[If] a flask of [mei] chatas touched [a flask] of sacrificial food or of terumah, the [flask] of [mei] chatas is [rendered] tamei, [whereas] the [flask] of sacrificial food or of terumah is [declared] tahor. [If] both [flasks] are in his two hands, both of them are [rendered] tamei.  [If] both [flasks] are [wrapped] in separate papers, both of them are tahor.  [If] the [flask] of [mei] chatas is [wrapped] in paper and the [flask] of te-rumah is [placed directly] in his hand, both are [rendered] tamei.  [If] the [flask] of terumah is [wrapped] in paper and the [flask] of [mei] chatas is [directly] in his hand, both of them are tahor. R’ Yehoshua says: [The flask] of [mei] chatas is [rendered] tamei.  [If] they were placed on the ground and he touched them, [the flask] of mei chatas is tamei, [whereas the flask] of sacrificial food or of terumah is tahor.  [If] he caused them to move, R’ Yehoshua [declares it] tamei and the Sages [declare it] tahor.

A flask [containing mei chatas] that someone left uncovered, and upon returning he finds it covered, is unfit [for chatas use]. [If] he left it covered and upon returning he found it uncovered, if a weasel can drink from it, or a snake [according] to [the] words of R’ Gamliel, or dew descends into [the flask] at night, [the mei chatas] is unfit [for chatas use].  Chatas is not saved [from tumah by a] sealed cover. [However,] water that is not sanctified is saved [from tumah by means of a] sealed cover.

Any [tumah] uncertainty that is ruled tahor [with regard] to terumah is ruled tahor [with regard] to chatas. Any [tumah un-certainty] that is ruled suspended [with regard] to terumah is spilled out [with regard] to chatas. If tahor items were pre-pared on its basis, they are suspended.  Screens are tahor [with regard] to sacrificial foods, terumah, and chatas. R’ Eliezer says: Loosely connected boards are tamei [with regard] to chatas.

Pressed figs of terumah that fell into mei chatas and he took it and ate it, if its volume is like that of an egg, whether [it is] tamei or tahor, the water is [rendered] tamei, and the person who eats it is liable to death. [If] its volume is not like that of an egg, the water [remains] tahor, [but] the person who eats it is liable to death. R’ Yose says: [If it is] tahor, the water [re-mains] tahor.  A person who is tahor for [mei] chatas who immersed his head and the greater part of his body in mei chatas is [rendered] tamei.

Whatever requires immersion in water under Biblical law renders tamei sacrificial food, terumah, chullin, and [second] tithe, and is forbidden with regard to entering the Temple.  After immersion, it renders tamei sacri-ficial food and dis-qualifies terumah. [These are] the words of R’ Meir; but the Sages say: It disqualifies sacrificial food and terumah, and is permitted with regard to chullin and [second] tithe. And if he entered the Temple, whether before his immersion or after his immersion, he is liable.

Whatever requires immersion in water under Rabbinical law renders tamei sacrificial food and disqualifies terumah, but is permitted with regard to chullin and [second] tithe. [These are] the words of R’ Meir; but the Sages forbid in regard to [sec-ond] tithe.  After his immersion, he is permitted with regard to all of them.  And if he comes into the Temple, whether before his immersion or after his immersion, he is exempt.

Whatever needs immersion in water, whether under Biblical law or under Rabbinic law, renders tamei mei chatas, ashes [of the parah adumah], and [a person who is fit to] sprinkle mei chatas through contact or carrying; an eizov on which hechsher was effected, water that has not been sanctified, and an empty vessel that is tahor for mei chatas [are also rendered tamei] through contact or carrying. [These are] the words of R’ Meir; but the Sages say: Through contact, but not through carrying.

Any eizov that has an accompanying name is invalid. “This is an eizov” is valid. “Greek eizov,” “blue eizov,” “Roman eizov,” and “desert eizov” are invalid. [An eizov] of terumah that is tamei is invalid. [An eizov] of [terumah that is] tahor should not [be used for] sprinkling, but if he sprinkled [with it] it is valid.  One may not sprinkle with sprouts nor with [an eizov that has] berries. One is not liable [after being sprinkled] with sprouts upon entering the Temple. R’ Eliezer says: [One is] not [liable] even [after being sprinkled] with [an eizov that has] berries. These are sprouts: stalks that are not developed.

An eizov that one sprinkled with is valid for the taharah of a metzora.  [If] one harvested it for firewood and liquid fell on it, he dries it and it is valid.  [If] one harvested it for food, and liquid fell on it, even though he dried it, [it is] disquali-fied.  [If] he harvested it for [mei] chatas, it is as if he harvested it for food. [These are] the words of R’ Meir; R’ Yehudah, R’ Yose, and R’ Shimon say: It is as if he harvested it for firewood.

The mitzvah of eizov is three sprigs in which there are three stalks. R’ Yehudah says: [Three sprigs] of three three.  An eizov that has three sprigs, he separates it, and binds it. [If] he separated it but did not bind it, [or] bound it but did not sep-arate it, [or] neither separated it or bound it, it is valid.  R’ Yose says: The mitzvah of eizov is three sprigs in which there are three stalks, and its remainders are two, and its stubs are any amount.

A hyssop which is short, one lengthens with thread and a spindle, and dips [the hyssop] and raises [it], and grasps the hys-sop and sprinkles. R’ Yehudah and R’ Shimon say: Just as [the] sprinkling [is done] with the hyssop, so, too, [the] dipping [is done] with the hyssop.

One sprinkled, [and] it is uncertain whether [it came] from the thread [or] from the spindle [or] from the stalk, his sprinkling is invalid.  One sprinkled on two utensils, [and] it is uncertain whether he sprinkled on both of them [or that the chatas water] dripped from one [utensil] to the other, his sprinkling is invalid.  A needle which is placed on a shard of earthen-ware, and one sprinkled on it, [and] it is uncertain whether he sprinkled on the needle [or] whether it dripped from the shard of earthenware onto it, his sprinkling is invalid.  A glass flask whose mouth is narrow, one dips and raises in the usual manner. R’ Yehudah says: The first sprinkling.  Chatas water that was lessened, one dips even the tips of the stalks and sprinkles, provided that he does not soak up.  One intended to sprinkle in front of him and he sprinkled be-hind him, [or] behind him and he sprinkled in front of him, his sprinkling is invalid; in front of him, and he sprinkled to the sides in front of him, his sprinkling is valid.  [We] sprinkle on a person, with his consent and without his consent.  [We] sprinkle on a person and on utensils, even if there are one hundred.