Which [shade] is red? Similar to the blood of a wound. [Which shade is] black? Similar to cheres; deeper than this [is] tamei, weaker than this [is] tahor. [Which shade is] like the radiance of crocus? Similar to the [most] brilliant [part] of it. [Which shade is] like earth waters? [That produced when one takes soil] from the valley of Beis Kerem and floats water [upon it]. [Which shade is] like diluted [wine]? Two parts water and one [part] wine, of Sharon wine.

If [a woman] expels a formless mass: if there is blood with it she is tamei; but if not, she is tahor. R’ Yehudah says: In either case she is tamei.

If [a woman] expels a red-colored object resembling a rind, a hair, dirt or midges, let her put [it] in water. If it dissolves she is tamei; and if not, she is tahor. If [a woman] aborts [something] resembling fish, locusts, abominable creatures or crawling creatures, if there is blood with them she is tamei, and if not, she is tahor. If [a woman] aborts [something resembling] a type of domesticated animal, wild animal, or fowl, whether of a non-kosher or a kosher species, if it is a male, she observes [the period of tumah and taharah] for a male; if it is a female, she observes [the period of tumah and taharah] for a female; and if [the gender] is not known, she observes [the period of tumah and taharah] for a male and for a female. [These are] the words of R’ Meir. But the Sages say: Anything that does not have something of a human form is not deemed a child.

If [a woman] aborts an embryo full of water, full of blood, or full of multicolored matter, she does not need to be concerned that it is a child. But if [the embryo] was developed, she must observe [the periods of tumah and taharah] of a male and a female.

If [a woman] aborts a sandal or an afterbirth, she must observe [the periods of tumah and taharah] of a male and a female. [If there is] an afterbirth in a house, the house is tamei. Not that the afterbirth [itself] is a child; rather, [it is presumed that] there is no afterbirth without a child. R’ Shimon says: The child disintegrated before it emerged.

If [a woman] aborts a tumtum or an androgyne, she observes [the periods of tumah and taharah] for a male and a female. [If she aborted either] a tumtum and a male [or] an androgyne and a male, she observes [the periods of tumah and taharah] for a male and a female. [However, if a woman aborted either] a tumtum and a female [or] an androgyne and a female, she need only observe [the periods of tumah and taharah] for a female child.  If [the fetus] emerges dismembered, or inverted, when a majority of it emerges, it is considered born. If [the fetus] emerges in the usual manner, [it is considered born] when a majority of its head emerges. And what is [considered] most of its head? When its forehead comes out.

[If a woman] aborts [something] and it is not known what it is, she observes [the periods of tumah and taharah] for a male and a female. [However, if] it is not known whether it was a child or not, she must observe [the tumah laws] of a male, a female, and a niddah.

[A woman] who miscarried on the fortieth day need not be concerned for a child. [If she miscarried] on the forty-first day, she must observe [the tumah laws] for a male, a female, and a niddah. R’ Yishmael says: [If she miscarried] on the forty-first day, she must observe [the tumah laws] for a male and a niddah. [If she miscarried] on the eighty-first day, she must ob-serve [the tumah laws] for a male, a female, and a niddah, for a male embryo is completed by the forty-first day, and a fe-male embryo is completed by the eighty-first day. But the Sages say: [Concerning] both the creation of a male [embryo] and the creation of a female [embryo]: this one and that one both require forty-one [days].

The daughters of Cutheans are [considered] niddos from their cradles. Cuthean [men] render a bottom mattress as tamei as that which is on top [of a zav], since they are [viewed as] men who have cohabited with niddos, since [Cuthean women] ob-serve [a niddah period] on [account of] any blood. However, one is not liable on account [of articles that were below a Cuthean] for entering the Temple [with tamei objects], nor does one burn terumah because [it came into contact with these articles], since their tumah is in doubt.

The daughters of Sadducees: When their custom follows in the paths of their fathers, they are like Cuthean women. If they separated [from their custom] to follow in the paths of Jews, they are like Jewesses. R’ Yose says: [The Sadducean women’s law] is always equivalent to [that of] Jewesses, until they separate [from Jewish custom] to follow in the paths of their fathers.

[Concerning uterine] blood of a gentile woman and tohar blood of a metzoraas: Beis Shammai render [both of these bloods] tahor. But Beis Hillel say: [The blood of each of these women is] like her spittle and like her urine.  The blood of a woman who gave birth [and] did not [yet] immerse [in a mikveh]: Beis Shammai say: [It is] like her saliva and her urine. But Beis Hillel say: It generates tumah [both] moist and dry. But [Beis Shammai] concede concerning [a woman] who gave birth in a state of zivah, that [her blood] generates tumah [both] moist and dry.

A woman [who bleeds] in labor is [considered] a niddah. If [a woman] was [bleeding] in labor for three days within [her] eleven days [of potential zivah], and she had relief for twenty-four hours and [then] gave birth, she is [deemed to be] one who has given birth in a state of zivah. [These are] the words of R’ Eliezer. R’ Yehoshua says: A night and a day like the night of the Sabbath and its day. [This means] that she had relief from the pain, but not from the [flow of] blood.