There is a stringency in the Torah on the foods and liquids and madaf that is on zavim; on foods and liquids and madaf that are under the zav; on the bedding and the seat that is under the zav; from a person that is under a zav; on a person, whether under or over the zav; from bedding or a seat that is over the zav.

If most of something that is impure is on top of something that is pure, or on part of it, whether it is the zav [himself], or whether it is the bedding, it is impure. Part of the impure on the pure, or on part of it, whether it is the zav, or whether it is the bedding, it is impure. Part of he pure on the impure, or on part of it, if it is the zav, it is impure, and if it is the bedding, it is pure. Rabbi Shimon says, if part of the pure is on the impure, then even as to a zav, it is pure.

And these are the "connectors" (Zavim 5:4): Their teeth, their fingernails, and their hair. And these are the "parts of them" (ibid.): The tips of the fingers of the hands and feet. His phlegm, his mucus, his slaver, and his nasal flow, behold, they are all like his spit. The tears of his eyes, and the blood from his wound, and the milk in regards to a woman, and the blood that comes out of his mouth or from the tip of his finger defiles with the impurity of liquids. His unnatural discharge and his spit and his urine defile with impurity of greatest stringency. Sweat, rotten secretions, and excrement are pure. His seminal emission: Rabbi Eliezer says that it defiles by carrying and Rabbi Yehoshua says it does not defile by carrying, for it is impossible to have a seminal emission without urine.

Vessels that touch a zav or a zavah or a menstruant or a woman who recently gave birth or a leper or bedding or a seat defile two [degrees] and render unfit one [degree] of the one who touches, carries, or moves; but not on account of that which [touches them] in the act of carrying. With regards to the issue of a zav, or his spit, or his seminal emission, or his urine, or the blood of a menstruant, they defile two [degrees] and render unfit one [degree]. And as that which touches them on account of being carried, they do not defile, for there is no such thing as something that does not have in it the breath of life that defiles by movement; rather, only something that has in it the breath of life.

One who touches the wool of a [sheep] carcass or the strands emerging from [the surface of an object used by a zav for] riding, or the waters of purifications that are less than an olive's bulk defile two [degrees] and render unfit one [degree], for it is impossible to touch it without moving it. [If] he separates from the [source of impurity], he defiles one [degree] and renders unfit one [degree]. As to one [who touches one] who has intercourse with a menstruant, or one who engages in idol worship, he defiles one [degree] and renders unfit one [degree].

Idol worship is like a sheretz, and the things that pertain to [the idol] are like a sheretz, as it is said: "You are to consider [carved images] abominable (sheketz), yes, abominable" (Deut. 7:26, Fox tr.; see Lev. 11:43). Rabbi Akiva says, [idol worship] is like a menstruant, as it is said (Is. 30:22:): "You shall cast them out like a menstruant. 'Out!' you will say to them." Just as a menstruant defiles by carrying, so too idol worship defiles by carrying.

One who causes his head and most of his body to enter into a house of idolatry is impure. An earthenware vessel whose airspace enters into a house of idolatry is impure. Benches and cathedras (a soft chair with a back), most of which are brought into a house of idolatry, are impure.

Wine that an idolater used for his libation: If there is at least an olive's bulk in it, its impurity is stringent, and if not, its only impurity is the [typical] impurity of liquids.

One who eats from the carcass of a clean fowl, from the bones, or from the sinews, or from a clutch of eggs, from the blood or the meat of a living animal is pure. From the ovary of its eggs, from the craw, or from the the intestines, or [if] he melted the heart (alt., the "fat" (Beitzah 7a:9)) and swallowed it, he is impure. [If] he wrapped it up (karcha) in lettuce and swallowed it, it is impure. [If he wrapped it] in bast (cf. Pes. 115b:6) and swallowed it, he is pure. [If] he vomited it and it stayed in the place of swallowing (i.e., the throat), it defiles one [degree] and renders unfit [one degree]. [If] he vomited it and went back and swallowed it again, and it stayed in the place of swallowing, he defiles one [degree] and renders unfit [one degree]. [If] he swallowed it and it did not have at least an olive's bulk, he is completely pure. [If] he took a bird and ate it: If it has at least an olive's bulk, he is impure, and if not, he is pure.

[One who touches] the carcass of an animal with his face or the inside of his mouth is impure, but [if it only touches] the place of swallowing (i.e., the throat), he is pure. [One who touches] the carcass of a fowl with his face or with the inside of his mouth is pure, and with the place of swallowing, he is impure. It comes out that you could say that wherever this one defiles, that one renders pure, and wherever that one defiles, this one renders pure. The carcass of a fowl [requires] an amount equivalent to half a piece of bread to render the body [of a priest] unfit [for service], and this is one of the thirteen rulings governing the carcass of a clean fowl (Toh. 1:1). It defiles in an olive's bulk, and in the place of swallowing, in an egg's bulk for purposes of the impurity of food, the words of Rabbi Yehoshua. Rabbi Eliezer says, this one and that one are of an olive's bulk. And Rabbi Chaninah says, this one and that one are of an egg's bulk.

One who eats a limb from a living animal: [If he ate] from a clean domesticated animal or wild animal or fowl, [he is liable for eating] even the smallest amount. And [if he ate] from an impure animal, [he is only liable] if there is at least an olive's bulk. One who eats a limb from a living animal and [in the same sitting eats] from an unclean bird, behold, he receives eighty lashes, the words of Rabbi Yehuda and Rabbi Eliezer. And the Sages say, he only receives forty lashes.