3:1: The topic is the case of confirmation [Mishnah Chagigah 2:6]. If one has lifted his feet from the immersion-pool water, which he entered to become clean for a given purpose, he is confirmed clean for that purpose. However, if one's feet are still in the water, and he was immersed for the minor kind of uncleanness but then became confirmed for the most stringent kind of uncleanness, what he has done is done [and is valid].

3:2: The one who immerses in order to rise from uncleanness to cleanness is clean for all purposes. But with the one who immerses, if he had the intent to become clean, he becomes clean. If not, he remains unclean. As for one who immerses his hands, either way, his hands are clean.

3:3: Rabban Gamaliel ate his food in accord with the uncleanness requirements of unconsecrated food all his life, but his handkerchief had the status of uncleanness. Onqelos the proselyte, for his entire life, ate his food in accord with the cleanness requirements for Holy Things, however, his handkerchief was considered unclean for those preparing purification-water.

3:4: A stricter rule applies to Holy Things than to heave-offering. For Holy Things, they immerse utensils within other utensils, cups within cups, dishes within dishes, for purification for use with heave-offering, but not for Holy Things. For utensils to be used for Holy Things, one puts the object to be cleaned in a basket or wickerwork and immerses it. Abba Saul says this is done for utensils for use with heave-offering, but not for Holy Things.

3:5: A distinction is made among outer parts, inside and holding place in the case of utensils for use with heave-offering, but not with Holy Things. R. Yosé says the formulation is redundant. Anything with outer parts and an inner part is subject to the distinction of the holding place as well, and anything without outer parts and an inner part is not subject to the holding place distinction.

3:6: One carrying something affected by uncleanness can carry the heave-offering, but not Holy Things. For instance, if one's sandals were unclean, he may carry a jug of food in the status of heave-offering on his shoulder, but not in the case of food in the status of Holy Things. The clothing of those clean enough to eat heave-offering is considered unclean for the purpose of Holy Things. The rule for immersion for Holy Things is not the same as the rule for heave-offering. For Holy Things, one unties a knot, immerses and dries off, then ties the knot. And for heave-offering, he ties the knot and then immerses. However, both Holy Things belonging to the sanctuary and Holy Things of the provinces are similar in this respect.

3:7: Utensils processed in a state where they're not susceptible to uncleanness when completed are clean, even in the Temple courtyard, but they require immersion for use with Holy Things and not for heave-offering. An example is when flour is mixed in a kneading basin, and a person who still awaits sunset for the completion of his purification process after immersing that day touches part of the mixture. They invalidate the whole mixture for use with Holy Things, but only the touched part in the case of heave-offering. The ground doesn't unite what's on it for either Holy Things or heave-offering's purposes. A utensil unites everything inside it for the purposes of Holy Things but not for heave-offering.

3:8: The fourth remove from the original source of uncleanness invalidates Holy Things, but only the third invalidates heave-offering.

3:9: For heave-offering, if one hand is made unclean, the other remains clean. However, with Holy Things, ones needs to immerse both of them. Both hands are immersed together, not individually.

3:10: According to Rabbi, if one immerses one hand and prepares food requiring cleanness, all the food prepared in cleanness before the second hand's immersion is considered unclean. This is because one hand transfers uncleanness to the other, making it unclean for Holy Things. R. Yosé b. R. Judah counters that it only renders the latter invalid for Holy Things.

3:11: With unclean hands, they eat food that has not been wet down in the case of heave-offering, but not in the case of Holy Things.

3:12: R. Ḥanina b. Antigonos questions whether the rule that dry food is not susceptible to uncleanness applies to Holy Things. He provides an example of spearing a piece of dry food with a spindle or a wood-chip and eating an olive with it, or an onion, which can be done with heave-offering but not with Holy Things.

3:13: A more strict rule applies to Holy Things and heave-offering than the preparation of the purification-water. While everyone is believed in matters relating to the preparation of purification-water, not everyone is believed in matters relating to Holy Things or heave-offering.

3:14: The preparation of purification-water undergoes a more strict rule. A person who is clean for Holy Things and heave-offering is still unclean for the preparation of purification-water.

3:15: There is a counting of removes from the original source of uncleanness in case of Holy Things and heave-offering, however, there is no counting of removes with purification-water. A bereaved person is prohibited to eat food in the status of tithe but is allowed for heave-offering and to participate in burning the red cow for purification water.

3:16: A person who has immersed on the same day is prohibited to touch food in the status of heave-offering, however, he is permitted to touch food in the status of tithe and to touch utensils used in burning the red cow for purification water.

3:17: If one has not completed his rites of atonement, he is prohibited from participating in the preparation of the red cow for purification-water, but he is allowed to touch food in the status of tithe and heave-offering.

3:18: R. Yosé questions how we know that food in the fourth remove from the original source of uncleanness for Holy Things is invalid. He suggests that if one who hasn't completed their atonement rites is invalid for Holy Things but isn't for heave-offering, it is reasonable that the fourth remove, which is invalid for heave-offering, should also be invalid for Holy Things. Using a scriptural reference, he argues that if the third remove is invalid, then a fortiori, the fourth should be.

