Hyssop that is fit and vessels that are pure for the purification ritual are protected by a tightly fitting cover. Any doubt as to purity for terumah renders one pure for the purification ritual except for the hands, because they [create] a doubt* as to [the purity status of] the body (see Par. 9:8). A doubt as to hakaphtzin* renders one pure as to terumah [but] impure for the purification ritual, because it [creates] a doubt as to disqualification*. Wooden mats [on which a zav/zavah has sat] are pure for consecrated foods, for terumah, and for the purification ritual, but Rabbi Eliezer says, they are impure for the purification ritual and pure for consecrated foods and for terumah. [Said Rabbi Yehuda,*] even I said this, but my colleagues decreed against me that I must concede to them as to the purity [of wooden mats in regards to one performing the purification ritual].

[A pressed fig cake*] of terumah that fell inside the waters of purification [and] were taken out and eaten: Even if it was the size of an egg-bulk, whether it was pure or impure, [the waters remain] pure (contra. Par. 11:3). If so, there is no such thing as "pure for the purification ritual," for I say, the one who sprinkles was defiled through the waters [of purification], and the one sprinkles went back and defiled the waters. The hyssop was defiled, and the hyssop went back and defiled the waters. Said Rabbi Meir, to what case does this apply? To one who inserts a reed or a wood chip [into the vessel containing the waters of purification], but [as to one who] removed [the waters] with his hand, he becomes defiled, and he defiles the waters of purification. Rabbi Yosei and Rabbi Shimon say, one who is pure for [purposes of] terumah cannot defile the waters of purification, or the ashes of purification, or the one who sprinkles the waters of purification.

Anyone who requires immersion in water, whether according to Torah law or whether according to rabbinic law, before he enters the water, he defiles the waters of purification and the ashes of purification and the one who sprinkles the waters of purification via touch and carrying. Rabbi Eliezer says in the name of Rabbi Tarfon, an impure person may transport vessels that are pure for the purification ritual on a pole on his shoulder and need not be concerned.

Hyssop of a sacred tree or of idolatry or of a beguiled city is disqualified, and one should not sprinkle [with hyssop] of pure [terumah], but if he sprinkled it is fit. One should not sprinkle with young shoots or with bare stalks [of hyssop]. [If he sprinkled with young shoots] and entered the Temple, he is exempt, [but if he sprinkled with] bare stalks and entered the Temple, he is liable, the words of Rabbi Meir. And the Sages say, [if he sprinkled] with bare stalks and entered the Temple, he is exempt, but with young shoots and entered the Temple, he is liable. What are "young shoots"? [They are] stalks as to which [the buds] have not ripened, and "bare stalks" are those as to which [the buds] have not sprouted whatsoever, the words of Rabbi Meir. And the Sages say, "young shoots" are those in which [the buds] have not sprouted whatsoever," and "bare stalks" are stalks as to which [the buds] have not ripened.* They did not disagree as to the halacha; rather, as to the meaning of the words. One who reaps [hyssop] for the purification ritual is like one who reaps for food, the words of Rabbi Meir. Rabbi Yehuda and Rabbi Shimon say, like one who reaps for kindling.