Said Rabbi Yehuda: Rabbi Akiva and the Sages did not disagree about a quarter-log of blood that separated from two corpses, that it is pure. About what did they disagree? About a quarter-log of blood that separated from two quarter-logs from two corpses, for Rabbi Akiva renders it impure and the Sages render it pure. Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon, Rabbi Akiva and the Sages did not disagree about a quarter-log of blood that separated from two quarter-logs from two corpses, that is is impure. About what did they disagree? About a quarter-log of blood that separated from two corpses, for Rabbi Akiva renders it impure and the Sages render it pure (see Mishnah Oholot 2:2).

Abba Shaul says, a quarter-log is the initial [quantity of] blood of a child. The blood of a child, all of which flowed out and there is not a quarter-log: Rabbi Akiva says, [it is impure in] any amount, and the Sages say, [there must be] a quarter-log (Mishnah Oholot 2:2). For Rabbi Akiva says, impurity is in the blood and impurity is in the bones. Just as bones are impure even if they are less than a quarter-kav, so too blood is impure even if it is less than a quarter-log. They came back to Rabbi Akiva with three responses. "No. If you hold that as to bones, where the majority [of the bones of the body] are impure even if they are less than a quarter-kav, could you say the same regarding blood, which is only impure if there is a quarter-log?" Another matter: "No. If you hold that as to bones, where even a minority of bones can be impure [if they comprise the majority of the skeletal structure], and [even] a bone the size of a barleycorn that separates from them is impure, could you say the same regarding blood, which is only impure if there is a quarter-log?" Another matter: "No. If you hold that as to bones, where it is known that all of them are in front of you, could you say the same regarding blood? For we say that if even the smallest drop is left over, it is pure." He said to them, "Even I only hold such in a situation where all of it came out." They said to him, "That is impossible."

A quarter-kav of bones from the majority of the skeleton in size, and bones of (i.e., comprising) the majority of the skeleton in size, even though they do not contain a quarter-kav, are impure. A quarter-kav of bones from the majority of the skeleton in quantity, and bones of the majority of the skeleton in quantity, even though they do not contain a quarter-kav, are impure. Rabbi Yehuda stated a different version [of the foregoing halacha]: Beit Shammai say, a quarter-kav of bones from the skeleton from the structural majority or from numerical majority, [or] the structural majority or numerical majority of a corpse (i.e., considering the limbs as opposed to the bones), even though they do not contain a quarter-kav, are impure. And what is its "structural [majority]"? The calves and the thighs, and the ribs, and the spinal column. And what is its "numerical [majority]"? The digits of its hands and its feet, as long as they comprise [one hundred] twenty-five.* Said Rabbi Yehoshua, I can reconcile the words of Beit Shammai and Beit Hillel [as follows]: One from the calves and from the thighs. It comes out to be the structural majority in size; and half of the numerical majority, and half of the structural majority do not join together [for purposes of impurity]. The equivalent of half of an olive's-bulk of flesh and half of an olive's-bulk of decomposed corpse matter do join with one another, and the remainder of all the impurities from a corpse do not join with one another, because their measurements are not equivalent.

The tombstone (i.e. a large stone laid horizontally over a grave, akin to a roof) and the stone frame supporting the tombstone defile by touch and by a tent, but they do not defile by carrying. Rabbi Eliezer says, they defile by carrying, from a logical deduction (kal v'chomer), for if they defile by touch, which is light, should they not defile [by carrying], which is stringent? Rabbi Akiva said to him, "If they defile by touch, which is more common, should they defile by carrying, which is less common?" Rabbi Eliezer said to him, "What is this, Akiva? For isn't it true that tent-impurity is less common than both of them, yet behold, they defile in it. And if they defile in a tent, which is less common, should they not defile by carrying, which is more common?" Rabbi Akiva was dismissed. Then Rabbi Yehoshua jumped up. He said to him, "Tent-impurity is more common than carrying-impurity, for one who tents over a corpse with a sukkah is impure, while one who moves it is pure." Said Rabbi Shimon, this is how it is judged: If there is a sukkah with an entryway, behold, it interposes on top of [the corpse], and if there is a sukkah without an entryway, that is itself a "tombstone." Rather, this is how it one should consider it: Tent-impurity is more common than carrying-impurity, for everything is defiled in a tent, and only a person is defiled by carrying. § It so happened in Beit Dagan in Judea that there was someone who died on the evening before Passover, and they went to bury him and the women* entered and they tied the rope to the tombstone. Then the men pulled from outside [and lowered the body into the grave] and the women entered to bury him, and then the men left and made their Pesach offerings in the evening [in a state of purity].

Two large stones of four by four handbreadths each that were made into a tombstone: One who tents over both of them is impure. [If] he removed one of them, one who tents over the second one is pure, because that impurity has a means of escape (see Mishnah Oholot 3:6).