Four who were carrying a frame (i.e., which is being carried to a building ground, with tools and vessels above and below (Jastrow)), and its poles did not have the thickness of a yoke, [and] the impurity is beneath it, vessels that are on top of it are impure. [If] the impurity is above it, vessels that are beneath it are impure. Rabbi Eliezer renders them pure. And so too would Rabbi Eliezer say, [if there was] an olive's bulk from a corpse in the mouth of a raven (see Toh. 4:4), which tents over (i.e., flies directly above) the frame, the person and the vessels that are under it are pure; if it tents over an oven or a portable stove, they are pure. [If the frame] was set down on top of four vessels, even vessels of dung, or vessels of stone, or vessels of earth, and they do not have an opening of a handbreadth, [and] the impurity is beneath it, the vessels that are on top of it are impure. [If] the impurity is above it, vessels that are beneath it are impure. [If] they have an opening of a handbreadth, Rabbi Eliezer renders them pure, and if there is impurity beneath them, the vessels that are on top of it are impure. [In regards to] impurity that is above it, vessels that are beneath it are impure. [If] it was set down on four small bags, which [themselves] are placed on four stones, and they do not have the height of a handbreadth, [and] the impurity is beneath it, the vessels that are on top of it are impure. [If] the impurity is on top of it, vessels that are beneath it are impure, and Rabbi Eliezer renders them pure. If they have the height of a handbreadth, [and] the impurity is below it, they are impure, and Rabbi Eliezer renders them pure. If they have the height of a handbreadth, [and] the impurity is beneath it, vessels that are beneath it are pure, and if the tops of the small bags can be seen, [then] in either case, they are pure.

A plank, one ends of which was set down on top of a stone, and the other end of which was set down on top of a bench: The plank is viewed as if the bench was removed. [If] it could stand by itself [without the bench], it saves, and if not, it does not save. Rabbi Yosei b'Rabbi Yehuda says, the plank is viewed as if it is lowered and sat down, and there is [still] a quarter of a handbreadth by a handbreadth by a handbreadth height, behold, it saves because it is adjudged like the sloping sides of a tent. § Rabbi Yehuda says in the name of Rabbi Eliezer, even if the door was left open, the house is pure, for the key was not defiled (see Mishnah Oholot 6:2).

A house that was partitioned off with pure wine jars and their mouths are nearer to the [area that is] pure, [the jars] save; [if they are] nearer to the [area that is] impure, they do not save. Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon, [even if they are] nearer to the impure, they save, unless their mouths have an opening of a handbreadth. [If the jars] are plastered over with clay, whether from the inside or from the outside, if the plasterwork is capable of standing on its own, it saves, and if not, it does not save.

A wall that is cracked, whether vertically or horizontally, and it was made like a type of funnel -- wide on the inside (i.e., the side facing the house) and narrow on the outside -- [and] impurity is in the wide [side of the crack], the house is impure, and [if the impurity] is in the narrow [side], it is adjudged half and half (i.e., as though it were divided into separate halves (see Mishnah Oholot 6:3)). [If] the wide [side] is on the outside and the narrow [side] is on the inside, [and] impurity is in the wide [side], the house is pure, [and if the impurity] is in the narrow [side], it is adjudged half and half. [If] it was cracked vertically such that [the wall] was divided from top to bottom, [and] the wide [side of the crack] was on the top, and the narrow [side] was on the bottom, and the impurity was between the wide and narrow [sides], the house is impure; and [if] on the wide [side], the house is impure, and [if] on the narrow [side] it is adjudged half and half. And how big must this crack be? Rebbi says, the size of the fist of Ben Bati (a.k.a. "Ben Batiach," Kel. 17:12). A wall, half of which is rock and half of which is built [by man], it is adjudged half and half. [If] one removes [part of the wall] from the inside and [then] adds to it [on the outside (MS Vienna)], [*and impurity is found in the inside half of the wall], the house is impure. [If] one removes [part of the wall] from the outside and [then] adds to it on the inside, and the impurity is found on the outside half of the wall, the house is pure.

[If] there was one of rock and one built [by man], that which is built is adjudged half and half, and that of rock is adjudged like a garlic-skin (see Mishnah Oholot 6:5*). Rabbi Yosei says, [if] the impurity is from the outer half of the wall, or from the upper half of the plasterwork [separating the main part of the house from the attic], the house is pure. One who stands directly above the impurity is is pure, for the impurity does not pass through the walls, and [that is true] even if there are no walls in the same direction. [In regards to a source of] impurity that is placed on top of a wall, whether on the inner half or the outer half, the house is pure. Rabbi Meir and Rabbi Shimon say, [if it is placed] on the outer half, the impurity breaks through and ascends, [and] breaks through and descends.

