[If] an olive's bulk of a corpse is on the rudad (i.e., the excess portion of the tent canvas that lays flat on the ground, forming the floor of the tent)*" (GR"A), or on top of [the tent], the impurity breaks through and ascends, breaks through and descends. [If] impurity is inside [the sloping part of the tent], one who touches it from within contracts seven-day impurity; [one who touches it] from the outside contracts evening-impurity. [If] impurity is outside it, one who touches it from the outside contracts seven-day impurity, and from within, evening-impurity, and one who enters [the tent without touching the sides of the tent] is pure. Half an olive's bulk inside and half an olive's bulk outside, one who touches it, either from the inside or from the outside, contracts evening-impurity, and the tent itself is impure with seven-day impurity. Said Rabbi Natan, one who saves through the agency of others, by a fortiori logic, [saves through] his own [agency].

A tent that was stretched out on top of four metal stakes: Rabbi Yaakov says, it does not save, because it is held up by something impure; and Rabbi Yosei says, it does save. [If it was] stretched out on top of forked reeds (see Sukkah 13a:4-5): Rabbi Yosei says, it saves, and Rabbi Shimon says, it does not save unless it is stretched out like a tent is [normally] stretched out.

A sheet that they sewed up and placed on top of a cradle: If there is not an opening of a handbreadth between it and the ground, behold, it saves. When do these words apply? In a situation where if you removed the cradle, the sheet would remain standing, but if you remove the cradle and the sheet falls, even though it is sewn up and even though it was raised from the ground even the smallest amount, behold, it does not save. And if it was the mat of a tent, even if it was not sewn up, and he did not intend it, and there is not the opening of a handbreadth between it and the ground, behold, it saves. And if there is between it and the ground the opening of a handbreadth, it does not save.

[If] the corpse is in the house, and it has many entrances, all of which are locked, all of them are impure. [If] one of them is opened, even though he did not intend for it [to serve as the exit for the impurity], all of them are purified. [If] there were many windows in it, and all of them were blocked, all of them are pure. [If] they were opened, all of them are impure, and they do not save on behalf of the entrances. [If there was] a small entrance within a large entrance, that which forms a tent on top of both of them is impure. [If] he intended to bring out [the corpse] through the small [entrance], the small one purifies the large one. [If] there were two [entrances] running alongside each other, that which forms a tent on top of both of them is impure. [If] he intended to bring out [the corpse] through one of them, behold, its fellow is pure. [If] it had one entrance facing north and one entrance facing south, and he intended to bring out [the corpse] through its northern [entrance], [and] afterwards his brothers or relatives came and said, "We can only bring him out through its southern [entrance]," the southern has purified the northern, as long as as they do not employ artifice. And if they employed artifice, behold, they (i.e., the entrances) are impure.

Houses that open up into a portico, and the corpse is in one of them: If the normal way for the corpse to be taken out is through the courtyard, the gatehouse and the [other] houses are pure. If not, the gatehouse is impure and the [other] houses are pure. If there was a closed room with the house, and the impurity (i.e., the corpse) was brought inside of it through the window, that which is outside [the room] is pure, because impurity goes out in the same way it comes in. Rabbi Yehuda says, [in regards to] one who makes an opening for the first time, Beit Shammai say, [it protects the other entrances from defilement] once it is opened four handbreadths, and Beit Hillel say, once one begins to open it up (contra Mishnah Oholot 7:2). [If the entrance] was blocked up, Beit Shammai says, [it protects] once he begins [to remove the blockage], and Beit Hillel say, once he intends [to remove the blockage].

Stillborn infants are not subject to [the laws of] "the opening of the grave" (Mishnah Oholot 7:4) until their heads are rounded like the spindle-knob of the warp [of a loom], the words of Rabbi Meir. Rabbi Yehuda says, like the spindle-knob of the woof. Rabbi Eliezer b'Rabbi Tzadok says, when t'fifiyot* have formed. Said Rabbi Yosei, I say one thing and they said one thing. I say to them that [regarding] the nature of impurity, its nature is to go out, and its nature is not to enter. And they said to me, a newborn does not possess impurity until it goes out into the air of the world.