אדם וכלים עשויין אהלים לטמא – a tent that is supported by means of a person or through vessels is considered a tent to defile vessels that are underneath it, even if does not correspond to the defilement, as if they are placed in the tent of the corpse.

אבל לא לטמא – for they are not considered a tent outside in the presence of the defilement.

נדבך (a course of stones) – a large and wide stone. It is the language of (Ezra 6:4): נדבכין די-אבן גלל/”With a course of timber for each three courses of hewn stones.”

כלים שעל גביו טמאין – that it doesn’t interpose and it is like the one who doesn’t hold this opinion, for a tent is not made to make pure.

כלים שתחתיו טמאים – for tents are made to defile.

ורבי אליעזר מטהר – in both, for he holds that a tent is made to purify and it interposes in the face of defilement. But the Halakha is not according to Rabbi Eliezer.

נתון על ארבעה כלים – if the course of stones/נדבך was placed upon the four vessels even a vessel of dung that are not susceptible to receive ritual impurity.

נתון על ארבעה אבנים – which are not vessels, it is considered as a tent to the outside in the face of the defilement.

דבר שיש בו רוח חיים – except for a human.

אחד מהן – one of those who accompany the corpse to buy it and not from those who carry the bier. And the same law applies if another person shut the door, but it (i.e., the Mishnah) took the usual incident.

הגיף את הדלת – so that the defilement should not enter the house when they pass through the portico that is in front of the house, for there is a ceiling on top of it.

אם יכולה הדלת לעמוד – without the support of the key, he has a key like one who lacks one and the door [itself] interposes in the face of the defilement.

ואם לאו טמא – for every thing that is supported by vessels does not interpose in the face of the defilement. For as we stated (see Mishnah 1 of this chapter) a human and vessels are not made tents to purify. And that is the reason of straw, that is the reason of dried figs and that is the reason of plaster, because their standing through [the use of] vessels which are a wine jug, a basket and cylindrical vessels.

שהן נתונים בחלון – that the have a handbreadth by a handbreadth [measurement] that brings the defilement from house to house.

אם יכולים הגרגרות והתבן לעמוד בעצמן – without a jug or a basket.

טהורים – that the vessels are like they are not, and the dried figs and straw protect, and this is what will be with the dried figs that decayed and are not appropriate for eating, and similarly, decayed straw which is not appropriate for the eating b cattle and he nullifies them, and it is not his intention to remove them. And because of this, they interpose, for all where the straw and the dried figs close up everything, as for example here where there is a place for a wine jug or a basket, if he doesn’t nullify them, they do not interpose.

ואם לאו טמאין – as long as the wine jug will be if it made of earthenware that its mouth will correspond to the defilement and therefore it does not protect, for every thing that is susceptible to receive ritual impurity does not interpose in the face of the defilement. But if the back of the wine jug corresponds to the defilement, it interposes in the face of the defilement, for an earthenware vessel is not susceptible to receive defilement from its back.

בית שחצצו בקנקנים – and their mouths are towards the defilement, for now they do not protect.

וטח בטיח – whether from the inside or whether from the outside.

אם יכול הטיח לעמוד בפני עצמו טהור – that the plaster interposes in the face of the defilement.

כותל שהוא לאויר – that its one side is the airspace of the world, and its other side serves the house, as for example, the wall that separates between the house and the courtyard or between the house and its garden.

וטומאה בתוכו – that the wall was split/chipped and there is defilement in its cavity within the split/chip.

מחציו ולפנים – if the defilement is from the half of the wall to the side of the house.

הבית טמא – as it was within the house. And this half follows the house that we cast. But the person who stands at the wall from above even standing facing the defilement,

he is pure, for it is not considered like pressed ritual impurity/טומאה רצוצה, and it doesn’t break through and ascend, for we consider it as it is lying/placed in the tent.

מחציו ולחוץ – to the side of the airspace, we do not cast it after the house, and therefore, a person who stands from above is impure, because he is not like he is lying/placed in the tent, and this is pressed ritual impurity which breaks through and ascends.

מחצה למחצה – and the defilement is in the middle.

רבי מאיר מטמא – that we cast it to the wall after the house and after the airspace as a stringency.

