Mitzvot, or immersed his clothing in his presence (i.e., of the member of the group dedicated to the precise observance of the Mitzvot) in a manner whereby the clothing of the Cuthean when they are trodden upon [from a person with gonorrhea immediate treading, leaning against] did not come in contact with the clothing of the member of the group dedicated to the precise observance of the Mitzvot when he treated upon him, and afterwards, the clothing of the member of the group dedicated to the precise observance of the Mitzvot that the Cuthean tread upon them with heave-offering, we don’t burn the heave-offering on their account. For if it was because of the ritual impurity of the common, uneducated person, he would immerse himself. But if it was because of someone engaging in sexual intercourse with a menstruating woman, perhaps he did not engage in close sexual contact, and the days of his [ritual] impurity had already passed and the ritual immersion is effective. But if you wish to say that he engaged in close sexual contact, perhaps his wife was not continuing unclean for any sort of blood, but rather only on pure blood, and this is a compound uncertainty, and we on a compound uncertainty, we don’t burn the heave-offering.

פירשו ללכת בדרכי ישראל הרי הן כישראליות – but undefined, they are like Cuthean women.

ר' יוסי אומר לעולם הן כישראל – but undefined, they are like Israelite women. But the Halakha is not according to Rabbi Yossi.

דם מכרית וכו' בית שמאי מטהרין – but even though that [regarding] her spit and her urine, the School of Shammai agrees with the Sages that decreed upon them to be like those with gonorrhea for all their matters, even so, her blood is pure, for the Rabbis reserved for her that it would be a means of recognition of their Rabbinic [ritual] impurity, in order that they would not burn heave-offering or Holy Things upon them.

ודם טהור של מצורעת – but even though that the discharges of a woman leper such as her spit and urine are primary sources of ritual impurity like that of someone with gonorrhea, even so, her blood of purity (i.e., the 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) is pure, for it is not a discharge, for we require that which is similar to spit (i.e., secretion of the mouth) which is formed in globules on being discharged (see Tractate Niddah 56a).

כרוקה וכמימי רגליה – that defile while moist but do not defile while dry. But this recognition is what is used regarding the blood of a heathen woman which defiles according to the Rabbis who decreed upon them that they would be like those with gonorrhea for all their matters, whereas the Israelite women (i.e., Jewish women) blood defiles moist and dry, and that of the heathen [which defiles] moist but not dry, like her spit and her urine that do not defile dry. But the blood of a woman leper also, even though her blood is not an issue/spring, she has the law of a spring upon her, for the All-Merciful included her from Scripture as it is written for a male, to include the leper to his discharge/issue and for the female, to include the female leper to her discharge/issue, and we state that her discharge/issue is suspicious, for if you wish you can say the rest of the discharges, we derive it from the male, and since we include the [male] leper to his discharges, we include the female leper with her discharges, for there is something analogous to it in the male, but to her blood, there is nothing [like it] in the male, for since the All-Merciful included her blood, that it would be like her spit and like her urine, if so, just as her spit and her urine defile moist and don’t defile when dry, so too her blood is like this.

דם היולדת- that passed the days of [ritual] defilement of a menstruant woman who did not immerse [as yet in the Mikveh].

בית שמאי אומרים כרוקה וכמימי רגליה - it defiles when moist but does not defile when dry. But even though it is blood of purity, the All-Merciful ties it to days but these were filled, but not to make it defiled also because of a discharge because it doesn’t form globules on being discharged, nevertheless, the Rabbis decreed [ritual] defilement upon her, for since she did not immerse [in a Mikveh], she is [ritually] impure/defiled, as a decree that after seven [days] is like within seven [days]. But however, it was not decreed that that it would be defiled [both] moist and dry like before the seven [days], for just as there is recognition that they knew that his defilement is according to the Rabbis.

ובית הלל אומרים מטמא לח ויבש – for his [ritual] impurity is from the Torah all the time that he didn’t immerse [in the Mikveh]. For the School of Hillel holds that the All-Merciful ties days and ritual immersion, all the while that she didn’t immerse, her blood after the seven [days] is like that of before the seven days.

ומודים ביולדת זוב – it at the time of her giving birth she had a flux, she would need to count seven clean days prior to becoming [ritually] pure, but if she gave birth and didn’t count [seven clean days], the School of Shammai agrees with the School of Hillel that her blood is impure moist and dry even though the seven days following her giving birth to a male had passed or two weeks for a female, for the blood of a woman with a flux always remains in its impurity from the Torah until she counts seven clean [days].

המקשה נדה – this is what it says: A woman having difficulties in her giving birth during the days of her menstruating period and saw blood during her labor, she is a menstruant woman/Niddah, for the Torah did not purify the blood of her protracted labor other than during the eleven days of her days of protracted menstruation/זיבה, but the All-Merciful did not purify it during her days of being a menstruant woman/נדה .

