יוצא דופן – a woman [whose womb] they opened through a drug and they removed the fetus and then she healed.

אין יושבין עליו ימי טומאה – seven [days] for [the birth of] a male and fourteen [days] for a female.

וימי טהרה – she does not have blood of purity.

ואין חייבין עליו קרבן – of a child-bearing mother, as it is written (Leviticus 12:2): “When a woman at childbirth bears a male, [she shall be impure seven days; she has be impure as at the time of her menstrual infirmity],” until she gives birth from the place where she emits a secretion at coition.

רבי שמעון אומר הרי זה כילוד (like one born naturally) – as it states (Leviticus 12:5): “ If she bears a female, [she shall be impure two weeks as during her menstruation, and she shall remain in a state of blood purification for sixty-six days],” to include that which goes for from the side (i.e., delivered by Caesarean section). But the Halakha is not according to Rabbi Shimon.

כל השנים מיטמאות – as a menstruating woman/נדה from when the blood goes out from the interior of the womb where the menses are discharged and reached the vagina/בית החיצון , but even though the enclosures of the womb preserved it and it did not pass outwards. As it is written (Leviticus 15:19): “[When a woman has a discharge,] her discharge being blood from her body/דם יהיה זבה מבשרה,” it teaches that she defiles even though it is still within her body,” and the vagina/בית החיצון is called the place where the limb threshes (i.e., euphemism for sexual contact) at the time of sexual intercourse.

אינן מטמאין עד שתצא טומאתן לחוץ – as is written concerning a person with gonorrhea/בזב (Leviticus 15:2): “When any man has a discharge issuing from his member/איש איש כי יהיה זב מבשרו, [he is impure],” until his flux leaves from his flesh, but regarding someone with a [nocturnal] emission, it is written (Leviticus 15:16 – the printed edition incorrectly lists chapter 22): “When a man has an emission of semen/ואיש אשר תצא ממנו שכבת זרע, [he shall bathe his whole body in water and remain impure until evening].”

שנזדעזעו איבריו – that semen was removed from his body.

אוחז באמה – and even though that whomever grabs hold of his membrum virile and urinates it is as if he brings a flood to the world, here since semen was removed, it does not return and he warms himself (i.e., masturbates) to immediately remove more at that time.

ומטמאין – flux and semen,

At a miniscule amount, to a person that it comes out from. But coming into contact [through touching], that person is not impure until he touches a lentil’s bulk (i.e., usually, the standard size, which is the Egyptian lentil. See Tractate Kelim, Chapter 17, Mishnah 8).

מיטמאה בנדה – if she (i.e., a one-day-old girl) saw blood.

בת עשרה ימים מיטמאה בזיבה – if she saw it (i.e., blood) on three consecutive days after the seven [days of Niddah menstruation]. For all blood that she sees within seven days is the blood of Niddah/menstruating woman, therefore, it is impossible for her to become defiled through her flux – that is, to become having a large flux until ten days [have passed].

תינוק בן יום אחד מיטמא בזיבה – as it is written (Leviticus 15:2): “When any man has a discharge issuing/איש איש כי יהיה זב [from his member, he is impure],” that teaches about a one-day-old male child that becomes unclean through contact with gonorrhea.

ומיטמא בנגעים – for concerning plagues it is written (Leviticus 13:2): “When a person has on the skin of his body/אדם כי-יהיה בעור-בשרו [a swelling, a rash, or a discoloration, and it develops into a scale affection on the skin of his body],” but a male baby who is one-day-old is a person, for implies a person of any sort [of age].

ומיטמא בטמא מת – as it is written (Numbers 19:18): “and people who were there/ועל-הנפשות אשר היו-שם,” a person of any sort [of age].

וזוקק ליבום (and imposes requirement of levirate marriage) – if he was born one day prior to the death of his brother. But if he was born after the death of his brother, he does impose the requirement [of levirate marriage], as it is written (Deuteronomy 25:5 – though the printed edition lists Chapter 28): “When brothers dwell together/כי-ישבו אחים יחדיו [and one of them dies and leaves no son, the wife of he deceased shall not be married to a stranger, outside the family.],that they had one dwelling [together] in the world.

ופוטר מן היבום (and frees [a sister-in-law from the requirement of levirate marriage) – if he was born after the death of his father and lived one day and die. But all the time that she is pregnant, she is not permitted to marry.

ומאכיל בתרומה – a Jewish daughter that married a Kohen and [he died], and a son was born after his death, she consumes [heave-offering] for him on the day that he was born, as it is written (Leviticus 22:11): “and those that are born into his household may eat of his food”/ויליד ביתו הם יאכלו בלחמו , and we expound upon it that they feed their mother. But if she was left pregnant [when he died], she does not eat for him (i.e., the unborn fetus) until he is born.

