[If] one pressed on a leek, or squeezed [water from] his hair with his garment, R’ Yose says: What emerges is included in [the law of] ”if [water] is placed,” but what [remains] is not included in [the law of] ”if [water] is placed,” because he intends that all of it should emerge.

[If] one blew on lentils to ascertain whether they are of good quality, R’ Shimon says: They are not included in [the law of] ”if [water] is placed.” But the Sages say: [They are] included in [the law of] ”if [water] is placed.”  And [if] one ate sesa-me [seeds] with his finger, [concerning] the liquid on his hand, R’ Shimon says: They are not included in [the law of] “if [wa-ter] is placed.” But the Sages say: They are included in [the law of] “if [water] is placed.”  [If] one hid his fruits in water because of thieves, [the fruits] are not included in [the law of] “if [water] is placed.” There was an incident with the people of Jerusalem who hid their pressed figs in water because of the extortionists, and the Rabbis ruled that they [the figs] were ta-hor.  [If] one placed his fruits in the rapids of a river in order to bring them with him, they are not included in [the law of] “if [water] is placed.”

[Regarding] the perspiration of houses, cisterns, ditches, and caves, it is tahor.  [Regarding] the perspiration of humans, it is tahor. [If] one drank tamei water and perspired, his perspiration is tahor.  [If one] entered drawn water and [then] perspired, his perspiration is tamei. [If] he dried himself and then perspired, his perspiration is tahor.

[Regarding] a bathhouse [that] is tamei, its perspiration is tamei. And a tahor [bathhouse], [its perspiration] is included in [the law of] “if [water] is placed.”  [Regarding] a pool in a house, [and] the house perspires on its account, if it is tamei, [then] the perspiration of the entire house that is on account of the pool is tamei.

[Regarding] two pools [of which] one [is] tahor and one [is] tamei, that which perspires closer to the tamei [pool], [its per-spiration is] tamei. [But that which perspires] closer to the tahor [pool], [its perspiration is] tahor. [That which is] equidistant between [the two pools], [its perspiration is] tamei.  [Regarding a piece of] tamei iron which one mixed with [a piece of] tahor iron, if the greater part [of the mixture] is from the tamei [iron], [it is] tamei. But if the greater part [of the mixture] is from the tahor [iron], [it is] tahor. [If the mixture consists] half [of the tamei iron] and half [of the tahor iron], [it is] tamei.  [Regarding] chamber pots into which both Jews and non-Jews urinate, if the greater part [of the urine in the pot] consists of the tamei [urine], [the mixture is] tamei. But if the greater part consists of the tahor [urine], [the mixture is] tahor. [If the mixture consists] half [of the tamei urine] and half [of the tahor urine], it is tamei. [Regarding] wastewater on which rainwater fell, if the greater part [of the mixture of water] is from the tamei [water], [the mixture is] tamei. But if the greater part [of the mixture] is from the tahor [water], [the mixture is] tahor. [If the mixture consists] half [of the tamei water] and half [of the tahor water], [the mixture is] tamei. When [is this]? When the wastewater preceded [the rainwater]. But if the rainwater preceded the wastewater, even [if only] a minute amount, [the mixture is] tamei.

[Regarding] one who tars his roof or washes his garment, and rain fell on them, if the greater part [of the mixture] is from the tamei [water], [the mixture is] tamei. But if the greater part [of the mixture] is from the tahor [water], [the mixture is] tahor. [If the mixture is] half [from the tamei water] and half [from the tahor water], [the mixture is] tamei. R’ Yehudah says: If they increased [their] dripping.

[In the case of] a city in which [both] Jews and non-Jews reside, and which contained a [public] bathhouse which operated on the Sabbath, if a majority [of the population] are non-Jews, one may bathe [in the baths] immediately [after the Sabbath]. But if a majority [of the population] are Jews, one must wait [an amount of time] sufficient to heat the hot water. [If the population] is equally divided, one must wait [an amount of time] sufficient to heat the hot water.  R’ Yehudah says: In [the case of] a small pool, if an important official is [living] in [the city], one may bathe in it immediately [after the Sabbath].

[If one] found in [that city] vegetables being sold, if a majority [of the population] are non-Jews, one may buy them immedi-ately. But if a majority [of the population] are Jews, he must wait [an amount of time] sufficient so that they could come from a nearby place. [If the population] is equally divided, he must wait [an amount of time] sufficient so that they could come from a nearby place. If an important official is [living] in [the city], one may buy [the vegetables] immediately [after the Sabbath].

[If one] found in [that city] an abandoned child, if a majority [of the population] are non-Jews, [the child is considered] a non-Jew. But if a majority [of the population] are Jews, [the child is considered] a Jew. [If the population] is equally divided, [the child is considered] a Jew.  R’ Yehudah says: We rule [on this child] based on the majority of those who [are wont to] abandon [their children].

[If one] found in [that city] a lost object, if a majority [of the population] are non-Jews, [the finder] is not required to an-nounce [the find]. But if a majority [of the population] are Jews, [the finder] is required to announce it. [If the population] is equally divided, [the finder] is required to announce it. If one found in [that city] bread, we rule [on the bread] based on [the identity of] the majority of bakers. If it was bread [made of] fine flour, we rule on it based on [the identity of] the majority of those who eat bread [made of] fine flour. R’ Yehudah says: If it was black bread, we rule on it based on [the identity of] the majority of those who eat black bread.

[If one] found in [that city] meat, we rule [on the meat] based on [the identity of] the majority of butchers. If [the meat] was cooked, we rule on it based on [the identity of] the majority of those who eat cooked meat.

[Regarding] one who finds produce on the road, if the majority [of people] bring their produce into their houses, [it is] ex-empt [from tithes]. But [if the majority take it] to sell in the market, [it is] obligated [in tithes]. [If] half [bring it to their hous-es] and half [take it to the market], [it is] demai.  [Regarding] a storeroom into which Jews and non-Jews place [pro-duce], if the majority [is from] non-Jews, it is definite [tevel]. And if the majority [is from] Jews, it is demai. [If] half [is from non-Jews] and half [from Jews], [it is] definite [tevel]; [these are] the words of R’ Meir. But the Sages say: Even if they are all non-Jews, and a single Jew places [produce] in [the storehouse], [it is] demai.

[Regarding] second [-year] produce that was greater than [produce] of the third [year], and [produce] of the third [year that was greater] than [produce] of the fourth [year], and [produce] of the fourth [year that was greater] than [produce] of the fifth [year], and [produce] of the fifth [year that was greater] than [produce] of the sixth [year], and [produce] of the sixth [year that was greater] than [produce] of the seventh [year], and [produce] of the seventh [year that was greater] than [produce] of [the year] following the seventh year, we follow the majority. [If] half [the produce is from one year] and half [from another year], [we] rule stringently.