Oholos 6:2 - 6:3

אחד מהן – one of those who accompany the corpse to buy it and not from those who carry the bier. And the same law applies if another person shut the door, but it (i.e., the Mishnah) took the usual incident.

הגיף את הדלת – so that the defilement should not enter the house when they pass through the portico that is in front of the house, for there is a ceiling on top of it.

אם יכולה הדלת לעמוד – without the support of the key, he has a key like one who lacks one and the door [itself] interposes in the face of the defilement.

ואם לאו טמא – for every thing that is supported by vessels does not interpose in the face of the defilement. For as we stated (see Mishnah 1 of this chapter) a human and vessels are not made tents to purify. And that is the reason of straw, that is the reason of dried figs and that is the reason of plaster, because their standing through [the use of] vessels which are a wine jug, a basket and cylindrical vessels.

שהן נתונים בחלון – that the have a handbreadth by a handbreadth [measurement] that brings the defilement from house to house.

אם יכולים הגרגרות והתבן לעמוד בעצמן – without a jug or a basket.

טהורים – that the vessels are like they are not, and the dried figs and straw protect, and this is what will be with the dried figs that decayed and are not appropriate for eating, and similarly, decayed straw which is not appropriate for the eating b cattle and he nullifies them, and it is not his intention to remove them. And because of this, they interpose, for all where the straw and the dried figs close up everything, as for example here where there is a place for a wine jug or a basket, if he doesn’t nullify them, they do not interpose.

ואם לאו טמאין – as long as the wine jug will be if it made of earthenware that its mouth will correspond to the defilement and therefore it does not protect, for every thing that is susceptible to receive ritual impurity does not interpose in the face of the defilement. But if the back of the wine jug corresponds to the defilement, it interposes in the face of the defilement, for an earthenware vessel is not susceptible to receive defilement from its back.

בית שחצצו בקנקנים – and their mouths are towards the defilement, for now they do not protect.

וטח בטיח – whether from the inside or whether from the outside.

אם יכול הטיח לעמוד בפני עצמו טהור – that the plaster interposes in the face of the defilement.

כותל שהוא לאויר – that its one side is the airspace of the world, and its other side serves the house, as for example, the wall that separates between the house and the courtyard or between the house and its garden.

וטומאה בתוכו – that the wall was split/chipped and there is defilement in its cavity within the split/chip.

מחציו ולפנים – if the defilement is from the half of the wall to the side of the house.

הבית טמא – as it was within the house. And this half follows the house that we cast. But the person who stands at the wall from above even standing facing the defilement,

he is pure, for it is not considered like pressed ritual impurity/טומאה רצוצה, and it doesn’t break through and ascend, for we consider it as it is lying/placed in the tent.

מחציו ולחוץ – to the side of the airspace, we do not cast it after the house, and therefore, a person who stands from above is impure, because he is not like he is lying/placed in the tent, and this is pressed ritual impurity which breaks through and ascends.

מחצה למחצה – and the defilement is in the middle.

רבי מאיר מטמא – that we cast it to the wall after the house and after the airspace as a stringency.

וחכמים מטהרין – that we completely cast it after the house. And the Halakha is according to the Sages.

כל הכתל לבית – even if the defilement stands half of on the side of the airspace, it is as if it is ling within the house (according to Rabbi Yehuda).