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text: Mishnah Yadayim
  משנה ידים
  Eighteen Treatises from the Mishna
  
  
  Mishnah Yadayim
  
  
  
  
  
  A quarter [of a <i>log</i>, a specific unit of volume] of water is to be poured onto the hands, for [the ritual washing of the hands for] one person, and even for two. Half of a <i>log</i> [is to be poured from] for three or four. And from [a vessel containing] one <i>log</i> [of water], five or ten or even one hundred [people may wash their hands]. Rabbi Yose says: but only provided there not be less than a quarter [of a <i>log</i> remaining] for the last one of them [to wash]. One may add [water, by pouring it onto the hands past where it had fallen] on the second [pouring of water; i.e. on a third pouring, one can pour past where the waters fell on the second pouring]. But one may not add on the first [pouring; i.e. on the second pouring, one may not pour past where the waters fell on the first pouring]. 
  One may pour [water for washing] onto the hands from all [kinds of] vessels, even from vessels of bovine dung, from vessels of stone, or from earthen vessels. One may not pour [water for washing] onto the hands out of the sides of vessels [i.e. from vessel fragments], nor using the [broken off] bottom of a large jug, nor using the bung of a cask, nor may one pour [water] onto [the hands of] his fellow out of the hollow of his [own] hand, since one may only fill, sanctify, or sprinkle the <i>chatat</i> waters [the waters containing the ashes of the red heifer, used as part of the purification ritual] with a vessel, nor may one take them into one's hands. And nothing can be preserved [from being rendered impure, in cases of an impurity caused by being overshadowed by an enclosed area containing an Origin of impurity] by means of a tight seal [which can sometimes protect against an overshadowing impurity], unless it is [contained within] a [whole] vessel. And something can only be preserved from [being rendered impure by an impure object contained beside it within] an earthenware vessel if it is itself a vessel.
  Regarding waters which have become unfit for animals to drink, if they are in [any kind of] vessels, they are invalid [for washing one's hands]; and if they are in the ground [i.e. in a ditch], they are valid [for washing with them, by immersing one's hands in them]. If ink, sap, or metallic dye fall into them and change their appearance, they are invalid [i.e. the waters are invalid for washing]. If they had been used for any occupation, or if one soaked one's bread in them, they are invalid. Shimon, the Teimani said: even if one intended to soak [one's bread] in these [waters], and it fell into those [waters instead], they are valid [for washing].
  If one rinsed vessels in them, or if one cleaned out measuring vessels with them, they [i.e. the waters used] are invalid. If one rinsed out [already] rinsed or new vessels, they are valid [i.e. the waters are valid to be used for washing]. Rabbi Yose invalidates [the waters] regarding new ones.
  Waters into which the baker has dipped [unbaked] rolls are invalid. And when he [instead] rinses his hands in them [and then splashes the rolls with water from his hands], they are valid [i.e. the waters in which he rinsed his hands]. Anyone is valid to pour onto the hands [of another person, in order to wash them], even a deaf-mute, <i>shoteh</i>, or a minor. A man may place a cask between his knees to pour [the water over his hands, to wash them], or tip a barrel onto its side and pour [onto his hands]. An ape may pour [water for washing] onto one's hands. Rabbi Yose considers these two [i.e. tipping a barrel or using an ape] to be invalid.
  
  
  
