All utensils have an exterior and an interior, such as pillows, mattresses, sacks, and martzufin; [these are] the words of R’ Yehudah. R’ Meir says: Any [utensil] that has loops has an exterior and an interior. [But] any [utensil] that does not have loops does not have an exterior and an interior. A table and a delufki have an exterior and an interior; [these are] the words of R’ Yehudah. [But] R’ Meir says: They have no exterior. And so too a tray without a rim.

An ox goad has an exterior and an interior, from seven [handbreadths] for the blade, [and] from four [handbreadths] for the prod; [these are] the words of R’ Yehudah. R’ Meir says: They do not have [an exterior and an interior]; [the measures of] four [handbreadths] and seven [handbreadths] were mentioned only with regard to remnants [of ox goads].

Measuring instruments used for wine and oil, and a zomalystera, and a mustard strainer, and a wine strainer, have an exterior and an interior; [these are] the words of R’ Meir. R’ Yehudah says: They do not have [an exterior and an interior]. R’ Shimon says: They do have [an exterior and an interior], [in that if] they were rendered tamei through their exterior, their contents [remain] tahor, but one must immerse [the entire utensil].

[Regarding] a rova and a half-rova, [if] the rova becomes tamei, the half-rova does not become tamei. [If] the half-rova becomes tamei, the rova does not become tamei. They said before R’ Akiva: Given that the half- rova is the exterior of the rova, a utensil whose interior became tamei, does not its exterior become tamei? He said to them: [This question] is that of the group [of students who sit] in front, or perhaps the rova is [considered] the exterior of the half-rova! [Thus,] a utensil whose exterior becomes tamei, its interior does not become tamei.

[If] the rova becomes tamei, the rova and its exterior are tamei, [but] the half-rova and its exterior are tahor. [If] the half-rova becomes tamei, the half-rova and its exterior are tamei, [but] the rova and its exterior are tahor. [If] the exterior of the rova becomes tamei, the exterior of the half-rova is tahor; [these are the] words of R’ Meir. But the Sages say: We do not divide exteriors. And when one immerses [this utensil], he must immerse it in its entirety.

[Regarding] the bases of utensils, and their rims, and their ears, and handles of utensils that can receive, upon which liquids fell, one dries them and they are tahor. But [regarding] all other utensils (that cannot hold pomegranates) which do not have an exterior and an interior, upon a part of which liquids fell, all of it is tamei. [Regarding] a utensil whose exterior was rendered tamei by liquids, its exterior is tamei, [but] its interior, its rim, its ears, and its handles are tahor. [If] its interior became tamei, all of it is tamei.

All utensils have an exterior and an interior, and they have a tzeviah place. R’ Tarfon says: [It was said with regard] to a large wooden trough. R’ Akiva says: [It was said with regard] to cups. R’ Meir says: [It was said with regard] to tamei hands and tahor hands. R’ Yose said: [The Sages] stated this ruling only [with regard] to tahor hands.

How? [If] one’s hands were tahor and the exterior of the cup was tamei, [if] he held it by its tzeviah place, he need not be concerned that perhaps his hands were rendered tamei by the exterior of the cup. [If] one was drinking from a cup whose exterior was tamei, he need not be concerned that perhaps the liquid in his mouth was rendered tamei by the exterior of the cup and then rendered tamei the [interior of the] cup. [Regarding] a kettle that is boiling [water], one need not be concerned that perhaps liquid left it, touched its exterior, and then returned to its inside.

Utensils of kodesh do not have an exterior and an interior, and they do not have a tzeviah place. And we may not immerse utensils within [other] utensils for kodesh. All utensils descend to tumah through thought, but they do not emerge from their tumah except through a physical change, for an action negates an action or a thought, but a thought negates neither an action nor a thought.

[Regarding] an Imkean sandal, and a drawstring-purse — R’ Yehudah says: Also a palm-strip basket, Rabban Shimon Ben Gamliel says: Also a Ludkean sandal [has] the same [law] — these are rendered tamei and rendered tahor without a craftsman. R’ Yose said: But are not all utensils rendered tamei and rendered tahor without a craftsman? Rather, these [utensils], even if they are undone, are tamei, for a layman is able to repair them. They only stated [the other law] with regard to a palm-strip basket, for even a craftsman is not able to repair it.

A drawstring-purse whose drawstrings were removed is tamei. If it was flattened out, it is tahor. If one attached a patch on its underside, it is tamei. [Regarding] a purse within a purse, one of which had become tamei through [contact with tamei] liquid, the other does not become tamei. The wrap of a diamond is tamei. [As for] the wrap of coins, R’ Eliezer rules it tamei, but the Sages rule it tahor.

The mitt of branch-gatherers is tahor. A zohn and a kneepad are tamei. Work-sleeves are tamei. But headbands are tahor. All gloves are tahor except for those of the branch-gatherers, because it [is used to] contain the sumac [berry]. [However,] if it tore, if it cannot hold most of the sumac [berry], it is tahor.

A sandal, one of whose side-flaps tore off and one repaired it, [is] tamei midras. If the second [side-flap] tears off and one repaired it, [the sandal] is tahor from midras [tumah], but is tamei [due to] contact with a midras. If one did not manage to repair the first [side-flap] before the second one tore off, [the sandal is] tahor. If its heelpiece tore off, or the toepiece was removed, or if it split in two, it is tahor. A solyam that tore in any way is tahor. [Regarding] a shoe that tore, if it cannot contain most of the foot, it is tahor. [Regarding] a shoe that is on the last, R’ Eliezer rules it tahor, but the Sages rule it tamei. All tied waterskins are tahor, except the one of the Arabs. R’ Meir says: [Those tied with] a temporary binding are tahor. [Those tied with] a permanent binding are tamei. R’ Yose says: All tied waterskins are tahor.