One who touches a zav, or whom a zav touches, who moves a zav or whom a zav moves, defiles by contact food and liquids and vessels that are rinsed, but not by carrying. A general principle was stated by Rabbi Joshua: anyone that defile garments while still in contact [with their source of uncleanness] also defiles foods and liquids so as to become [unclean] in the first grade, and the hands so that they become [unclean] in the second grade; but they do not defile people or earthenware vessels. After they separated from their source of uncleanness they defile liquids so as to become [unclean] in the first grade, and food and the hands so that they become [unclean] in the second grade, but they do not defile garments.

They said yet another general principle: All that is carried above a zav becomes defiled, but all those things above which he is carried are clean except objects on which he can sit or lie upon, and a person. How so? If a zav had his finger beneath a layer of stones and one that was clean was above, he conveys uncleanness at two [degrees of remove] and disqualifies [terumah] at one [further remove]. If he separated [from the source of uncleanness] he still defiles at one remove and disqualifies [terumah] at yet one [further remove]. If the unclean one was above, and the clean person below, he defiles at two [removes], and disqualifies [terumah] at yet one [further remove]. If he separated [from the source of uncleanness], he defiles at one [remove] and disqualifies [terumah] at yet one [more remove]. If foods or liquids, or objects on which he could sit or lie upon or other articles were above, they defile at one remove, and disqualify [terumah] at one [further remove]. If they had become separated [from the source of uncleanness], they defile at one [remove] and disqualify [terumah] at one [more remove]. All objects fit to sit or lie upon that were below defile at two [removes], and disqualify [terumah] at one [more remove]. If they had become separate [from the source of uncleanness], they defile at two [removes] and disqualify [terumah] at one [more remove] Foods and liquids and other articles that are below, remain clean.

Whatever carries or is carried by objects on which one sits or lies upon remain clean, except for a person. Whatever carries or is carried by carrion is clean, except for one that shifts it. Rabbi Eliezer says: also one that carries it. Whatever carries or is carried upon a corpse remains clean, except for one that overshadows, or a person when he shifts it.

If part of an unclean person rests upon a clean person, or part of a clean person upon an unclean person, or if things connected to an unclean person [rest] upon a clean person, or if things connected to a clean person upon one unclean, he becomes unclean. Rabbi Shimon says: if part of an unclean person is upon a clean person, he is unclean; but if part of a clean person is upon one that is unclean, he is clean.

If an unclean person rests upon part of an object fit to lie upon, or a clean person rests upon part of an object fit to lie upon, it becomes unclean. If part of an unclean person rests on an object fit to lie upon, or part of a clean person rests upon an object fit to lie upon, it remains clean. Thus we find that impurity enters it and goes out of it by its lesser part. Similarly, if a loaf of terumah was placed upon an object fit to lie upon [that was unclean] and there paper in between, whether it was above or below, it remains clean. Similarly, in the case of a stone with scale disease it remains clean. Rabbi Shimon pronounced such a case unclean.

He who touches a zav, or a zavah, a menstruant, or a woman after childbirth, or a metzora, or any object on which these had been sitting or lying, conveys uncleanness at two [removes] and disqualifies [terumah] at one [further remove]. If he separated, he still conveys uncleanness at one [remove], and disqualifies [terumah] at one [further remove]. This is true whether he had touched, or had shifted, or had carried, or was carried.

If one touches the discharge of a zav, his spittle, semen or urine, or the blood of a menstruant, he conveys uncleanness at two [removes], and disqualifies [terumah] at one [more remove]; If he separated, he defiles at one [remove] and disqualifies [terumah] at one [more remove]. This is the case whether he had touched or moved it. Rabbi Eliezer said: also if he had carried it.

If he carried something which was ridden upon, or if he was carried on it, or he had shifted it, he defiles at two [removes], and disqualifies [terumah] at one [more remove]; But if he became separated [from the uncleanness], he defiles at one [remove] and disqualifies [terumah] at one [more remove]. If he carried nevelah (carrion), or the hatat waters sufficient for a sprinkling, he defiles at two [removes], and disqualifies [terumah] at one [more remove]; But if he became separated, ,he defiles at one [remove] and disqualifies [terumah] at one [more remove].

He who ate nevelah of a clean bird, and it still is in his gullet, defiles at two [removes], and disqualifies [terumah] at one [more remove]. If he put his head within the air-space of an oven, the oven remains clean. But if he vomited or swallowed it, he defiles at one [remove] and disqualifies [terumah] unfit at one [more remove]. But as long as it is still in his mouth, until he swallows it, he remains clean.

He who touches a dead sheretz, or semen, or he that has suffered corpse uncleanness, or a metzora during his days of counting, or hatat waters of insufficient quantity with which to perform the sprinkling, or carrion, or an object ridden upon [by a zav], defiles at one [remove] and disqualifies [terumah] at one [more remove]. This is the general principle: anyone who touches anything that according to the Torah is a "father of uncleanness" defiles at one [remove] and disqualifies [terumah] at one [more remove], except [for the corpse] of a human. If he had become separated, he defiles at one [remove] and renders [terumah] unfit at one [more remove].

The following disqualify terumah:One who eats foods with first degree uncleanness; Or one who eats food with second degree uncleanness; And who drinks unclean liquids. And the one who has immersed his head and the greater part of him in drawn water; And a clean person upon whose head and greater part of him there fell three logs of drawn water; And a scroll [of Holy Scriptures], And [unwashed] hands; And one that has had immersion that same day; And foods and vessels which have become defiled by liquids.