Vessels of dung and vessels of stone and oversized vessels of clay: Rabbi Meir says, behold, they are [treated] like [other vessels], but the Sages say, behold, they are [treated] like tents. Rabbi Nehemiah says, large baskets and large sugin (another type of basket) that have rims and can hold 40 seahs of liquid, which are two kors of dry -- [behold, they are not impure, for] even though they are not moved [when they are full, they are moved when] there are remainders in them.* And how large are they? One cubit by one cubit by the height of three cubits, resulting in six hundred forty-eight handbreadths. The proof of the matter is [derived] from the dimensions of the Table (i.e., on which the showbread was placed). [On the topic of dimensions,] Rabbi Yosei says, regarding the "sea" that Solomon made, it says (2 Chron. 4:5, Koren tr.), "it held and contained three thousand batim." In another place it says (1 Kings 7:26), "it contained two thousand batim." It is impossible to say "two thousand" when it has already said "three thousand." And it is impossible to say "three thousand" when it has already said "two thousand." [Rather,] it was said, from now on, two thousand in wet is [equivalent to] three thousand in dry. § The tables that are [set next to] the dining couches [which] the homeowners eat upon -- even though they are as smooth as fingernails, they may contract impurity because they are like a slab, and it so happened with one homeowner who kept boards* inside [his house], and they would ask him to send them to funeral meals and wedding feasts, and the matter came before the Sages, and they held them to be impure.

For what reason are bakers' baking-boards* impure? Because they are specialized vessels. Those of homeowners are pure unless they are made into specialized vessels*. Rabbi Shimon says, for what reason are bakers' frames (סרוד) for loaves of bread impure? Because he cuts [the dough] on it and he casts [dough] from the cuttings into the oven. And those of homeowners, if they modified them them so that they could cut [dough] upon it and cast [the dough] from the cuttings into the oven, they would be impure.

A frame with a rim [of plaited ropes]: If it has handles, it is pure. Rabbi Shimon ben Elazar says, even if it lacks handles, it is impure. And the sieve (נפה [see GR"A, Kel. 15:3]) of flour-dealers is impure because he turns it back into a vessel, and that of homeowners is pure unless he turns it back into a vessel. Rabbi Yehuda says, [the sieve] of a hairdresser possesses seat-impurity because it is still a vessel, [because] the girls sit inside it while their hair is dressed.

All perforated hangers combine [for purposes of impurity], and Rabbi Yochanan ben Nuri says, even the split (between the perforations) are added upon them. The hangers of the zini and the saftani, because they provide assistance during work, the receptacle for flasks and the receptacle for cups of the tailor, are [all] impure. [If] they were bound and tied, they are pure. Rabbi Shimon ben Elazar says in the name of Rabbi Meir, all hangers are impure, [and] they only rendered pure the hangers of the sifter and sieve of a homeowner (see Kel. 15:4), and only when they possess two "heads" on one side. All hoops are pure, [but] the hoop of the plough is impure. All cuts [of fish] are susceptible to impurity, but a cut of the Iltith fish is pure.*

All carcasses are pure, and the carcasses of a sheretz (נבלי שרץ) are impure.* [in the Temple] are pure, but harps for [secular] music (נבלי השירה) are impure (see GR"A, Kel. 15:6)." Per Zar Zahav, most instruments have a receptacle for receiving tips, rendering them susceptible to impurity, but the instruments in the Temple lacked such receptacles. Mishnat Eretz Yisrael, however, prefers the version as printed in the Tosefta, and attested in MS Vienna.

All liquids are impure, but the liquids of the [Temple] slaughterhouse are pure, and these are the liquids of the slaughterhouse: Blood and water. [If] they were defiled within, even though they were brought outside, they [remain] pure. [If] they were defiled outside and brought inside, they [remain] impure.

A scroll of the Azarah (Temple Courtyard)* that was taken outside [of the Temple] defiles the hands, and not only of a scroll of the Azarah did they speak; rather, even [scrolls of] the prophets and [individual scrolls of the] Pentateuch. But another scroll that is brought into there (i.e., the Temple) defiles the hands. Coverings* of the Levites are pure; similarly, [as to] a homeowner who made coverings to drape over walls or pillars, [the coverings] are pure. Rectangular frames of the Levites are pure; similarly, [as to] a homeowner who fashioned a rectangular frame to be placed from bed to bed, or from crib to crib, [the frames] are pure. [If] he connected it to [only] one bed, Rabbi Meir and Rabbi Yehuda render it impure, [while] Rabbi Yosei and Rabbi Shimon render it pure, for work is not performed on it for its own sake (rather, it serves the primary vessel, the bed).

Rabbi Yehuda says, the markof (a stationary musical instrument) of a musician is pure, for it is only made to be used [while connected] with the ground. [If] a nail was placed on its head for the sake of taking hold of the threshing floor, it is pure, and Rabbi Yosei bar Yehuda says, a mousetrap that has a receptacle is impure. A deep bowl, and a platter, and an anfola*, and a tray, which were divided up, even though they can still hold [liquids] on their sides like an ilphis (a tightly covered pot), they are pure. A bed, and a chair, and a stool, and a chair with a curved back (k'tidra), and a kneading-trough that broke apart -- they are pure. A bed that broke apart -- each and every "limb" is impure on its own. The Sages agree with Rabbi Meir that the ropes [used to connect the sides] are not connected to the bed until three rows [of ropes] are plaited onto [the bed] in each direction.

A kneading-trough: From when is it susceptible to impurity? From the time that its manufacture is completed, and if in the future [one plans] to convert it into a wagon, it is pure. A flask-holder and a cup-holder of palm-fronds, once their rims are rounded off and rough ends are smoothed out* from the outside; for even if their rims are not rounded off and their rough ends are not smoothed out from the inside, they are susceptible to impurity because they may remain in that state [and be used]. Small reed baskets and [regular] baskets [are susceptible] once their rims are rounded off and their rough ends smoothed off. Large reed baskets and large partitioned baskets (סּוּגִין) [are susceptible] once two rows have been fashioned around their girth, aside from that which is is on the woven part. The arak* [is susceptible] once he has woven one round [rim] around it, apart from the rims on the woven part. A camel's saddle-baskets that were loosened are pure; tied, they are impure, and they may be rendered pure and impure even ten times a day. Wickerwork baskets (Kel. 16:5) that have not been trimmed*, and which he uses temporarily, are impure. [If] he intended to make a rim and trim them, even though he uses them temporarily and discards them [after use], they are pure, as long as he does not employ artifice. And if he employed artifice, behold, they are impure.

Papyrus vessels are more stringent than vessels made of branches, for [vessels of branches] only become susceptible to impurity once their manufacture is completed, but [as to] papyrus vessels, as soon as one hole is made on top of their wider side, they are impure.