Regarding food taken as the [first] tithe, which was primed for impurity by a liquid, if it was then touched by a tevul yom [one who has immersed that day in a mikvah, but who must wait until nightfall to become fully pure, and is of a second degree impurity until then] or by one with soiled [i.e. impure] hands, terumat ma'aser [a tenth of the tithe given to a Levi which must, in turn , be given to a kohen and which becomes holy upon separation, and can only be consumed by kohanim or their household] may be separated from it in purity, because it is of a third degree [level of impurity], and something of a third degree is pure with regard to chullin [produce or food that is not sanctified, and is permitted for general consumption].

A woman who is a tevulat yom may knead dough, cut off a portion for challah, and separate it, and place it in a basket of twigs or on a tray, and then bring it near [to the rest of the dough] and call it a name [i.e. declare it to be challah]; because it is of a third degree [impurity], and something of a third degree is pure with regard to chullin.

Regarding a [kneading] trough which is a tevulat yom [i.e. which was immersed that day], one may knead dough in it, and cut off a portion for challah, and bring [the rest of the dough] near, and call it a name [of challah]; because it is of a third degree [impurity], and something of a third degree is pure with regard to chullin.

Regarding a bottle which is a tevul yom which was filled from a cask of [first] tithes which are tevel [produce from which terumah has not yet been taken], if one said, "Let this become terumah of the tithe once night falls," it thereby is terumah of the tithe [once night falls]. If one [then] said, "Let this [food] be for an eruv [an amount of food set aside in a designated place in order to merge separate domains for the purposes of carrying and traveling on Shabbat]," he has said nothing. If the cask was broken, the content of bottle remains in its state of tevel [i.e. as though the terumah of the tithe has not yet been taken]. If the bottle was broken, the content of the cask remains it its state of tevel.

Initially they would say: One may redeem [fruits of the second tithe] for the produce of an am ha'aretz [one who is lax in observing tithes and purity laws]. They then went back and said: also for his money [without fearing that the money may itself be of second-tithe products]. Initially they would say: One who is being taken out [for sentencing] in shackles, if he said, “Write a divorce document for my wife,” they may thereby write one and give it [to her]. They then went back and said: even one who sets out [on a sea voyage], or who departs in a caravan. Rabbi Shimon Shezuri says: even one who is dangerously ill.

Ashkelon grappling-irons which were broken but have their hooks still intact are thereby [susceptible to being rendered] impure. A pitch-fork, or winnowing-fork, or a rake, and similarly a hair-comb that one of its teeth had been removed and a metal one fashioned for it, are thereby [susceptible to being rendered] impure. And concerning all these Rabbi Yehoshua said, "The scribes have innovated a new matter, and I have nothing to respond."

If one separating terumah from a vat [of wine] said: "Let this be terumah, provided it comes up in peace," [this is understood to mean] in peace from breakage or spillage, but not from impurity. Rabbi Shimon says: even from impurity. If it broke [and the wine fell back into the vat], it does not make [the contents of the vat] into demai [produce from which it is uncertain whether terumah or tithes were already taken]. Up to how far away can it break and [still] not make [the contents of the vat] into demai? [Far enough] such that it rolls back to reach the vat. Rabbi Yose says: even regarding one who had the intention of making such a stipulation, but did not stipulate, if it broke, it does not make the [contents of the vat] into demai, for this is a stipulation of the court.