ופוסל מן התרומה – as for example a Kohen that had two wives, one who was divorced that he transgressed and married when she was a divorcee and one who was not divorced, and he has children from the one who was not divorced, but servants that fell to them through inheritance consume heave-offering for them, as it is written (Leviticus 22:11): ‘but a person who is a priest’s property by purchase may eat of them”/וכהן כי-יקנה נפש קנין כספו הוא יאכל בו, and he has a son one day from the woman who was divorced [at the time of their marriage] and he is a חלל/son born to a priest and a woman whom the priest is forbidden to marry [and that child is considered an Israelite – and his daughter or widow may not marry a priest], but he has a portion in the servants, but he invalidates all of them from [consuming] the heave-offering, for there is no choice to know to which of them gets his portion, and especially a child who is one-day old who is worthy of inheritance. But all the while that he is not [yet] born, everyone consumes [heave-offering], for there is no claim/possession for a fetus.

ונוחל ומנחיל – and he inherits the mother. If his mother died on the day that he was born, he inherits her. But when he dies, his brothers from his father and inherit from him the property of his mother, but the fetus that is her womb, if she dies pregnant, he does not inherit his mother to transmit by legal succession/inheritance to his brothers from his father, for he died prior to his mother, and a son does not inherit his mother in the grave to transmit succession to his brothers from his father.

וההורגו חייב – as it is written (Leviticus 24:17): “If anyone kills any human being/ואיש כי-יכה כל-נפש אדם, [shall be put to death],” in any case.

כחתן שלם - that they are obligated to mourn over him, and these words, that I am sure about this person that he completed his months [of being alive beyond pregnancy], but if he is not certain about this person that he completed his months [of being alive beyond pregnancy], they are not obligated to mourn over him until he will be thirty-one days old.

מתקדשת בביאה – if her father handed her over for this.

ואם בא עליה יבם קנאה – to be his wife for every matter, and he inherits her and defiles her and takes possession of the property of his brother.

וחייבין עליה משום אשת איש – if her father received her betrothal for her from one, and another person came upon her [through an act of sexual intercourse], he is put to death on her account, for her act of sexual intercourse is sexual intercourse.

ומטמאה את בועלה – if she was a menstruating woman/Niddah. But less than this (i.e., three-years and one-day old), even though she dies through contact, she does not defile the person who had intercourse with her because of [the transgression of] a person who has intercourse with a menstruating woman would lead to seven-days of defilement [which does not apply], but because of contact it is defilement for an evening.

תחתון – of a person who has intercourse with a menstruating woman.

כעליונו – of a person who has gonorrhea, which defiles food and liquids, but not persons or utensils.

מן הפסולין – as for example, a heathen and a slave and a descendant of the Gibeonites (see Joshua 9:27) and a Mamzer or the child of a Kohen who married a divorcee.

פסלה – from [consuming] the heave-offering of her father, if she is the daughter of a Kohen.

מכל העריות – such as her father or her father-in-law.

והיא פטורה – because she is a minor and is not liable for punishments.

כנותן אצבע בעין – that he sheds tears and returns to the status that he was, even here, she returns to being a virgin like she was.

שבא על יבמתו קנאה- and he takes possession of the property of his brother. But even though it is not a complete acquisition/purchase, it is different here for it is from Heaven (i.e., from the Torah) that it was acquired by him.

ואינו נותן גט עד שיגדיל – if he comes to divorce her, for the betrothal of his brother is a complete betrothal/Kiddushin, but the divorce of this one (i.e., the levir of nine years of age) is not a complete divorce. And especially when he came upon her (i.e., in terms of sexual intercourse) after he had grown up (i.e., reached the age of thirteen years and one day), it is enough for her with a Jewish bill of divorce. But if he had not come upon her after he had grown up, she needs a Jewish bill of divorce and Halitzah (i.e., the removal by he widow of a special sandal from the foot of one of the deceased husband’s brothers).

ומטמא בנדה – if he came upon her while she was in her menstruating state (i.e., Niddah), for his act of sexual intercourse/coition is an act of sexual intercourse/coition in all manners.

ופוסל – as for example, a heathen and/or a slave or the son born to a Kohen and a woman to whom the Kohen is forbidden to marry who is nine years of age who comes upon the daughter of a Kohen , has invalidated her [from partaking] from the heave-offering of her father.

ואינו מאכיל – if he is a Kohen and married an Israelite woman, he does not feed her heave-offering, because his acquisition [of her] is not a complete acquisition. And even if he a levir whose acquisition through this act of coition is as we stated, even so, he does not feed her heave-offering/Terumah.

ופוסל את הבהמה – if the beast copulates with her (i.e., a human) through the testimony of one witness.

נסקלת על ידו – if there are two witnesses.

נדריה נבדקין (her vows are examined) – if she knew in the name of whom she took a vow and in the name of whom she dedicated [something to the Temple], her vow is a [legitimate] vow.

