The Sages enumerated ten stringencies that apply to sacrificial food and the vessels used in its preparation and storage which do not apply to teruma and its vessels, owing to the greater level of sanctity inherent in the former. Some of these stringencies have a basis in the Torah or are hinted at in verses, but they were expanded in scope and breadth by the Sages. Others are rabbinic decrees designed to avoid outright contamination of the sacred food. On the other hand, in view of the fact that everyone, including amei ha’aretz, adhered to the strictest standards in the preparation of sacrificial items, the Sages relied on amei ha’aretz for certain matters pertaining to sacrificial food, though ordinarily such people were not considered trustworthy regarding issues of ritual impurity. In actuality the trustworthiness afforded by the Sages in matters pertaining to sacrificial food was expanded beyond the sacrifices themselves, and was applied as well to other items that have a relationship to sacrifices. Consequently, the people of Judea, which is in close proximity to the Temple, were considered more trustworthy than others regarding the observance of ritual purity. The Sages showed leniency regarding certain other matters pertaining to the honor and sanctity of Jerusalem. Perhaps most sweeping of all was the leniency shown by the Sages during the time of the pilgrim Festivals. These occasions, when all of Israel assembled before God at the Temple, were considered times in which it was possible to rely completely on amei ha’aretz in all matters regarding ritual purity. This was based on the necessity to maintain harmony among all the various factions and individuals in Israel at this time of unity, when, in the words of the biblical verse, “All the men of Israel gathered…knit together [ḥaverim] as one man” (Judges 20:11).