בְּנוֹת כּוּתִים, נִדּוֹת מֵעֲרִיסָתָן. וְהַכּוּתִים מְטַמְּאִים מִשְׁכָּב תַּחְתּוֹן כָּעֶלְיוֹן, מִפְּנֵי שֶׁהֵן בּוֹעֲלֵי נִדּוֹת, וְהֵן יוֹשְׁבוֹת עַל כָּל דָּם וָדָם. וְאֵין חַיָּבִין עָלֶיהָ עַל בִּיאַת מִקְדָּשׁ, וְאֵין שׂוֹרְפִין עֲלֵיהֶם אֶת הַתְּרוּמָה, מִפְּנֵי שֶׁטֻּמְאָתָן סָפֵק:
The daughters of Samaritans are [considered to be] niddot [females who have menstrual discharges which render them impure] from their cradle. And Samaritans render impure that which they lie upon, [rendering] the bottom one [impure, even without touching it,] just as the top one, since they have intercourse with niddot, and they [their wives] sit [counting seven days of impurity] on account of any [kind of] blood [even blood which does render them impure, which thereby throws off their count]. But one is not liable for entering the Temple [while impure] on account of [having been rendered impure or carrying something which has been rendered impure by] them, nor is terumah [a portion of a crop given to the priests which can only be consumed by priests or their household, and which one is forbidden to render impure or consume while impure] burned on their account [if rendered impure by them], because their impurity is uncertain.
בְּנוֹת צְדוֹקִין, בִּזְמַן שֶׁנָּהֲגוּ לָלֶכֶת בְּדַרְכֵי אֲבוֹתֵיהֶן, הֲרֵי הֵן כְּכוּתִיּוֹת. פֵּרְשׁוּ לָלֶכֶת בְּדַרְכֵי יִשְׂרָאֵל, הֲרֵי הֵן כְּיִשְׂרְאֵלִית. רַבִּי יוֹסֵי אוֹמֵר, לְעוֹלָם הֵן כְּיִשְׂרָאֵל, עַד שֶׁיִּפְרְשׁוּ לָלֶכֶת בְּדַרְכֵי אֲבוֹתֵיהֶן:
The daughters of Sadducees, so long as they are accustomed to walking in the paths of their fathers, are thereby [regarded] as Samaritan women. If they left [those paths] to walk in the paths of Israel, they are thereby as Israelites. Rabbi Yose says: they are always like Israelites, until they leave [that path] to walk in the paths of their fathers.
דַּם נָכְרִית וְדַם טָהֳרָה שֶׁל מְצֹרַעַת, בֵּית שַׁמַּאי מְטַהֲרִים. וּבֵית הִלֵּל אוֹמְרִים, כְּרֻקָּהּ וּכְמֵימֵי רַגְלֶיהָ. דַּם יוֹלֶדֶת שֶׁלֹּא טָבְלָה, בֵּית שַׁמַּאי אוֹמְרִים, כְּרֻקָּהּ וּכְמֵימֵי רַגְלֶיהָ. וּבֵית הִלֵּל אוֹמְרִים, מְטַמֵּא לַח וְיָבֵשׁ. וּמוֹדִים בְּיוֹלֶדֶת בְּזוֹב, שֶׁהִיא מְטַמְּאָה לַח וְיָבֵשׁ:
Regarding the blood of a gentile woman, and the pure blood of a leprous woman [i.e. during her postpartum days of purity], Beit Shammai consider it pure; and Beit Hillel say: it is like her spit or her urine [i.e. it renders impurity only while damp]. Regarding the blood of a woman who gave birth and did not immerse, Beit Shammai say: it is like her spit or her urine. And Beit Hillel say: it renders impurity when damp or dry. And they are in agreement that if she gave birth while while she was a zavah [a female who has certain types of atypical genital discharges, distinct from her menses, which render her impure], that she [i.e. her blood] renders impurity when damp or dry.
הַמַּקְשָׁה, נִדָּה. קִשְּׁתָה שְׁלשָׁה יָמִים בְּתוֹךְ אַחַד עָשָׂר יוֹם וְשָׁפְתָה מֵעֵת לְעֵת וְיָלְדָה, הֲרֵי זוֹ יוֹלֶדֶת בְּזוֹב, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, לַיְלָה וָיוֹם, כְּלֵילֵי שַׁבָּת וְיוֹמוֹ. שֶׁשָּׁפְתָה מִן הַצַּעַר, וְלֹא מִן הַדָּם:
A woman having difficult labor is [considered to be] a niddah [if she saw blood during her days of niddah]. If she had difficult labor [and saw blood] for three days within the eleven days [of zivah, between niddah periods], and she ceased [having pains] from that time to that time [twenty-four hours later], and she gave birth, she has thereby given birth while she was a zavah, according to Rabbi Eliezer. Rabbi Yehoshua says: [she must have ceased having pains for] a night and a day, like the night of Shabbat its day [i.e. for a full night and subsequent day, and not for any twenty-four hour period]. This applies to one who ceased [for that time] from her pain, but not [necessarily] from bleeding.
