If food that was tithe had been rendered susceptible to impurity by a liquid, and a tevul yom or one with unwashed hands touched it, terumah of tithe may still be removed from it in purity, since it only has third degree uncleanness, and third degree uncleanness counts as clean in hullin.

A trough which is a tevulat yom, one may knead dough in it and cut off the portion for hallah and bring it near and call it by name [as hallah]; for it [the trough] has third degree uncleanness and third degree uncleanness is clean in hullin.

A flagon was a tevul yom and they filled it from a cask containing tithes from which terumah had not yet been taken: If one said, let this be terumah of tithe after nightfall, it becomes terumah of tithe. But if he said: let this be the food for the eruv, he has said nothing. If the cask was broken, the contents of the flagon still remain tithe from which terumah had not yet been taken. If the flagon was broken, then what is in the cask still remains tithe from which terumah had not yet been taken.

Originally they said: one may redeem [second tithe] for the produce of an am ha-arez. Later they reconsidered and said: also for money of his.Originally they said that if a man was being led out to execution and said, “Write a get for my wife”, they may write a get and give [it to her]. Later they reconsidered and said, even if he were leaving on a sea voyage or on a caravan journey. Rabbi Shimon Shezuri says: even if he were dangerously ill.

If Ashkelon grappling-irons were broken but their hooks remained, they remain susceptible to impurity. If a pitch-fork, winnowing-fan, or rake, and the same applies to a hair-comb, lost one of its teeth and it was replaced by one of metal, it is susceptible to impurity. And concerning all these Rabbi Joshua said: the scribes have here introduced a new principle of law, and I have no explanation to offer.

If one was taking terumah from a cistern and said: "Let this be terumah provided it comes up safely," [it is implied that he meant] safely from being broken or spilled, but not from becoming impure; But Rabbi Shimon says: also from impurity. If it were broken, it does not render [the contents of the cistern] subject to the restrictions of terumah. How far away can it be broken and still not make [the contents of the cistern] subject to terumah restrictions? Only so far that if it rolls back, it can reach the cistern. Rabbi Yose says: even if one had the intention of making such a stipulation, but did not do so, and it broke, it does not make the [contents of the cistern] subject to terumah restrictions, for this is a stipulation laid down by the court.