There is a stringency with a sheretz that there is not with a seminal emission, and with a seminal emission that there is not with a sheretz (see Niddah 43b:14). The stringency with a sheretz is that the impurity of a sheretz is not differentiated, but the impurity of a seminal emission is differentiated. The stringency with a seminal emission is that a seminal emission imparts impurity regardless of amount and the sheretz does not impart impurity unless it is the size of a lentil.

There is a stringency with a neveilah (i.e., an animal carcass) that there is not with the waters of purification, and [there is a stringency] with the waters of purification that there is not with a neveilah. That a small quantity of the waters of purification is impure, and a small quantity of neveilah is pure. A stringency with neveilah is that the waters of purification purify that which is impure and contaminate that which is pure, but they do not join together impurities, which is not so with neveilah. [Moreover,] the waters of purification that dried out, behold, they are [permanently] pure, [but] a neveilah that dried out, if it is able to be soaked and thus able to return to its former status and join [with an object susceptible to impurity], behold, it is impure.

There is a stringency with corpse-impurity that there is not with a ba'al niddah (one who has intercourse with a menstruant), and [there is a stringency] with a ba'al niddah that there is not with corpse-impurity. That [one contaminated by] corpse-impurity requires sprinkling on the third day and the seventh day, which is not the case with a ba'al niddah. The stringency with a ba'al niddah is that a ba'al niddah defiles the bottom [bedding] just as the top bedding, which is not the case with corpse-impurity. Rabbi Yosei says, the emission of a zav, his spit, his semen, and his urine, [and the blood of a menstruant (per GR"A)], and a revi'it of blood of a corpse [also defile both the top and bottom bedding]. Why did they say a "revi'it"? Because anyone who crosses the threshold of creation has [at least] a revi'it of blood. And regarding the blood of a menstruant and [contamination with] riding-uncleanliness (Lev. 15:9), there is a stringency with [a menstruant] that there is not with riding-uncleanliness, and with riding-uncleanliness that there is not with [a menstruant]. That [a menstruant] is equivalent to one who renders a person impure or clothing impure by contact or by carrying, which is not the case with riding-uncleanliness (Kel. 1:3). The stringency with riding-uncleanliness is that one who possesses riding-uncleanliness can impart impurity [even] under a heavy stone, which is not the case with [a menstruant].

There is a stringency with an olive's bulk from a corpse, which is that an olive's bulk from a corpse, an opening of a handbreadth [is enough to prevent the spreading of impurity], whereas [an entire] corpse [requires] an opening of four handbreadths [to prevent the spread of impurity] (see Oholot 3:6). Rabbi Natan says, one who possesses corpse-impurity can impart second-degree impurity, and can disqualify [terumah] at an additional degree (i.e., third-degree impurity, see Toh. 2:8).

As to three things Syria (i.e., the border areas to the north-east of Israel) is equivalent to the Land of Israel, and as to three things [it is equivalent to] foreign lands. [As to the latter,] its earth imparts impurity like that of foreign lands; and one who brings a get (a bill of divorce) from Syria is like one who brings it from a foreign land; and one who sells his slave to [a resident of] Syria is like one who sells it [a resident of] a foreign land. The three things [that are equivalent] to the Land of Israel: That one who buys a field in Syria is like one buys a field in the outskirts of Jerusalem; and one is liable in tithes and in the Sabbatical year; and if one is able to enter it in a state of purity, they [maintain their] purity.*

They may enter [the area] between Ulam* and the Altar without having washed their hands and feet, the words of Rabbi Meir. And the Sages say, they may not enter. Said Rabbi Shimon the Humble before Rabbi Eliezer, "I myself entered [the area] between the Ulam and the Altar without having washed my hands and feet." He said to him, "Who is [God's] beloved, you or the High Priest?" He was quiet. He said to him, "You are ashamed to say that [even] the High Priest's dog is [more] beloved than you." He said to him, "Rabbi, [it is as] you said." He said to him, "They even crack open the head of the High Priest with logs [should he enter the Ulam without washing]. What will you do so the Head of the Temple Guard (בעל הפול) doesn't find you?" Rabbi Yosei says, in the same way that everyone stays away from [the area] between the Ulam and the Altar at the time of the incense [ceremony], so too they stay away at the time of the presentation of the blood of the bull of the anointed Priest [in atonement for] an inadvertent communal sin, and the goats of [an inadvertent communal act of] idolatry, and the blood of the [sacrificial goat of] Yom Kippur. And [even] higher [in holiness than the area] between the Ulam and the Altar [is the area] between the Altar and the Holy. For whereas between the Ulam and the Altar, they may enter [both] to [perform the Temple] service and not to [perform the Temple] service, [between the Altar and] the Holy, they do not enter except to [perform] the service.

