The avos of tumah [are]: A sheretz, a seminal discharge, one who contracted tumah from a corpse, a metzora during the days of his counting, and purification waters that are insufficient to sprinkle. These render people and utensils tamei via contact, and an earthenware utensil via airspace, but they do not render [one] tamei via being carried.

Above them [are]: A neveilah, and purification waters that are sufficient for sprinkling, in that they render a person tamei via carrying to render clothing tamei via contact, but clothing is spared [from tumah] when there is [only] contact.

Above them [is] one who cohabits with a niddah, in that he transmits tumah to a bed that is beneath [him] like that which is above. Above them [is] the discharge of a zav, his spittle, his semen, his urine, and the [menstrual] blood of a niddah, in that they transmit tumah via contact and by being carried. Above them [is] a merkav, in that it transmits tumah [from] beneath a placed rock. Above a merkav [is] a mishkav, for its contact is equal to its being carried. Above a mishkav [is] a zav, in that a zav creates a mishkav, whereas a mishkav does not create a mishkav.

Above the zav [is] a zavah, in that she transmits tumah to any man who cohabits with her. Above the zavah [is] a metzora, in that he transmits tumah via entry [into a covered area]. Above the metzora [is] a bone the size of a barley grain, in that it transmits a tumah of seven [days]. More stringent than all of them [is] a corpse, in that it transmits tumah via an ohel, a means through which all the others do not transmit tumah.

Ten [levels of] tumah emanate from a person: A mechussar kippurim is forbidden [with regard] to kodesh but he is permitted [with regard] to terumah and maaser. [If] he subsequently became a tevul yom, he is forbidden [with regard] to kodesh and terumah but he is permitted [with regard] to maaser. [If] he subsequently became a baal keri, he is forbidden [with regard] to the three of them. [If] he subsequently became a bo’el niddah, he transmits tumah to a bed which is beneath him like that which is above. [If] he subsequently became a zav who experienced two discharges, he transmits tumah to a mishkav and a moshav, and he requires immersion in spring water, but he is exempt from an offering. [But if] he experienced three [discharges], he is obligated to bring an offering. [If] he subsequently became a confined metzora, he transmits tumah via entry [into a covered area], but he is exempt from letting his hair grow wild, from rending his garments, from shaving, and from the birds. But if he was a confirmed [metzora], he is obligated in all of these. [If] a limb was severed from him that does not have sufficient flesh on it, it transmits tumah via contact and via being carried, but it does not transmit tumah via an ohel. If it does have sufficient flesh on it, it transmits tumah via contact, via being carried, and via an ohel. The amount of flesh deemed sufficient is enough to effect healing. R’ Yehudah says: If in one place there is enough [flesh] to surround it with [the width of] a weft thread, it is enough to effect healing.

There are ten [levels of] holiness: Eretz Yisrael is holier than all other lands. And what constitutes its holiness? That we bring from it the omer, bikkurim, and the Two Loaves, which we do not bring from all other lands.

Walled cities are holier than it, in that me- tzoraim are sent out of them, and a corpse may be carried about within [these cities] until they desire, [but once it is] taken out, it may not be brought back.

Within the walls is holier than they, in that we may eat kodashim kalim and maaser sheni there. The Temple Mount is holier than it, in that zavim, zavos, niddos, and women who have given birth are not permitted to enter there. The Cheil is holier than it, in that non-Jews and people contaminated with corpse-tumah are not permitted to enter there. The Women’s Courtyard is holier than it, in that a tevul yom is not permitted to enter there, but they are not obligated to bring a chatas offering for [entering] it. The Israelites’ Courtyard is holier than it, in that a mechussar kippurim is not permitted to enter there, and they are obligated to bring a chatas-offering for [entering] it. The Kohanim’s Courtyard is holier than it, in that Israelites are not permitted to enter there except when they are needed, for leaning, for slaughtering, [and] for waving.

Between the Ulam and the Altar is holier than it, in that [Kohanim] with blemishes or untrimmed hair may not enter there. The Heichal is holier than it, in that one whose hands and feet are unwashed may not enter there. The Holy of Holies is holier than they, in that no one may enter there except the Kohen Gadol on Yom Kippur at the time of the service. R’ Yose said: With regard to five matters [the area] between the Ulam and the Altar is on a par with the Heichal: That those with blemishes, or untrimmed hair, or those who have drunk wine, or with unwashed hands and feet, may not enter there, and they must remove themselves from [the area] between the Ulam and the Altar when the incense is burned.