[Concerning] any liquid with which one was pleased at the beginning even though he was not pleased at the end, or if he was pleased at the end even though he was not pleased at the beginning, it is included in [the law of] ”if [water] is placed.”  Tamei liquids convey tumah whether one was pleased or was not pleased [with the wetting].

[If] one shook a tree to dislodge from it food or a tamei object, it is not included in [the law of] ”if [water] is placed.” To dis-lodge from it liquid, Beis Shammai say: What emerges and what remains on [the tree] are included in [the law] of ”if [water] is placed.” Beis Hillel say: What emerges is included in [the law of] ”if [water] is placed,” but what remains on [the tree] is not included in [the law of] ”if [water] is placed,” because he intends that all of it should be dislodged.

[If] one shook a tree and [fruit] fell onto another [tree], or [one shook] a branch and [fruit] fell onto another [branch], and under them were seeds or vege- tables that were attached to the ground: Beis Shammai say: It is included in [the law of] ”if [water] is placed.” Beis Hillel say: It is not included in [the law of] ”if [water] is placed.”  R’ Yehoshua said in the name of Abba Yose Chali-Kufri, a leader of Tivon: You should wonder yourself, if there is a liquid that [generates susceptibility to tumah] in the Torah unless he places it with intent, for it is stated: “But if water had been placed on a seed.”

[If] one shook a bundle of vegetables and [the water] fell from the upper part [of the bundle] to the lower part, Beis Sham-mai say: It is included in [the law of] ”if [water] is placed.” Beis Hillel say: It is not included in [the law of] ”if [water] is placed.” Beis Hillel said to Beis Shammai: But if one shook a [vegetable] stalk, should we be concerned that [the water] went from [one] leaf to [another] leaf? Beis Shammai said to them: Because the stalk [is] one [item], but a bundle [comprises] many stalks. Beis Hillel said to them: If one brought up a sack full of fruits and placed them on the banks of a river, should we be concerned [that the water] descended from the top [of the sack] to the bottom? But, if he brought up two [sacks] and placed them one on top of the other, the bottom [one] is included in [the law of] ”if [water] is placed.” R’ Yose says: The bottom [sack] is [also] tahor.

[Regarding] a zav, a zavah, a niddah, a woman who has given birth, and a metzora who died, they convey tumah through masa until their flesh decays. [But] a non-Jew who dies is pure of conveying tumah through masa.  Beis Shammai say: All women who die, are niddos. But Beis Hillel say: Only one who died [when she actually was] a niddah is a niddah.

[If] a woman died and a reviis of blood flowed from her, [the blood] conveys tumah as a bloodstain, and it conveys tumah via a roof. R’ Yehudah says: It does not convey tumah as a blood-stain, because it became dislodged after she died. But R’ Yehudah agrees in [the case of] a woman who was sitting on the birthing stool and died and a reviis of blood flowed from her, that it conveys tumah as a bloodstain. R’ Yose said: Therefore it does not convey tumah via a roof.

At first they said: [a woman] who is observ-ing her days of tohar blood may pour water for the pesach-offering. They subse-quently changed to say: With regard to kodashim she is like someone touched by one who was rendered tamei by a corpse, in accordance with the words of Beis Hillel. [But] Beis Shammai say: [She is] even like one who [himself] was rendered tamei by a corpse.

But they agree that she may eat maaser [sheni], and [that] she may break off [a portion of dough as] challah, and place [it] in proximity [to the remainder of the dough] and designate it [as challah]. And [that] if some of her saliva or her tahor blood fell on a loaf of terumah, it is tahor.  Beis Shammai say: She requires immersion [in a mikveh] at the conclusion [of her days of tohar blood]. But Beis Hillel say: She does not require immersion at the conclusion [of her days of tohar blood].

[Regarding a woman] who discharged [uterine blood] on the eleventh day [of her zivah days] and she immersed that night and had relations [with her husband], Beis Shammai say: They render tamei the couch and seat [on which they rest], and they are obligated to [bring] an offering. Beis Hillel say: They are exempt from [bringing] an offering.  [If] she im-mersed on the following day and [then] had relations with her husband and afterward she discharged [uterine blood], Beis Shammai say: They render tamei the couch and seat [on which they rest] but they are exempt from [bringing] an offering. But Beis Hillel say: This [husband] is an intemperate one.  And they agree in [the case of a woman] who discharged blood in the middle of the eleven days [of zivah] and immersed that night and had relations [with her husband], that they render tamei the couch and seat [on which they rest] and they are liable to [bring] an offering. [If] she immersed on the fol-lowing day, and had relations [with her husband], this is bad behavior, and what they touch and [the liability to an offering for] their cohabitation is pending.