A wall that is between two houses, and impurity is inside it: The house that is closer to the impurity is impure, and that which is closer to the purity (i.e., the side of the wall that is pure) is pure. Half and half, both of them are impure. Rabbi Eliezer says, they must burn their terumah [in both houses] on their account, but they are not liable on their account in regards to defilement of the Temple and its consecrated objects.

Plasterwork that is facing the open air*, and impurity is within it: [If the impurity is in] the lower half, the house is impure, and one who stands directly above the impurity is pure. [If the impurity is in] the upper half, [the house is pure,] and one who stands directly above the impurity is impure. Half and half, the house is impure, and one who stands directly below the impurity -- Rabbi Meir renders him impure and Rabbi Shimon renders him pure. Rabbi Yehuda says, every plasterwork services the house, and so too would Rabbi Yehuda say, every plasterwork services the attic. The Sages concede to Rabbi Yehuda in the case of two caves, this one on top of that one, and the impurity is in the lower one, the lower one and the earth [under it] are impure, [and] the upper one and the earth [under it] are pure. [If] the impurity is in the upper one, the earth and the upper one are impure, [and] the earth and the lower one are pure, and the roof of the upper one is pure. And so too would Rabbi Yehuda say, [if there was] a wall between two burial niches, or between two caves, [and the wall was] less than six handbreadths [thick], it is adjudged half and half; more than that, it is adjudged like a garlic-skin (Mishnah Oholot 6:6).

A cooking pot that is placed on the side of the wall of a cave does not save. On the the arched entrance of the cave, behold, it does save. [If] it was placed in the window that is between two houses (i.e., which share a common wall), and impurity is in one of them, behold, it is pure because it is saved along with the walls of the second [house]. [If] there was impurity between them, and in its place (i.e., the window where the cooking pot sits) there is [the space of] a cubic handbreadth: If there is not the space of a handbreadth between the mouth of the cooking pot and the lintel, behold, it saves. [If] there is the space of a handbreadth between the mouth of the cooking pot and the lintel, it does not save.

The general rule of [the waters of] purification that are placed in the window, and in its place (i.e., of the source of impurity) there is [a space of] a cubic handbreadth: If there is not the space of a handbreadth between the mouth [of the vessel containing the waters of purification] and the lintel, behold, it saves, and if not, it does not save, the words of Rabbi Eliezer. And Rabbi Yehoshua says, it never saves unless in front of it there is an empty space of a handbreadth.

A column that is standing inside the house, and impurity is beneath it, and it is tightly packed, the impurity breaks through and ascends, [and] breaks through and descends. And if in the place of impurity there is [a space of] a cubic handbreadth, behold, it is like a sealed grave, and it defiles all that is around it. Vessels that are under the "flower" (i.e., the piece that protrudes at the top of a column) are pure (Mishnah Oholot 6:7), and Rabbi Yochanan ben Nuri renders them impure.

A chest that was converted into a wall-closet (i.e., stood upright and affixed to the wall): Even though it serves [the wall], it is pure. [If] it was impure and converted into a wall-closet, it remains impure until it is affixed with a nail. A wall-closet that opens toward the house: [If] it is shut and impurity is inside of it, the house is impure. [If] impurity is in the house, whatever is inside of it is pure, because the nature of impurity is to go out, and its nature is not to enter. [If there is] impurity in the ground [under it] or in the wall that is before it, the impurity breaks through and ascends, breaks through and descends, and we view the wall-closet as though it is plugged up, [and it is adjudged] half-and-half to bring impurity into the house (Mishnah Oholot 6:7). Three wall-closets, one next to the other, or one behind the other, or one on top of the other, and impurity is beneath them, between them, or above them, the impurity breaks through and ascends, breaks through and descends, and we view the wall-closets as though they are plugged up, and they are are adjudged half-and-half to bring impurity into the house. [In connection with solid tomb monuments (Mishnah Oholot 7:1)] Rabbi Yehuda says in the name of Rabbi Yehoshua, one may support pure sukkot (booths) on them for the purpose of eating the Pesach offering in them.