וחכמים מטהרין – that we completely cast it after the house. And the Halakha is according to the Sages.

כל הכתל לבית – even if the defilement stands half of on the side of the airspace, it is as if it is ling within the house (according to Rabbi Yehuda).

כותל שבין שני בתים- and the wall that forms partition/separates between two houses.

טומאה באחד מהן – one of the houses.

מעזיבה (a concrete of stone chippings/clay covering the ceiling of the lower story and serving as flooring of the upper story) - a ceiling that separates between the house and the upper chamber.

רבי יהודה אומר וכו' – But the Halakha is not according to Rabbi Yehuda.

טומאה בין הקורות – between the beams of the ceiling that there are boards on them and the concrete of stone chippings/clay covering the ceiling of the lower story and serving as flooring of the upper story/מעזיבה of their back. And our Mishnah is according to Rabbi Yehuda who stated: All of the concrete of stone chippings/clay are with the upper chamber (see previous Mishnah). And now it states that if there was defilement in the beams that are underneath of the concrete of stone chippings/clay, and a partition that is thin like the peel of garlic, it interposes between the defilement to the house so that the defilement is not seen in the house. אם יש במקום הטומאה פותח טפח – that is the that there is a cavity of one-handbreadth in the place of the defilement.

הכל טמא – the house and the upper chamber.

רואים את הטומאה כאילו היא אוטם (we regard the Levitical uncleanness – between the rafters – as if it was locked up/an obstruction) – and the defilement does not descend to the house but rather bursts through and ascends/rises.

היתה נראית לתוך החבית – that there isn’t under it like the peel of garlic.

בין כך ובין כך – whether there is an opening of a handbreadth wide or whether there isn’t an opening of a handbreadth wide.

בית המשמש את הכותל – the caves that are under the street when they dig a sepulchral chamber for a corpse from this side and a sepulchral chamber for a corpse from the other side, it is found that the wall is made of its own, and because of this, we call it a house which serves the wall that through the digging, the wall was made, but building that is upon the ground, the wall causes the house that it will be a house, and because of this, we call it [see above, Mishnah 3], “a wall that serves the house”

טומאה בבתים – in the sepulchral chambers and in the cavities/caves.

ועליהן כקליפת השום טהורין – because they form a partition to the defilement and their law is not like the law of a wall that is between two houses (see Mishnah 4).

טומאה בוקעת ועולה בוקעת ויורדת – and all that is juxtaposed to the defilement above and/or below is impure according to the law of all covered defilement, but from the sides it is pure, and the same law applies to the pillar that is in the house.

פרח - a thing that protrudes and is wide that comes out at the top of a column/pillar or in its middle.

כלים שתחת הפרח טהורים – here we are speaking of a column that stands in the public domain or in a garden and the defilement is underneath it, and the “capital” protrudes from the column outward a handbreadth and overshadows over the vessels that are under it.

טהורים – for the defilement bursts forth and ascends, but all that is on the sides is pure.

רבי יוחנן בן נורי מטמא – for the “capital” is like the column/pillar, and when the defilement bursts forth, it returns on all the vessels that the “capital” overshadows upon them. But the Halakha is not according to Rabbi Yohanan ben Nuri.

הטומאה והכלים שתחת הפרח – as for example, that the “capital” overshadows on the defilement and on the vessels.

פותח טפח – that the “capital” protrudes outside pf the column a handbreadth.

פרדסקים (closet, chests in the wall) – empty pillars that are placed I the wall of the house and in them are many windows/apertures and they have doors, and the defilement is under those pillars.

נפתח אחד מהן הבית טמא – that the defilement bursts through within and goes out to the house, And even the defilement from the half of the wall and outward is not judged to be like the house. Nevertheless, the house is impure.

ורואין את הפרדסקין כאילו הן אוטם – that is to say, if the door is locked and it is not opened, we view it as if there is no cavity there at all, but if the defilement is underneath them, the wall is judged half by half, like all of these that are taught about in the Mishnah above (i.e., in the previous Mishnayot of this chapter), from its middle and inwards, the house is impure; from its middle and outward, the house is pure.