What is the "presumption" (i.e., the presumption of purity following immersion, see Chag. 2:6-2:7)? One who has removed [one of] his feet from the waters [of immersion] and still has [one of] his feet in the waters of immersion, [if he had intended to purify himself] for a light matter, he may strengthen himself [to change his intention to a] stringent matter, and what he has done is done". One who immerses in order to raise himself from impurity to purity, behold, he is pure in everything. One who immerses, if he intends it, he is pure, and if not, he is impure, but as to one who immerses his hands -- either way, his hands are pure. Rabban Gamaliel would eat unconsecrated foods prepared in a state of purity all the days of his life, but his apron [nevertheless] possessed midras-impurity" vis-a-vis consecrated foods. Onkeles the Convert would eat foods prepared in a state of purity [applicable] to consecrated foods all the days of his life (i.e., following his conversion), but his apron [nevertheless] possessed midras-impurity vis-a-vis [the waters of] purification.

There is a greater stringency with consecrated foods than with Terumah: That they immerse utensils [inside other utensils (see GR"A)], cups inside cups, [and] serving platters inside serving platters with respect to [purifying items used for cooking and serving] Terumah, but not with respect to [purifying items for use with] consecrated foods. With respect to consecrated foods, [everything] is placed inside a basket or inside a gorgotni*, and he immerses it [all at once]. Abba Shaul says, that is what we used to do with Terumah, but not with consecrated foods. The outer parts (achuraim) and the inner part and handle [of a vessel are considered separate] with regards to Terumah, but not with regards to consecrated foods (Chag. 3:1). Said Rabbi Yosei, this word (achuraim) is the dual form, [and thus we may deduce] that anything that has outer parts and an inner part must also have a handle [that is considered separate for purposes of purity], and anything that lacks outer parts and an inner part does not have a [separate] handle.

One who carries [an object that has] midras-impurity may [still] carry Terumah but may not carry consecrated foods (Chag. 3:1). How so? [If] he had impure sandals, he may carry a jug of Terumah [wine] on his shoulders, but he may not do so with consecrated foods. The clothes of those who eat Terumah are [deemed to possess] midras-impurity vis-a-vis consecrated foods. And the rule of consecrated foods is not like the rule of Terumah. The rule of consecrated foods is greater than the rule of Terumah, since with consecrated foods he [purifies his clothing by first untying any knots and then] immersing and drying [the clothing], and afterwards he reties [any knots], but with Terumah he may [first] tie [the knots] and afterwards immerse them. The same [rule applies to] consecrated foods of the Temple and to consecrated foods of the outlying areas in this regard.

Utensils [whose manufacture is] completed in purity -- even in the Temple Courtyard -- need to be immersed [in order to be fit to use] for consecrated foods, but not for Terumah. How so? [Consecrated] flour that was mixed, and a tevul yom (i.e., one who has immersed but remains impure until sunset) touched a small [part] of it -- the whole is disqualified. [But] with Terumah, it is not [completely] disqualified; only the part that was touched. The ground does not join either consecrated foods or Terumah; [however,] the vessel joins with what is inside it for purposes of [disqualifying] consecrated foods, but not for Terumah. Consecrated foods [are rendered impure up to] the fourth degree, but Terumah [only up to] the third degree, and with Terumah, if one of his hands is rendered impure, the other remains pure, but with consecrated foods, both must be immersed as one. One does not immerse the pure one on its own and the impure one on its own, but rather immerses both of them as one.

One who immerses one of them (i.e., his hands), and prepares tahorot*: All the tahorot that he [attempted to] prepare in a state of purity before he immersed both of them are [deemed] impure, since one hand renders the other impure to thereby render the consecrated food impure, the words of Rebbi. Rabbi Yosei son of Rabbi Yehuda says, [the rule should rather be formulated as,] "to render the consecrated food disqualified." They may eat dry food with unclean hands with respect to Terumah, but not with respect to consecrated food (Chag. 3:3). Said Rabbi Chanina ben Antigonos, is there really such a thing as "dry consecrated food"? Rather, he sticks a reed or a wood chip inside a chararah"* and he may eat an olive or an onion with it (i.e., instead of using his hands), as to Terumah, but not as to consecrated food.

There is a greater stringency with regards to consecrated food [of sacrifices] and Terumah than with regards to the [waters of] purification [containing the ashes of the red heifer], since everyone is believed regarding [the purity status of the waters of] purification, but not everyone is believed as to [the purity status of] consecrated foods or Terumah. There is greater stringency with regards to the [waters of] purification, which is that one who is pure [with respect to the waters of purification] is impure with respect to consecrated food and Terumah, and there is no than with the purity of consecrated food and Terumah. There is a "counting" with respect to consecrated food and Terumah (i.e., 3rd- and 4th- level impurity), but there is no "counting" as to the [waters of] purification. A mourner is forbidden [to partake] in tithes but permitted [to partake] in Terumah and in [the purification rite involving] the red heifer. A tevul yom (i.e., one who has immersed but remains impure until sunset) is forbidden in Terumah but permitted in tithes and in the red heifer. One who lacks atonement (i.e., who has not yet brought a sacrifice) is forbidden in the red heifer but permitted in tithes and in Terumah.

Said Rabbi Yosei, from where [is it derived that] the consecrated food [of sacrifices] is rendered disqualified through fourth-degree impurity (see Chag. 3:2)? It is a logical deduction: If one who lacks atonement is not disqualified from [partaking of] Terumah [but is disqualified from consecrated food which carries] fourth-degree impurity, [then with respect to] one who is disqualified as to Terumah [which carries only third-level Terumah], is it not logical that he would [also] be disqualified from consecrated foods? We have learned third-degree impurity from what is written [in the Torah], and fourth-degree impurity from a kal v'chomer (a fortiori reasoning).