  If one poured [water] onto one of his hands in one washing [i.e. pouring only once], his hand is pure. If [one poured] onto both of his hands in one washing, Rabbi Meir considers them impure until one pours [onto one's hands, in one pouring,] a quarter [of a <i>log</i>, a specific unit of volume, of water]. If a loaf of <i>terumah</i> [a portion of a crop given to a priest, which can only be consumed by priests or their household] falls into them [i.e. into the quarter <i>log</i> of waters which one washed one's hands with] it is pure. Rabbi Yose considers it impure.
  Regarding one who poured out the first [waters poured for washing] onto one place [i.e. the waters fell onto a certain area on the ground], and the second [waters poured for washing] onto another place, if a loaf of <i>terumah</i> falls into the first [waters], it is impure; and if [it falls] into the second [waters], it is pure. Regarding one who poured out the first and the second [waters] onto one place, if a loaf of <i>terumah</i> falls [into those waters], it is impure. If one poured out the first [waters], and finds [afterwards] a splinter or a pebble on his hands, his hands are impure [if he poured the second waters before removing them], since the latter [i.e. the second] waters only purify the waters on the hand [but not the waters on the splinter or pebble, which can then, in turn, render the hand impure once more]. Rabbi Shimon ben Gamliel says: anything produced from the water is pure [i.e. does not prevent hands from becoming pure if it is on them while they are being washed].
  The hands may be rendered impure or pure up to the wrist. How so? If one poured the first [pouring] up to the wrist, and the second [pouring] beyond the wrist, and they [i.e. some of the waters flowed down and] ran back onto the hand, it is pure. If one poured the first and the second [pourings of water] beyond the wrist, and they ran back onto the hand, it is impure. If one poured the first over one hand, and then changed his mind and poured the second over both hands, they are impure. If one poured the first over both hands, and then changed his mind and poured the second over one hand, his hand is pure. If one poured over one hand, and then rubbed it against its fellow [hand], it is impure. If [one rubbed it] against one's head, or against a wall, it is pure. Four or five [people] may pour [water over their hands to wash them] alongside one another or [when their hands are] above one another, provided they be loose, so the waters can enter into them.
  If there is an uncertainty as to whether they [i.e. the waters which one used to wash one's hands] have  been used for any occupation or have not been used for any occupation, or an uncertainty as to whether they contained the required measure [for washing] or did not contain the required measure, or an uncertainty as to whether they were impure or pure [waters], their uncertainties [in all these cases] are pure, since they [i.e. the Sages] said: The uncertainty of hands regarding whether they can be rendered impure, or render impurity, or be rendered pure, is pure [i.e. in all those circumstances of uncertainty they are assumed to be pure]. Rabbi Yose says: regarding [the uncertainty as to] whether they can be rendered pure, they are impure. How so? If one's hands were pure, and before him are two impure loaves, and there is an uncertainty as to whether he touched or did not touch [the impure loaf]; or if one's hands were impure, and before him are two pure loaves, and there is an uncertainty as to whether he touched or did not touch [either of the loaves]; or if one of one's hands was impure and the other pure, and before him are two pure loaves, and he touched one of them, and there is an uncertainty as to whether he touched with the impure [hand] or with the pure one; or if one's hands were pure, and before him are two loaves, one impure and one pure, and he touched one of them, and there is an uncertainty as to whether he touched the impure one or the pure one; or if one of one's hands was impure and one pure, and before him are two loaves, one impure and one pure, and he touched both of them, and there is an uncertainty as to whether [he touched] the impure [loaf] with the impure [hand] and the pure [loaf] with the pure [hand], or the pure [loaf] with the impure [hand] and the impure [loaf] with the pure [hand]. The hands [in all of these cases of uncertainty] are they were [i.e. with regard to their purity status, remaining either pure or impure], and the loaves [as well] are as they were.
  
  
  
  If one's hand enters into a blighted house [i.e. a leperous house], the hands are [rendered to be of a] primary [degree of impurity], according to Rabbi Akiva. And the Sages say: the hands are [rendered with a]  secondary [degree of impurity]. Anything that renders garments impure instantly upon contact, renders the hands to be of a primary [degree of] impurity, according to Rabbi Akiva. And the Sages say: [it renders the hands] to be [of a] secondary [degree of impurity]. They said to Rabbi Akiva, "Where is there any place that we find that the hands are [rendered impure in a] primary [degree]?" He said to them, "And how [else] is it possible that they can be rendered [impure in a] primary [degree] without one's body having been rendered impure, except in this instance!" Food items and vessels which were rendered impure by liquids, render the hands to be of a secondary [degree of] impurity, according to Rabbi Yehoshua. And the Sages say: that which was rendered impure by an Origin of impurity renders the hands impure; [and that which was rendered impure] by a derivative impurity does not render the hands impure. Rabbi Shimon ben Gamliel said, "It happened that a woman came before my father, and said to him, 'My hands entered into the air-space of an [impure] earthenware vessel.' He said to her, 'My daughter, through what was its impurity [caused]?' But I did not hear what she said to him." The Sages said, "The matter is elucidated: that which was rendered impure by an Origin of impurity renders the hands impure; [and that which was rendered impure] by a derivative impurity does not render the hands impure."
  Anything that invalidates <i>terumah</i> [a portion of a crop which must be given to a priest, and can only be consumed by priests or their household] renders the hands to be of a secondary [degree of] impurity. One hand renders its fellow [hand] impure, according to Rabbi Yehoshua. And the Sages say: something [of a] secondary [degree of impurity] cannot render something to be [of a] secondary [degree of impurity]. He said to them: Are not sacred scriptures [of a] secondary [degree of impurity], and they render hands to be impure [with a secondary degree of impurity]!? They said to him: we cannot infer Words of Torah [i.e. laws in the written Torah] from Words of Scholars [i.e. laws in the oral Torah], nor Words of Scholars from Words of Torah, nor Words of Scholars from Words of Scholars.
  Tefillin straps with the Tefillin render the hands impure. Rabbi Shimon says: Tefillin straps do not render the hands impure.
  The margins in a book [i.e. a Torah scroll], those at the top and those at the bottom and those at the beginning and at the end [of the scroll], render the hands impure. Rabbi Yose says: that [margin] which is at the end does not render the hands impure until a pole [i.e. a roller] is fashioned for it.
  A book [i.e. a Torah scroll] which was erased leaving only eighty-five letters in it, like the portion of (Numbers 10:35-36), "And it was when the Ark was raised...,"‏ renders the hands impure. A scroll on which are written eighty-five letters, like the portion of, "And it was when the Ark was raised...,"‏ renders the hands impure. All sacred scriptures render the hands impure. The Song of Songs and Ecclesiastes render the hands impure. