[There are] thirteen things concerning the carcass of a kosher bird: it needs intention, it does not need preparation, it conveys the tumah of foods in the volume of an egg, the volume of an olive conveys tumah in the esophagus, someone who eats it needs the setting of the sun, [one] is liable on its account for entering the Temple, terumah is burned on its account, someone who eats a limb [severed] from it while it is alive receives forty [lashes, and] its slaughtering and melikah render its tereifah to be ta-hor; [these are] the words of R’ Meir. R’ Yehudah says: They do not render it tahor. R’ Yose says: Its slaughtering renders it tahor, but not its melikah.

[One] intended to sprinkle on something that can contract tumah, and sprinkled on something that cannot contract tumah, if there is [water] on the hyssop, he need not repeat; on something that cannot contract tumah, and he sprinkled on some-thing that can contract tumah, even if there is [water] on the hyssop, he must repeat.  On a person, and he sprinkled on an animal, if there is [water] on the hyssop, he need not repeat; on an animal, and he sprinkled on a person, if there is [water] on the hyssop, he must repeat.  Water that drips is valid; therefore it contaminates as chatas water.

[If] one sprinkles from a public window and he entered the Temple and the water was found to be invalid, he is exempt; from a private window and he enters the Temple and the water was found to be invalid, he is liable. But [the] Kohen Gadol, whether from a private window or from a public window, is exempt, since [the] Kohen Gadol is not liable for Temple entry.  They would slip in front of a public window and would tread [there] without restraint, since they said: Chatas water which has performed its task does not contaminate.

The tahor [person] holds a tamei hatchet with his garment, [and one] sprinkles on it; even though it has on it sufficient [wa-ter] for sprin- kling, he is tahor.  How much water is enough for sprinkling? Enough to dip the tips of the stalks and sprinkle. R’ Yehudah says: We view [the water] as if it is upon hyssop of copper.

[If] one sprinkles with tamei hyssop, if it contains an egg’s volume, the water is invalidated and his sprinkling is invalid; [if] it does not contain an egg’s volume, the water is valid, but his sprinkling is invalid. And it contaminates its fellow, and its fellow [contaminates] its fellow, even if they are one hundred.

One who is tahor for chatas [water] whose hands contracted tumah, his body is tamei and he contaminates his fellow, and his fellow [contaminates] his fellow, even if they are one hundred.

A flask of chatas [water] whose exterior contracted tumah, its inside is tamei, and it contaminates its fellow, and its fellow [contaminates] its fellow, even if they are one hundred.  The bell and the clapper [are considered] a connection.  [The] spindle for coarse material, one should not sprinkle on the spindle or on the whorl. And if he sprinkled, it is sprinkled. For flax, [it is considered] a connection.  The hide of a crib that is fastened to rings [is considered] a connection.  The block is not [considered] a connection, not for tumah and not for taharah.  All utensil handles which are bored [are considered] a connection. R’ Yochanan ben Nuri says: Even wedged [handles].

The saddle baskets, and the tarbal bed, and the horn of a coffin, and the horns of travelers, and the ring of keys, and the bastings of the launderers, and a garment that is stitched with kilayim, [are considered] a connection for tumah but not [considered] a connection for sprinkling.

The cover of a kettle that was attached to a chain, Beis Shammai say: [It is considered] a connection for tumah but not [con-sidered] a connection for sprinkling. Beis Hillel say: [If] one sprinkled on the kettle, the cover has been sprinkled [upon as well]; [if] he sprinkled on the cover, the kettle has not been sprinkled [upon].  All are eligible to sprinkle, except for a tumtum and a hermaphrodite and a woman, and a minor who does not have awareness.  A woman assists him and he sprinkles, and she holds the water for him and he dips and sprinkles. If she held his hand, even during the sprinkling, it is invalid.

[If] one dipped the hyssop by day and sprinkled by day, [it is] valid; by day and he sprinkled at night, at night and he sprin-kled by day, [it is] not valid. But he himself immerses at night and sprinkles by day, since we do not sprinkle until sunrise. And all of them that acted from dawn, [it is] valid.