דם נדה. מטמאין לחין – as it is written (Leviticus 15:33): “And concerning her who is in menstrual infirmity, [and concerning anyone, male or female, who has a discharge, and concerning a man who lies with an impure woman],” just as a male has flux from her is impure like her, and at the time he has a flux, it is moist.

ומטמאין יבשין – as it is written (Leviticus 15:19): “[When a woman has a discharge], her discharge being blood from her body, [she shall remain in menstrual impurity seven days],” he will be in his condition/status , and even though it dried up.

ובשר המת – it defiles dry, as it is written (Numbers 19:16 -the printed text errs in mentioning chapter 12): “or human bone,” a person is similar to a bone; just as a bone [defiles] when dry, also the flesh [of a dead person] defiles when dry.

והניע (the phlegm) -soft spittle that comes out through shaking. But I heard, secretion that descends from the nose. But they are from the discharges of the man with a flux/gonorrhea which are the primary sources of [ritual] impurity.

והשרץ – as it is written (Leviticus 11:31): “whoever touches them when they are dead [shall be impure until evening],” like they are dead, that is, when they are moist as they were at the time of their death. But all the time that the spinal column exists and the bones are attached to the spinal column, since its form is recognized, it is considered as moist.

והנבלה – as it is written (Numbers 19:14): “[This is the ritual:] When a person dies [in a tent],” similar to death.

והשכבת זרע – that it needs to be appropriate to emit semen.

מטמאין לחין ואין מטמאין יבשין – the flux [of someone with gonorrhea] defiles moist but not dry, as it is written (Leviticus 15:3): “[The impurity from his discharge shall mean the following ] whether his member runs with the discharge [or is stopped up so that there is no discharge],” it is similar to discharge/spittle which is moist. It is like (I Samuel 21:14): “and let his saliva run down his beard.”

והניע והרוק – as it is written (Leviticus 15:8): “If one with a discharge spits [on one who is pure],” and at the time that he spits, it is moist.

וכמה היא שירייתן, (and how long must they be soaked?) – that let us say, it retracts in this measurement that they are moist [once again].

בפורשים מעת לעת – but if more hot water is needed, or more than an astronomical period of twenty-four hours, they are dry (see Talmud Niddah 58a).

ר' יוסי אומר בשר המת יבש – it is pure from defiling with an olive’s bulk. But it defiles a mass of earth from a grave containing a spoonful of parts of a decayed human body which causes uncleanness. But the Halakha is not according to Rabbi Yossi (see also Tractate Ahilot, Chapter 2, Mishnah 1).

מטמא למפרע – all of the pure things that were found in the alleyway [are considered] the private domain concerning [ritual] impurity, and where there is a doubt, it is impure.

או עד שעת כיבוד – because it is the presumption that the Children of Israel (i.e., Jews) examine their alleyways at the time that they are cleaning, and if there had been creeping thing there, he would see it.

וכן כתם שנמצא בחלוק מטמא למפרע – all of the purities that the woman made from the day of . not those that were prior to washing, because it is the presumption that the daughters of Israel examine their garments at the time of their being washed (see Tractate Niddah 58b).

היבש מטמא למפרע – until the time of sweeping. For it is possible to state that after the sweeping it fell.

אבל הלח אינו מטמא למפרע – but until the time that we are able to state that if if fell on that day it is still able to now be moist. But not until the hour of sweeping, if it is a long time, for it is moist, and if from that time it fell, it became dry. And especially with a creeping thing that Rabbi Shimon disputes between moist and dry. But regarding a bloodstain, even moist defiles retroactively until the hour of washing, for one can say that it was dry and water fell upon it. But regarding a creeping thing, one cannot state this, for if blood were to fall upon it, it would have been dismembered (see Tractate Niddah 56b).

כל הבאים מרקם – (see Tractate Gittin, Chapter 1, Mishnayot 1-2) – that they are heathens and their blood is pure. But even though the Rabbis decreed on the heathens that they would be like those with gonorrhea/flux for all their matters, they did not make this decree on their bloodstains.