3:19: R. Neḥemiah asks why everyone is trusted in matters related to purification-water and Holy Things, but not in matters of heave-offering. He suggests it's to prevent individuals from assuming roles restricted for the priesthood, citing Numbers 18:7. He questions whether this restriction extends to heave-offering, heave-offering of tithe, and dough-offering, but concludes these are excluded because they are subject to the knowledge and consent of the Israelites, unlike tasks within the veil.

3:20: R. Judah cites the scripture—"And [the water] shall be kept for the congregation of the people of Israel for the water for impurity, for the removal of sin" (Numbers 19:9)—to assert that all are believed in matters connected with protecting the water from uncleanness.

3:21: If there's doubt involving a common person's domain, about him having imparted midras-uncleanness, about his having facilitated the spread of uncleanness, or about his having moved an object thereby imparting uncleanness, the matter is considered clean in the case of unconsecrated food, but unclean in the case of heave-offering.

3:22: Six distinctions apply to purification-water. They fill and mix purification-water with any utensil. They transport purification-water and purification-ash from one place to another. An ordinary person who says, “I am clean for the purification-water” is accepted. Similarly, if he says, “These utensils are clean for purification-water", they accept that too. If a person immersed intending to sprinkle but did not sprinkle, he can still eat heave-offering in the evening after sunset.

3:23: If they notice purification-water and purification-ashes in his hands, they allow consumption of food prepared in clean conditions based on the cleanliness of his hands, his clothes, or his shoes.

3:24: An ordinary person who brings utensils for his purification-water can sell them for both purification-offering and for heave-offering to an associate.

3:25: However, if he brings them for his heave-offering, an associate does not purchase them for either purification-water or heave-offering.

3:26: If he brings them for an associate’s purification-rite and heave-offering, the associate can purchase the ones brought for the purification-offering for both his purification-offering and heave-offering, but can't purchase the ones procured for the heave-offering for either purpose.

3:27: An associate who asks an ordinary person to bring utensils for his purification-offering, the associate can purchase these utensils for both his purification-rite and heave-offering. But if he asked him to bring them for his heave-offering, the associate cannot purchase them for either purification-offering or heave-offering. Regardless of whether the items were brought for himself or someone else, provided there is no deceit invoked and the associate doesn't ask for utensils for a purification-rite when needed for heave-offerings. If deception is involved, the heave-offering prepared with the aforementioned utensil is unclean.

3:28: If an ordinary person says, “These utensils were meant for my purification-rite, but I've decided to use them for my heave-offering”, they are considered unclean for the purification rite, as they were previously designated for a different purpose.

3:29: Trust is extended to people from Modi'in and inwards towards Jerusalem concerning the status of small clay utensils for use with Holy Things. Outwards from Modi'in, they aren't trusted.

3:30: In Judah, people are trusted regarding maintaining the cleanness of wine and oil all year, but not regarding heave-offering. However, during wine-pressing and olive-crushing periods, they are also deemed trustworthy for heave-offering. Seventy days before the wine and olive-pressing time, they are believed concerning Holy Things, a mixture of heave-offering with unconsecrated produce, and the cleanness of a utensil. But they aren't believed regarding heave-offering, unless during the pressing of grapes and crushing of olives, they're also considered trustworthy regarding heave-offering.

3:31: They are trusted concerning wine during wine-pressing time, and concerning oil during olive-crushing time. However, they are not trusted about wine during olive-oil-crushing time or about oil during wine-pressing time.

3:32: Once the times for pressing the grapes and crushing the olives have passed, the items return to their prohibited status. If someone brought a jug of wine in the status of heave-offering, it should not be accepted unless he specified, “I have set apart in this jug of wine a quarter-log which is in the status of Holy Things”. If it was brought in the next grape-pressing season, even if the jug is recognized, it should not be accepted.

3:33: This passage recounts an occurrence in which R. Tarfon was confronted by an old man who questioned why he accepted heave-offering food throughout the year, since typically, outside of the harvest, wine-pressing and olive-crushing seasons, food is only accepted from an associate. R. Tarfon explained that he had a law from Rabban Yoḥanan b. Zakkai permitting him to accept such food, but in light of the complaints, he would no longer do so unless the food was accompanied by a statement setting apart a quarter-log of wine in the status of Holy Things.

3:34: If tax collectors go into a house and declare that everything in the house remains clean, their words are trusted concerning objects to be used in purification rites but not for objects for heave-offering. However, in Jerusalem, they are trusted with the cleanness of all utensils for Holy Things, but not for heave-offering, except during festivals when they are also trusted for matters related to heave-offering.

3:35: For a person buying utensils from craftsmen who are ordinary folk, or handing over utensils to such craftsmen, the craftsmen are trusted about preserving the cleanness of objects for a purification-rite, but not for those for heave-offering. There is a specific mention of a table used for the Show-Bread of the Temple, which when unclean, is immersed at the suitable time, even on the Sabbath. Similarly, the candelabrum was immersed on a festival day, leading to public remarks about the Pharisees’ thorough observance.