כַּמָּה הוּא קִשּׁוּיָהּ. רַבִּי מֵאִיר אוֹמֵר, אֲפִלּוּ אַרְבָּעִים וַחֲמִשִּׁים יוֹם. רַבִּי יְהוּדָה אוֹמֵר, דַּיָּהּ חָדְשָׁהּ. רַבִּי יוֹסֵי וְרַבִּי שִׁמְעוֹן אוֹמְרִים, אֵין קִשּׁוּי יוֹתֵר מִשְּׁתֵּי שַׁבָּתוֹת:
How far [from birth] must her difficulty be [for her pains to be considered a difficult labor]? Rabbi Meir says: even forty or fifty days [before the birth]. Rabbi Yehuda says: [being in] the [ninth] month is sufficient for her [to consider her pains to be caused by difficult labor]. Rabbi Yose and Rabbi Shimon say: difficult labor is not for more than two weeks [before birth].
הַמַּקְשָׁה בְתוֹךְ שְׁמוֹנִים שֶׁל נְקֵבָה, כָּל דָּמִים שֶׁהִיא רוֹאָה, טְהוֹרִים, עַד שֶׁיֵּצֵא הַוָּלָד. וְרַבִּי אֱלִיעֶזֶר מְטַמֵּא. אָמְרוּ לוֹ לְרַבִּי אֱלִיעֶזֶר, וּמַה בִּמְקוֹם שֶׁהֶחְמִיר בְּדַם הַשֹּׁפִי, הֵקֵל בְּדַם הַקֹּשִׁי, מְקוֹם שֶׁהֵקֵל בְּדַם הַשֹּׁפִי, אֵינוֹ דִין שֶׁנָּקֵל בְּדַם הַקֹּשִׁי. אָמַר לָהֶן, דַּיּוֹ לַבָּא מִן הַדִּין לִהְיוֹת כַּנִּדּוֹן, מִמַּה הֵקֵל עָלֶיהָ, מִטֻּמְאַת זִיבָה, אֲבָל טְמֵאָה טֻמְאַת נִדָּה:
A woman who was in difficult labor during the eighty days of [purity following the fourteen days of impurity after giving birth to] a female, all blood that she sees is pure, until the fetus emerges. And Rabbi Eliezer considers them impure. They said to Rabbi Eliezer, "Just as in a case where one is stringent regarding blood when pain has ceased [i.e. that such blood renders the woman who gives birth impure] there is a leniency regarding blood during difficult labor [i.e. which does not render her impure], in a case where one is lenient regarding blood when pain has ceased [i.e. during the days of postpartum purity, which does not render her impure], does it not follow logically that we should be lenient regarding blood during difficult labor [that it, too, should not render her impure]?!" He said to them, "It is sufficient for the case inferred to be treated in the same manner as the one from which it is inferred! Regarding what were they lenient with her? Regarding the impurity of zivah. But she [who was in difficult labor during her postpartum days of purity, if she saw blood during her days of niddah, and not her days of zivah, she] is impure with the impurity of a niddah.
כָּל אַחַד עָשָׂר יוֹם בְּחֶזְקַת טָהֳרָה. יָשְׁבָה לָהּ וְלֹא בָדְקָה, שָׁגְגָה, נֶאֶנְסָה, הֵזִידָה וְלֹא בָדְקָה, טְהוֹרָה. הִגִּיעַ שְׁעַת וִסְתָּהּ וְלֹא בָדְקָה, הֲרֵי זוֹ טְמֵאָה. רַבִּי מֵאִיר אוֹמֵר, אִם הָיְתָה בְמַחֲבֵא וְהִגִּיעַ שְׁעַת וִסְתָּהּ, וְלֹא בָדְקָה, הֲרֵי זוֹ טְהוֹרָה, מִפְּנֵי שֶׁחֲרָדָה מְסַלֶּקֶת אֶת הַדָּמִים. אֲבָל יְמֵי הַזָּב וְהַזָּבָה וְשׁוֹמֶרֶת יוֹם כְּנֶגֶד יוֹם, הֲרֵי אֵלּוּ בְּחֶזְקַת טֻמְאָה:
Throughout all the eleven days [between each period of niddah] she is presumed to be pure. If [during her days of niddah] she sat and did not examine herself, [whether] unintentionally, under duress, or if she intentionally did not examine herself, she is pure. If the time of her regular period arrived and she did not examine herself, she is thereby impure. Rabbi Meir says: if she was in a hiding place when the time of her regular period arrived and she did not examine herself, she is thereby pure, because fear banishes blood. But [a woman] during the days of zivah [i.e. the period of eleven days between niddah periods], or a zavah [who is supposed to be counting seven days of purity], or one who should be waiting a day [of purity] opposite each day [of impurity], they are thereby presumed to be impure [if they did not examine themselves].