קשתה- on account of the fetus for three days during the eleven days of her protracted menstruation/ימי זיבה, and she saw it (i.e., blood) for three consecutive days.

ושפתה (and she was relieved)- that she stood in relief and in comfort from her throes of birth agony for an astronomical period of twenty-four hours on the fourth day.

וילדה (and she gave birth) – and the matter was revealed that the blood that she saw did not come on account of the fetus, therefore, this [woman] gives birth while having a flux. But if she did not have relief close to her giving birth, all of the blood that she saw, was on account of the fetus and the All-Merciful purified her from the blood of flux, as it is written (Leviticus 15:25): “When the woman had a discharge of blood/זוב דמה [for many days, not at the time of her menstrual impurity, she shall be impure, as though at the time of her menstrual impurity, as long as her discharge lasts],” her blood is on account of herself but not her blood on account of her fetus.

לילה ויום – that if she had relief for half of Tuesday and she gave birth during the middle of Wednesday, for she had a period of relief for an astronomical period of twenty-four hours, this is not comfort/relief, unless her relief was for a night and a day after the night,

like Friday night and its day. And the Halakha is according to Rabbi Eliezer.

ששפתה מן הצער – meaning to say, that she was relieved that we stated [in the Mishnah], that she had relief from the pain even though she didn’t have relief from the blood, it is relief.

כמה הוא קשויה – that she does not come to being a woman with a flux with all of the blood that she will see.

אפילו ארבעים וחמשים יום – if she did not have one day of relief near the birth, she didn’t come to protracted menstruation, and she doesn’t give birth while being a woman in flux.

דיה חדשה – it is enough for her if the labor is purified in one month, that is during the ninth month [of pregnancy], for she gives birth while with a flux on account of three days during the eighth [month].

אין קשוי יותר שבתות -that she was not in labor and saw [blood] for three days prior to two weeks, and then had continuous hard labor all of the [two] weeks after that, this is a woman giving birth while in flux on account of the three days that came prior to the two weeks [of hard labor]. And the Halakha is according to Rabbi Yossi and Rabbi Shimon.

המקשה בתוך שמונים של נקבה – as for example, that she engaged in sexual intercourse [after immersing in a Mikveh] fourteen days after giving birth [to a female] and became pregnant and then aborted [the fetus] within eighty days.

כל דמים שהיא רואה טהורים – for all of it is within the completion [of her period of purification], which is the blood of purity.

ור' אליעזר מטמא – [she is defiled as] a menstruant woman/Niddah. For since it (i.e., the blood) came through hard labor, it is not the blood of purity, but rather on account of the fetus that is in her womb. But the All-Merciful (i.e., God) purifies it from her being in flux on account of her labor, but not from being a menstruant woman.

שהחמיר בדם השופי - as for example, the other women giving birth who see three days of relief and then gave birth, is a woman who gives birth with a flux.

היקל בדם הקושי – to purify her from her flux.

מקום שהיקל בדם השופי – to purify her from all defilement, as for example, within her completion [of the period of purification].

אינו דין שנקל בדם הקושי – to purify the blood from all defilements and even from being a menstruating woman.

דיו לבא מן הדין [להיות כנדון] – as for example the labor that is within the completion that [of the period of purification following the birth of a child] that you learn from the undefined period of labor, it is enough to be like that which is judged to be like an undefined period of labor, for just as an undefined period of labor – the woman is defiled as a menstruating woman, so the labor that is within the completion [of that period of purification following the birth of a child] is defiled with the status of being a menstruating woman/Niddah.

כל אחד עשר יום – after the seven days of menstruation/Niddah.

בחזקת טהרה – and she doesn’t have to examine herself, for it is a Halakha transmitted to Moses at Sinai (albeit not written down) that there is no distinction between one menstruating cycle to another that is less than eleven days.

ישבה לה ולא בקדה – our Mishnah is deficient and should be read as follows: During the days of her menstruating period it requires examination. If she sat and did not examine herself inadvertently, or she was under constraint, or willfully didn’t examine herself, she is [ritually] pure/clean.

הגיעה שעת וסתה ולא בדקה – even though she examined herself afterwards and found herself to be pure/clean, since she didn’t examine herself at the time of her period, that she is impure/unclean, for her menstruation comes at its [appropriate] time.

במחבא (in hiding) – on account of robbers or an army that comes came to the city. But the Halakha is not according to Rabbi Meir.

אבל ימי הזב והזבה – the seven clean days that she needs to count.

ושומרת יום – as for example, that she sees [blood] one day or two days during the days of her flux, she does not count other than one day in cleanliness and she ritually immerses [herself] in the evening and is pure/clean to her husband.

הרי אלו בחזקת טומאה – since her fountain was opened up and she saw it (i.e., blood) today, even though it is within the eleven [days], she is on the morrow in the presumption of impurity/uncleanness.