Abba Shaul says, the upper chamber of the Holy of Holies is more stringent than the Holy of Holies [itself], for [with regards to] the Holy of Holies, the High Priest enters into it each and every year for the Yom Kippur service, four times on [that] day, and if he enters a fifth time he is liable for the death penalty, but [with regards to] the upper chamber of the Holy of Holies, they may not enter it but once in seven years (following the GR"A), to determine what is needed. They said to him, "That does not make it of higher [sanctity]." [If] lepers entered within the wall [of Jerusalem], they are administered forty [lashes]. Zavim and zavot, menstruants, and women after childbirth, [who enter] the Temple Mount are administered eighty [lashes] (Kelim 1:8). One who is impure may enter the Temple Mount, but not one with corpse-impurity. [But] the Sages say, rather, even a corpse itself [may enter the Temple Mount], as it is said (Ex. 13:19), "And Moses took the bones of Joseph with him." "With him" -- into the Camp of the Levites (the functional equivalent of the Temple Mount in the desert). Rabbi Shimon says, [with respect to] the Rampart and the Women's Courtyard in the Temple (lit., "the Eternal House"), the impure people who entered there were exempt.

The entire Temple Courtyard is suitable for eating from the most holy offerings, and for conducting sacrifices of lesser sanctity. But [as to] one who slaughters chullin within it -- it is forbidden to benefit from [that slaughter]. And [the equivalent of the Temple Courtyard] was the courtyard [surrounding the] Tent of Meeting that they had in the desert, from the hangings [separating the courtyard from the Tent of Meeting, see Ex. 38:9] and inward. All impure people that entered from the Gate of Nicanor and inward -- even those who have not [yet brought an] atonement [offering to complete their purification] -- behold, they are liable for excision [if they entered] intentionally, and for [bringing] a sin offering [if they entered] inadvertently, and needless to say, a tevul yom* and all the rest of the impure people that entered within the partitions, behold they are subject to a warning, [but] if they entered into the Holy, behold they are liable. Rabbi Yehuda says, if they [presented themselves] before the Holy, [they are liable] for the death penalty, and the remainder of the Temple* are subject to a warning.

All may enter to build, or to repair, or to remove any impurity. [Where there is] a commandment [that it is incumbent upon] Priests [to perform], [if] there are no Priests, Levites may enter [to perform it], [and if] there are no Levites, Israelites may enter [to perform it]. [Where there is] a commandment [that it is incumbent upon] those in a state of purity [to perform], [if] there is no one in a state of purity, impure people may enter [to perform it]. [Where there is] a commandment [that it is incumbent upon] those without a blemish [to perform], [if] there is no one without a blemish, those with a blemish may enter [to perform it]. [Where there is] a commandment [that requires one to enter Holy portions of the Temple] inside crates [so as not to gaze at the Holy (see Mishnah Middot 4:5)], if there are no crates, they may enter [by walking] through the doorway, and thus it says (2 Chron. 29:16): "And the Priests entered the House of the Lord to purify it, and they took out all the impure things, [etc.]." Rabbi Yehuda says, the storage areas that are under the Heichal possess no sanctity, but the roof* of the Heichal does possess sanctity, [and] they do not eat holy offerings there, and they do not conduct sacrifices of lesser sanctity [there], but impure people that enter there, behold, they are exempt.

And just as when they were in the desert, there were three camps -- the Camp of the Divine Presence (Shekhinah), the Camp of the Levites, and the Camp of Israel, so too it was in Jerusalem: From the entrance of Jerusalem until the entrance of the Temple Mount was the Camp of Israel. From the entrance of the Temple Mount until the Gates of Nicanor was the Camp of the Levites. From the Gates of Nicanor and within was the Camp of the Divine Presence, and this was [the area within] the hangings that was in the desert. But at the time that they journeyed* [that area] did not have any sanctity [as God's presence arose from the Ark as it traveled], and the people did not incur liability on account of impurity. (And how much is required to promote healing? We look at it as if it was the branch of a fig tree that was broken off, but was still attached by a little bark. If it could [continue] living from that [little bark], it is impure, and if not, it is pure.*

Rabbi Menachem son of Rabbi Yosei says, cities surrounded by a wall are more holy than the Land of Israel because lepers are sent out from inside of them, and their houses are [sold in] perpetuity* inside of them after twelve months, and a corpse may be carried around inside of them as long as they desire, [but once] it is taken outside [the walls], they cannot bring it back in. And thus it says (2 Chron. 26:23), "And Uzziah was laid to rest with his fathers, and they buried him with his fathers, in the burial field of the kings, for they said, 'He is a leper.' And Yotam his son ruled in his place." [Returning to the theme of the previous section,] Rabbi Shimon says, just as there are no [zavim], zavot, menstruant, or women after childbirth that may enter the Temple Mount, so too that which they lie on and that which they sit on [may also not enter the Temple Mount].