מרקם – between Kadesh and Shur, and we translate in Aramaic: between Rekem and Hagra (a town and province in the desert of Shur).

שהן גרים- and their blood is impure.

וטועים – meaning to say, that they are not that chaste/modest, and they don’t hide their bloodstains. Therefore, we are concerned lest the bloodstains of women [indicate] that they are menstruating/Niddah.

הבאים מבין הגויים טהורים- that the Rabbis did not decree on their bloodstains, since their blood is certainly pure from the Torah.

מבין ישראל ומבין הכותים ר' מאיר מטמא - Our Mishnah is deficient and should be read as follows: From those among the Israelites and the Cutheans are unclean/impure, for Cutheans are true converts and their blood is unclean/impure. Bloodstains that are found in the cities of Israel, that is in an open place are pure, for they are not suspected on their bloodstains and they certainly are reserved/private. Those that are found in Cuthean cities – Rabbi Meir defiles as the Cutheans were suspect on their bloodstains. But the Sages declare pure, for they were not suspected on their bloodstains and were modest/reserved, and we attach/assign this bloodstain to the blood of a wild beast or animal, for if it had been the blood of a menstruating woman, it would not be found in an open/revealed place, for they also are modest/refined like Israel. And the Halakha was already decided for at this time period, they (i.e., the Rabbis) decreed regarding the Cutheans to be considered as heathens for all their matters, and their bloodstains are pure like the bloodstains of heathens.

בכל מקום – in an Israelite place.

טהורים – that their presumption is that they are not from the blood of a menstruating woman/Niddah, for they are modest/chaste.

בית הטומאות – the room that the woman use during the days of their menstruation.

קוברין שם – according to hour, in order that they can remove them for another time. And because we don’t know if they removed them or not, they defile in the tent through overshadowing.

מאמנים לומר קברנו - for defilement by the dead is from the Torah. And for example, that a Cuthean priest stands there with heave-offering in his hand and consumes it, that we don’t have to be concerned that perhaps it is impure heave-offering. But without this they are not believed, for they lack (Leviticus 19:14): “or place a stumbling-block before the blind,” and they don’t care if we end up sinning through their mouths.

אם בכרה – and that we see [him] working and shearing it (i.e., the cattle), for if he didn’t know that it is not a firstling, he didn’t transgress that which is in the Torah, as it is written (Deuteronomy 15:19): “you must not work your firstling ox or shear your firstling sheep.”

נאמנים על ציון קברות – to put up a mark to indicate the place of the grave and we rely on them and even though it is from the Rabbis, since it is written, we are careful, as it is written (Ezekiel 39:15): “any one of them who sees a human bone shall erect a marker beside it.”

לא על הסככות – a tree (with a seat of uncleanness on one of its boughs throwing a shadow (forming a tent) over the ground and its branches/foliage are separated and it is known that there is definitely a grave under one of the tents, but it is not known which it is, and a Cuthean comes and testifies on one that this is pure, he is not believed, because he is not concerned with that which is doubtful.

ולא על הפרעות – large protruding stones from the fence and a grave is under one of them and we don’t know which of them, and a Cuthean comes and testifies on part of them that they are pure.

אינו נאמן – because he is not concerned about something doubtful.

בית הפרס (an area in which uncertainty exists concerning the location of a grave or a corpse)- a field in which a grave is plowed there. And all one hundred cubits surrounding the grave the Rabbis established as having the presumption of [ritual] impurity, lest perhaps the plough rolled and dragged a bone like the size of a barley from the corpse. And [the word] פרס is the language of split and broken, that the bones of the dead person were split there. And from others I heard, that on account of the fact that feet of human beings are prevented from walking there because of the defilement.

זה הכלל – to include the [Sabbath] limits and wine poured as a libation/יין נסך. For a Cuthean is not believed to state that the Sabbath limit extends to here, for the [Sabbath] limits are Rabbinic [ordinances] and the Cutheans do not hold by them. And similarly, they are not believed on wine poured as a libation, for they are not careful from contact with a heathen. And all of these things were not stated other than during the early generations, but at this time, they are considered as heathens for all their matters.