[Regarding] two saliva specimens, one of which is tamei and one of which is tahor, we sus-pend [terumah] on account of touch-ing [the saliva], carrying [it], or causing [it] to move in the private domain, and for contact in the public domain when [the saliva] is moist, and for carrying [it] whether it is moist or dry.  [If] there was a single [specimen of] saliva, and one touched it, carried it or moved it in the public domain, we burn terumah on its account, and needless to say [terumah is burned on its ac-count] in a private domain.

These are uncertainties that the Sages ruled tahor: an uncertainty regarding drawn water in a mikveh; an uncertainty of tumah floating on the surface of water; an uncertainty of [tumah concerning] beverages, with regard to ac-quiring tumah, [the uncer-tainty is deemed] tamei, whereas with regard to conveying tumah, [it is deemed] tahor; an uncertainty concerning [tumah of] hands, with regard to acquiring tumah, to conveying tumah, and to becoming tahor is [deemed] tahor; an uncertainty in a public domain; an uncertainty concerning Rabbinical edicts; an uncertainty pertaining to chullin; an uncertainty concerning sheratzim; an uncertainty concerning afflictions [of tzaraas]; an uncertainty concerning nezirus; an uncertainty concerning firstborns, and an uncertainty concerning sacrificial offerings.

An uncertainty [concerning] tumah which is floating on the surface of water [is ruled tahor], whether in containers or on the ground. R’ Shimon says: In containers [the uncertainty is deemed] tamei, but on the ground [it is deemed] tahor.  R’ Yehu-dah says: An uncertainty relating to one’s descent [into the water] is [ruled] tamei; an uncertainty relating to his ascent [from the water] is [ruled] tahor.  R’ Yose says: Even if there is no [space in the water for anything] more than the person’s bulk and the tumah, he is tahor.

An uncertainty of [tumah involving] beverages with regard to acquiring tumah is [deemed] tamei; how so? [If] a tamei person stretched his leg among tahor beverages, [and] it is uncertain whether he touched [the beverages] or did not touch [them], the uncertainty is [ruled] tamei. [If] there was a tamei loaf in one’s hand, and he threw it among tahor beverages, [and] it is uncer-tain whether [the loaf] touched [the beverages] or did not touch [them], the uncertainty is [ruled] tamei.  And [an uncer-tainty concerning beverages] with regard to conveying tumah is [ruled] tahor; how so? [If] there was a staff in one’s hand and on its tip there was a tamei beverage and he threw it among tahor loaves, [and] it is uncertain whether [the liquid] touched [the loaves] or did not touch [them], the uncertainty is [ruled] tahor.

R’ Yose says: A [tumah] uncertainty of bev-erages, [with regard] to food, it is [ruled] tamei; [with regard] to utensils, it is [ruled] tahor. How so? [If there were] two barrels, one tamei and one tahor, and he made a dough using one of them, and it is uncertain whether he made it from the tamei [water] or if he made it from the tahor [water], this is an uncertainty concerning beverages [which with regard] to food is [ruled] tamei but [with regard] to utensils is [ruled] tahor.

An uncertainty concerning [tumah of] hands, with regard to acquiring tumah, to conveying tumah, and to becoming tahor, is [deemed] tahor.  An uncertainty in a public domain is [deemed] tahor.  An uncertainty concerning Rabbinical edicts: [if] one ate tamei foods, [or] drank tamei beverages, [or] if one’s head and the greater part of [his body] enters into drawn water, or if three lugin of drawn water fell on one’s head and the greater part of [his body], the uncertainty is [deemed] tahor. But [regarding] something which is an av hatumah of Rabbinic enactment, its uncertainty is [deemed] tamei.

An uncertainty pertaining to chullin: this [refers to] the taharah of perishus.  An uncertainty concerning sheratzim: [it is judged] according to its [status at the] time of discovery.  An uncertainty concerning afflictions [of tzaraas]: at the outset it is [deemed] tahor, as long as [the one afflicted] has not been confirmed to be tamei. [But] once he has been confirmed to be tamei, an uncertainty is [deemed] tamei.  An uncertainty concerning nezirus is permitted.  An uncertainty con-cerning firstborns: whether human firstborns or animal firstborns, either nonkosher or kosher [is decided leniently], for the bur-den of proof is on the one who seeks to extract [property] from his fellow.

An uncertainty concerning sacrificial offerings: [if] a woman has [a possible obligation because of] five doubtful [cases of] child-birth or five doubtful [cases of] zivah, she brings a single offering and [may then] eat sacrificial foods, and the other [offerings] are not incumbent upon her.

[If there were] a sheretz and a frog in a public domain, and similarly, [if there were] an olive-sized [piece] from a human corpse and an olive-sized [piece] from a neveilah, or a bone from a human corpse and a bone from a neveilah, or a clod of soil from ta-hor land and a clod of soil from a beis hapras, [or] a clod of soil from tahor land and a clod of soil from the Land of the Nations, [or] two paths, one tamei and one tahor, [and] one walked on one of [the paths] and it is not known on which of them he walked, [or] he formed a roof over one of them, and it is not known over which he formed a roof, [or] he caused one of them to move and it is not known which of them he caused to move, R’ Akiva rules [him] tamei, but the Sages rule [him] tahor.

[If] one said: “I touched this [object] but I do not know whether it is tamei or it is tahor,” [or] “I touched [one of the objects], but I do not know which of the two I touched,” R’ Akiva rules [him] tamei, but the Sages rule [him] tahor. R’ Yose rules [him] tamei in all [these cases], but rules [him] tahor in [the case of] the path, for it is the way of people to walk but it is not their way to touch.

[Regarding] two paths, one tamei and one tahor, [if] one walked on one of them and [then] prepared tohoros and they were eaten, he was sprinkled [once] and again and immersed and purified himself and [then] walked on the second [path] and pre-pared tohoros, they are tahor. If the first [tohoros] are still extant, these and those are suspended. If he did not purify [himself] in the interim, the first are suspended and the second should be burned.

[Regarding] a sheretz and a frog in the public domain, [if] someone touched one of them and prepared tohoros and they were eaten, [and] he immersed, touched the second [object] and prepared tohoros, these [tohoros] are tahor. If the first [tohoros] are still extant, these and those are suspended. If he did not immerse in the interim, the first [tohoros] are suspended and the sec-ond [tohoros] should be burned.

[Regarding] two paths, one tamei and one tahor, [if] someone walked on one of them and prepared tohoros, and his friend came and walked on the second [path] and prepared tohoros, R’ Yehudah says: If each of them inquired separately, both are [ruled] tahor. [But] if both [people] inquired together, both are [ruled] tamei. R’ Yose says: Either way, both are [ruled] tamei.

[Regarding] two loaves, one tamei and one tahor, [if someone] ate one of them and pre-pared tohoros and his friend came and ate the second [loaf] and prepared tohoros, R’ Yehudah says: If each of them inquired separately, both are [ruled] tahor. But if both inquired together, both are [ruled] tamei. R’ Yose says: Either way, both are [ruled] tamei.