נדריה קיימין – as long as she brought forth two [pubic] hairs. And similarly, a male who is thirteen years and one day old, his vows are confirmed, especially if he brought forth two [pubic] hairs.

ובודקין כל שתים עשרה – that you might have though since that as the Master stated, thirty-days in a year is considered a [full] year, where she was that she was examined thirty days prior to [her becoming] twelve [years of age and one day], and she didn’t know how to explain in the name of whom she had vowed, further we don’t examine [her] and she has the presumption of being a minor, this comes to teach us that this is not the case.

קודם לזמן הזה – prior to the beginning of the twelfth year of a female child and [prior to the beginning of the] thirteenth [year] of a male child.

אין נדריהם נדר – for they are minors.

פגה – סמדר/in the budding stage, like (Song of Songs 2:13): “The green figs form on the fig tree/התאנה חנטה פגיה, [The vines in blossom/סמדר give off fragrance] Such is the young female child that lacks a sign, neither in the breasts nor in the hair.

בוחל – the fruit that is close to ripening. And it is the language of the Sages. The figs are subject to tithes when they are in that state of ripening called בוחל (see Tractate Maaserot, Chapter 1, Mishnah 2 and Tractate Niddah 47a – which is defined as when their heads grow white). Such is the case when she (i.e., the woman) has the sign of breasts slightly = when it is known that she has brought forth two [pubic] hairs, and she is a young woman/נערה.

צמל – it is the language of an abbreviation/acrostic, that she has fully blossomed/come forth completely. That she has a clear sign in her breasts that she is an adult woman.

בזו ובזו – even when she is a young woman, her father is in possession of everything, as it is written (Numbers 30:4): “while still in her father’s household by reason of her youth.”

איזו הוא סימניה (what are her signs of puberty) – it is referring to צמל/the stage of complete puberty in a woman.

קמט – her breasts grew until they are folded a bit upon the chest and they appear as a fold.

משיטו דדיה (that her breasts hang down) – they are larger than a fold.

הפיטומת (when the surroundings of the nipple begin to grow dark) – the top of the breast, like (Tractate Sukkah, Chapter 3, Mishnah 6): ניטלה פטמתו/if the pestle-lie protuberance of an Etrog is taken out.

על העוקץ -point of the nipple that the baby sucks on. And the surroundings of the nipple which is around the point, and all of these signs of puberty when they are appear in a woman, she is an adult. The one in accordance in with the opinion he holds (i.e., for example, Rabbi Akiva) and the other in accordance with the opinion he holds (i.e., for example, Rabbi Yossi), but furthermore, the father has no authority/control over her. But the Halakha is according to the words of all of them in the strictest opinions. Therefore, it one of these signs of puberty appear on her, we judge concerning her the law of an adult woman stringently. But not for a lenient decision, that if she betrothed herself, she needs a Jewish bill of divorce for perhaps she was an adult woman. But if her father betrothed her, she also needs a Jewish bill of divorce, lest she was a young woman/נערה, until there will be in her all of these signs of puberty entirely and then she will be considered an adult woman, whether for leniency or for stringency.

והיא אילונית – meaning to say, and it is necessary that they will see I her signs of being a sexually undeveloped woman. For if signs of being a sexually undeveloped woman are not seen in her even though she is twenty-years of age and has not brought forth yet two [pubic] hairs she is still a minor, until she will be thirty-five years and one day old. But if she did not bring forth two [pubic] hairs, then, even though the signs of being an undeveloped woman have not appeared in her, this [woman] is a sexually undeveloped woman. And we explained the signs of a sexually undeveloped woman [at the beginning] of the first chapter of [Tractate] Yevamot (Mishnah 1).

לא חולצת ולא מתיבמת – and she is permitted to marry to any in the market/street, for the All-Merciful freed her, as it is written (Deuteronomy 25:6): “The first son that she bears [shall be accounted to the dead brother, that his name not be blotted out in Israel],” excluding the sexually undeveloped woman, who does not give birth.

והוא סריס – meaning to say, that there appeared in him the sins of being a eunuch/impotent. For if there hadn’t appeared in him the signs of being a eunuch, he is still a minor, until he will be thirty-five years and one day old, for then, even if there didn’t appear in him signs of being impotent, it is known/assumed that he is impotent, since he did not bring forth two [pubic] hairs. But a eunuch does not perform Halitzah, as it is written (Deuteronomy 25:7): “to establish a name in Israel for his brother,” for this one is not the offspring of this one.

רבי אליעזר אומר הזכר כדברי בית הלל – age twenty, if there appeared in him the signs of a eunuch, behold this is a eunuch/someone impotent.

והנקבה – who is eighteen years old, if there appeared in her signs of a sexually impotent woman, according to the words of the School of Shammai. But the Halakha is not according to the Rabbi Eliezer.