If a sack full of produce was put by the side of a river or by the side of the mouth of a cistern or on the steps of a cavern, and [the produce] absorbed water, all [the produce] which absorbed the water comes under the law of ‘if water be put’. Rabbi Judah says: all [the produce] which faced the water comes under the law of ‘if water be put’, but all [the produce] which did not face the water does not come under the law of ‘if water be put’.

A jar full of produce which was put into liquids, or a jar full of liquids was put into produce and [the produce] absorbed, all [the produce] which absorbed comes under the law of ‘if water be put’. Concerning what liquids were they speaking? Water, wine and vinegar; but all the other liquids do not cause susceptibility to uncleanness. Rabbi Nehemiah says pulse is insusceptible, because pulse does not absorb [liquids].

One who drew hot bread off the side of an oven and put it upon the mouth of a jar of wine: Rabbi Meir declares it susceptible to uncleanness; But Rabbi Judah declares it insusceptible. Rabbi Yose declares it insusceptible in the case of wheat bread and susceptible in the case of barley bread, because barley absorbs [liquids].

If one sprinkled [the floor of] his house [with water] and put wheat therein and it became moist: If [the moisture came] from the water, it comes under the law of ‘if water be put’; But if [the moisture came] from the stones [on the floor], it does not come under the law of ‘if water be put’. If one washed his garment in a tub and put wheat therein and it became moist: If [the moisture came] from the water, it comes under the law of ‘if water be put’; But if [the moisture came] of itself, it does not come under the law of ‘if water be put’. If one put [produce] in sand for it to become moist, this comes under the law of ‘if water be put’. It happened with the men of Mahoz that they used to moisten [their produce] with sand, and the sages said to them: if you have always acted in this manner, you have never prepared your food in purity.

If one moistened [produce] with drying clay: Rabbi Shimon says: if there was still in it dripping liquid, it comes under the law of ‘if water be put’; But if there was not, it does not come under the law of ‘if water be put’. If one sprinkled his threshing-floor with water, he need not be concerned lest wheat be put there and it become moist. If one gathered grass with the dew still on it in order to moisten wheat with it, it does not come under the law of ‘if water be put’, But if his intention was for this purpose, it does come under the law of ‘if water be put’. If one carried wheat to be milled and rain came down upon it and he was glad of it, it comes under the law of ‘if water be put’. Rabbi Judah said: one cannot help being glad of it. Rather, [it comes under the law] only if he stopped [on his way].

If his olives were put on the roof and rain came down upon them and he was glad of it, it comes under the law of ‘if water be put’. Rabbi Judah said: one cannot help being glad of it. Rather, [it comes under the law] only if he plugged up the gutter or if he shook the water [onto the olives].

If one lowered wheels or the gear of oxen into water at the time of the hot east wind in order that they might become tightened, this comes under the law of ‘if water be put’. If one took down a beast to drink, the water which came up on its mouth comes under the law of ‘if water be put’, but that which came up on its feet does not come under the law of ‘if water be put’. If he intended that its feet should be washed, even the water that came up on its feet comes under the law of ‘if water be put’. At the time of footsoreness or of threshing it always causes susceptibility to uncleanness. If a deaf-mute, an imbecile or a minor took it down, even though his intention was that its feet should be washed, it does not come under the law of ‘if water be put’, because with these the act alone counts, but not the intention.