Niddah 10:7 - 10:8

ומודים שאוכלת במעשר – according to the law regarding the one who immersed herself that day/טבול יום, who immersed [In a Mikveh] and came up, he eats [Second] tithe (see Tractate Negaim, Chapter 14, Mishnah 3).

וקוצה לה חלה (she may separate the priest’s share of the dough) – but does not name it/designate it and she places it in a utensil, and even though she comes in contact/touches with non-sacred foods that are subject to sacred gifts for Hallah, it is not like Hallah for someone who is of second-degree ritual impurity does not invalidate them.

ומקפת - she brings the utensil that she placed the Hallah near the started dough, because it is a Mitzvah to make a heave-offering/Terumah out of mass which is near, that which is close to the thing that he is making the heave-offering upon.

ואם נפל מרקה ומדם טהרה – which are two of the liquids that exit from a טבול יום/someone who immersed herself that day, and they are pure.

צריכה טבילה באחרונה – on the night of the eightieth day, she needs a ritual immersion to eat Terumah/heave-offering if she is a כהנת/the wife of a Kohen. But if she is an Israelite woman, she requires ritual immersion to enter into the Sanctuary/Temple, because her period as someone who immersed herself that day is long and she has diverted her attention from the Terumah/heave-offering and from the Sanctuary/Temple (according to the School of Shammai)

ואינה צריכה טבילה באחרונה – [according to the School of Hillel] she relies upon her ritual immersion at the conclusion of two weeks. And specifically, for Terumah/heave-offering and entering into the Temple, but regarding the consumption of Holy Things, the School of Hillel agrees [with the School of Shammai] that she requires another ritual immersion at the conclusion of eighty days, for we hold that the person who suffered a loss but has not yet buried his/her loved one/אונן – a person in acute mourning and someone lacking atonement (i.e., a woman after childbirth, a person with a flux and a healed offering, who must bring offerings in order to complete their purification processes) need ritual immersion for access to Holy [Things] . Therefore, after she has brought her atonement, she immerses [in order to have access] for Holy Things (see also Tractate Hagigah, Chapter 3, Mishnah 3).

הרואה יום אחד עשר – which is the end of the days of flux, and the day that is afterwards does not combine with it for flux. For if she saw [blood] on the twelfth day and on the thirteenth [day], she is not a woman with a large flux for this, because they are beginning of the days of her menstrual period and do not combine with the days of flux.

בית שמאי אומרים מטמאין משכב ומושב – and even a man (i.e., the husband) who has sexual intercourse defiles/imparts uncleanness to things he lies down upon or sits on to impart uncleanness to food stuffs and liquids, because he is like someone who comes upon a woman who observes a day [after having any sort of sighting of blood] for a day [without blood flow before she immerses herself in a Mikveh to regain ritual purity], for the School of Shammai holds that the eleventh day requires guarding, but the School of Hillel exempts from a sacrifice, for they hold, the eleventh day, since the day that is after it does not combine with it for flux and doesn’t require guarding, however in regard to defilement they (i.e., the School of Hillel) admits that the man who had sexual relations with her (i.e., her husband) defiles according to the Rabbis, as a decree that the eleventh day Is because of within the eleven day period that the one who had sexual intercourse with her (i.e., the husband) defiles from the Torah, but regarding a sacrifice, but not to bring non-sacrificial meal to the Temple courtyard.

טבלה בום שלאחריו – for she observed guarding a bit, and it is a valid guarding, but that within the eleven days it is prohibited to do so, that she should not come to any doubt, lest she sees that [blood] after sexual intercourse and combines the days to flux.

מטמאין משכב ומושב - according to the Rabbis he defiles by lying and sitting even the one who has sexual intercourse with her (i.e. the husband), as a decree because of it being within the eleven days.

ופטורין מן הקרבן – for she had performed guarding. But even though she went back and saw it (i.e., blood), they don’t combine for flux, for this is the beginning of her menstrual period.

גרגרן (glutton/ of one unable to control his sexual appetite) – he hurries to sin. Perhaps he will be accustomed to this within eleven [days]. But regarding uncleanness, he is pure.

וחייבין בקרבן – even if she doesn’t see [blood] on the morrow, for it requires guarding and this one (i.e., woman) didn’t guard at all and she is found to be a woman with a small flux.

טבלה יום שלאחריו – for she performed a bit of guarding, and then she engaged in sexual intercourse.

הרי זו תרבות רעה (this is bad conduct) – lest she see [blood] afterwards and it will combine with what is before that, and her ritual immersion is not a [proper] immersion.

ובעילתן – regarding [the obligation to bring] a sacrifice.

תלוין – that if she sees [blood], her physical contact is the contact of a woman with a flux and they (i.e., the husband and the wife) are obligated for the a sacrifice by their engaging in sexual intercourse. But if she doesn’t see [blood], their contact is pure, and there are exempt from [bringing] a sacrifice on their sexual intercourse.