The chambers, [if] they are built in the consecrated area but open into the unconsecrated area, their interior is unconsecrated but their roofs are consecrated; [if] they are built in the unconsecrated area but open into the consecrated area, their interior is consecrated but their roofs are unconsecrated; [if] they are built in [both] the consecrated and unconsecrated areas and they are open to [both] the consecrated and the unconsecrated areas, their interiors and their roofs, from the consecrated area and inwards is consecrated; from the unconsecrated area and outwards is unconsecrated.

Maaser sheni that entered Jerusalem and was contaminated, whether it was contaminated by an av hatumah or whether it was contaminated by a v'lad hatumah, whether inside [Jerusalem] or outside, Beis Shammai say: All should be redeemed and eaten inside, except for that which was contaminated by an av hatumah outside. But Beis Hillel say: All of it should be re-deemed and eaten outside, except for that which was contaminated by a v'lad hatumah inside.

[Produce] that was purchased with maaser sheni money that became tamei should be redeemed. R' Yehudah says: It should be buried. They said to R' Yehudah: Now if maaser sheni itself, which [when it] becomes tamei is to be redeemed, [then] the [produce] purchased with maaser sheni money, [when it] becomes tamei, is it not logical that it is to be redeemed?! He said to them: No! For if you will say this for maaser sheni itself, which is redeemed when tahor at a distant location; shall you say this concerning [produce] that was purchased with maaser sheni money, which is not redeemed when tahor at a distant location?

A deer that one bought with maaser sheni money and died is buried with its hide. R' Shimon says: It is redeemed. [If] he bought it live and slaughtered it and it became tamei, it is redeemed. R' Yose says: It is buried. [If] he bought it slaughtered and it became tamei, it is like produce.

[If] someone lends containers for maaser sheni, even though he has closed them, maaser [sheni] does not acquire [the containers]. [If] he poured into them unspecified [wine], as long as he has not closed them, maaser does not acquire [them]; once he has closed them, maaser acquires [them]. As long as he has not closed them, they are nullified in one hundred and one; once he has closed them, they prohibit in any amount. As long as he has not closed them, he sets aside terumah from one for all; but once he has closed them, he sets aside terumah from each one.

Beis Shammai say: He opens and pours into the vat, but Beis Hillel say: He opens and does not need to pour. When are these things said? In a place where it is the way [for containers] to be sold closed; but in a place where it is the way [for containers] to be sold open, the container does not go to chullin. But if he wants to be strict with himself to sell by measure, the container goes out to chullin. R' Shimon says: Even [if] one says to his friend: “I am selling you this barrel except for containers,” the container goes out to chullin.

[If] someone moves produce of maaser sheni from a location where it is expensive to a location where it is inexpensive, or from a location where it is inexpensive to a location where it is expensive, he redeems it at the price of its [current] location. [If] someone brings produce from the threshing floor to the city, or barrels of wine from the wine-press to the city, the profit goes to [maaser] sheni, while the expenses come from his household.

One redeems maaser sheni according to the inexpensive rate: [the rate] at which the shopkeeper buys, not at which he sells; [the rate] at which the moneychanger takes perutos, not [the rate] at which the moneychanger amasses [them]. But one may not redeem maaser sheni by estimation: That which has a known value is re-deemed based on the pronouncement of one witness; but that which does not have a known value is redeemed on the pronouncement of three: such as wine that has started to sour, or fruit that has decayed, or coins that have rusted.

[If] the householder says, “for a sela,” and another says, “for a sela,” the householder has precedence, since he adds a fifth. [If] the householder says, “for a sela,” and another says, “for a sela and an issar,” [he] of the sela and an issar has priority, since he adds to the principal. One who redeems his own maaser sheni adds to it a fifth, whether it is his or whether it was given to him as a gift.

Stratagems may be used upon maaser sheni. How so? A person may say to his adult son or daughter, [or] to his male or female Hebrew slave: “Here are these coins for you, and redeem for yourself this maaser sheni.” But he may not say this to his son or daughter who are minors, or to his Canaanite male or female slave, since their hand [i.e., power] is like his hand [i.e., power].

[If] he was standing at the threshing floor and does not have coins in his hand, he says to his friend: “These fruits are hereby given to you as a gift”; he then says, “These are hereby redeemed upon coins that are in the house.”

[If] he drew maaser [sheni] worth a sela from him but did not manage to redeem it until it stood at two, he gives him a sela and profits a sela, and the maaser sheni is his. [If] he drew maaser [sheni] worth two [selas] from him but did not manage to redeem it until it stood at a sela, he gives him a sela of chullin and a sela of his maaser sheni [funds]. If he was an am haaretz, he gives him demai.

One who redeems maaser sheni but did not designate it by name, R' Yose says: This is sufficient; R' Yehudah says: He must specify. [If] he was talking with a woman about matters of her divorce or her betrothal, and he gave her her bill of divorce or [an object to effect] her betrothal, but did not specify, R' Yose says: This is sufficient. R' Yehudah says: He must specify.