Said Rabbi Nechemiah, why is everyone trusted as to [the purity of the articles involved in] the purification rite [involving the red heifer] and as to consecrated food"* as to consecrated foods nor as to Terumah") (see Lieberman), but not everyone is trusted as to Terumah? So that people will not say, "I will build an altar for myself," or "I will burn a red heifer for myself," as it is said (Num. 18:7), "And you (=Aaron) and your sons with you shall safeguard your priesthood in every matter [regarding] the Altar..." (See Chag. 22a:15.) One might say that [the word "safeguard" includes] even [Terumah,] Terumat Ma'aser and Challah*, [and thus] the Torah comes to teach "... and to [that which is] within the Curtain." What is special about that which is "within the Curtain" is that it is not familiar to [the non-priestly class of] Israelites [who are forbidden from entering the area beyond the Curtain], which thus excludes Terumah and Terumat Ma'aser and Challah, with which Israelites are familiar. Rabbi Yehuda says, behold, it says [in regards to the red heifer] (Num. 19:9), "and it shall be for the congregation of the Children of Israel to safeguard it as the waters of purification...", such that everyone should be trusted as to safeguarding it. [If there is] a doubt as to the status of an am ha'aretz* as regards to [the impurity of] treading or movement [of a zav*], [they are deemed] pure as to matters of chullin and impure as to matters of Terumah.

They may fill up and consecrate the waters of purification in anything. They may bring the waters of purification and the ashes of purification from place to place. An am ha'aretz who said "I am pure by [virtue of the waters of] purification" -- we accept him. [If ame'i ha'aretz said] "These utensils are pure by [virtue of the waters of] purification," we accept them (i.e., the vessels) from them. [If] he immersed himself in order to sprinkle [the waters of purification] but he did not sprinkle, behold, he may eat Terumah in the evening. [If] they saw in his hand the waters of purification and ashes of purification, they may eat tahorot (foods prepared in purity) over him, and over his clothes, and over his sandals.

An am ha'aretz that brings utensils for his purification, a chaver* may buy them from him for [purposes of] the purification rite as well as for [purposes of separating and storing] his Terumah. [If] he brought [utensils] for his Terumah, a chaver may not buy them from him neither for the purification rite nor for his Terumah. A chaver who said to an am ha'aretz, "Bring utensils for [my] purification," the chaver may buy them from him for his purification and for his Terumah. [If he said, "Bring utensils for] my purification," the chaver may not buy them from him, neither for his purification nor for his Terumah. [If he said,] "Bring [utensils] for my purification and for my Terumah of purification," the chaver may buy them from him, whether for himself or for someone else, as long as he did not try to circumvent the law [by going to an am ha'aretz]. And if he did try to circumvent the law, behold, they (i.e., the utensils and the items with which they came in contact) are impure. An am ha'aretz that said, "I brought these utensils for my purification, and I decided to use them for my Terumah," since they had been left alone with an am ha'aretz for a period of time [after he changed his mind and redesignated them], behold, they are impure.

From Modi'im and inwards [all potters] are believed as to [the purity of] small earthenware vessels [intended] for consecrated foods. From Modi'im and outwards, they are not believed. In Judea, [winemakers] are believed as to the purity of wine and oil every day of the year, but not about [the purity of] Terumah during the season of wine-pressing and olive-pressing*. [There are] seventy days that they are believed about [the purity status of] consecrated foods and about medumma*, and about [the purity of] the kankan (a storage vessel for wine or oil), but not about Terumah. During the season of wine-pressing and olive-pressing, they are even believed about Terumah. They are believed about wine during the season of wine [production], and about oil during the season of oil [production], but not about wine during the season of oil [production], and not about oil during the season of wine [production]. Once the [season of] wine-pressing and oil-pressing passes, they return to being forbidden. [If] they brought him a wine jug of Terumah, he should not accept it from them, unless he said to him, "I have a revi'it of consecrated [wine] inside of it." [But if] he (i.e., the seller) brought it to the next winepress, even though he knows that this is the one (i.e., the same wine jug), he should not accept it from him. It so happened with Rabbi Tarfon that he was walking down the road and an old man happened upon him. He said to him, "Why is it that they 'sing your praises'? Is it not so that all your words are true and upright, but that you [nevertheless] accept Terumah on all the other days of the year from any person?" Said Rabbi Tarfon, "I will bury my sons if I don't have a halacha in my hands [directly] from Rabban Yochanan ben Zakkai, who said to me, you are permitted to accept Terumah on all the other days of the year from any person. Now [that] they are murmuring against me (see Jastrow, רנן), I shall [therefore] restrict myself from [my custom of] receiving Terumah on all the other days of the year from any person, unless he [declares that he] has inside [his wine jug] a revi'it of consecrated [wine]."

If tax collectors entered a house and wrote on the outside [that] everything that is in the house is [ritually] pure, they are believed as to the purity of [articles involved in] the purification rite [of the red heifer], but they are not believed about the purity of Terumah, and in Jerusalem they are believed as to the purity of all the consecrated utensils but not about Terumah, and during the season of the pilgrimmage festival, [they are even believed] about Terumah. One who buys utensils from am ha'aretz skilled craftspersons, and one who sells utensils to am ha'aretz skilled craftspersons are believed about the purity of [articles involved in] the purification rite, but are not believed about the purity of Terumah.

If the table [for the showbread] became impure, one immerses it at its time, and even on the Sabbath. It so happened that someone immersed the [Temple] menorah on a Festival, and there were Sadducees who said [mockingly], "Come and see the Pharisees, who [would even] immerse the light of the moon!"