Niddah 2:1 - 2:2

כל היד המרבה לבדוק – that always examines [herself] lest she see it (i.e., blood).

ובאנשים – [a man] who always examines himself in his membrum virile (see Tractate Niddah 13a), lest his emission went out from him.

תקצץ (should be cut off) – who warms himself and feels his membrum virile when he warms himself (i.e., masturbates), and removes/spills semen in vain.

וסומא – but it is not Mishnah and is inoperative/suspended, but rather, she examines herself and shows it to her friends.

ושנטרפה דעתה (confused, not fully conscious) – on account of illness.

מתקינות אותן – they examine them (i.e., those who are confused/not fully conscious) and immerse them [as needed].

And this is the reading: הצנועות מתקנות להן שלישי לתקן את הבית – that is to say, to examine before sexual intercourse and to prepare herself for her husband, and the same law applies for all women as is taught in the first chapter [of Tractate Niddah] and at the time that she passes to passes to have intercourse with her husband, for it (i.e., the Mishnah) took [the terminology], "צנועות"/modest (i.e., pious) the cloth (literally, “the witness”) that she examines herself before this intercourse she does not examine herself with it for another intercourse because it is soiled/filthy and dull/shaded in its white appearance with the first examination, and furthermore, the drop [of blood] like mustard is not seen.

נמצא על שלו – even if he waited a long time after coition prior to wiping, it is known that there was blood at the time of sexual intercourse.

טמאין – both of them (i.e., the husband and the wife) are defiled for seven days, like the law of someone who has intercourse with a menstruant woman.

אותיום – immediately, and there is no [term] similar to this in the Mishnah.

טמאים מספק – both of them are impure for seven days. But however, it is a doubtful impurity [in that she doubtfully saw blood at the time of intercourse and/or didn’t see blood at the time of intercourse, but only after the sexual intercourse) leaves it in abeyance but not to burn [a sin-offering].

ופטורים מן הקרבן – from a regular sin-offering, but they are liable for an uncertain guilt-offering [brought by one who is uncertain as to whether he committed a sin that requires a sin-offering; it was also called the guilt-offering of the pious].