נדה ב׳:ה׳ - ב׳:ו׳

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].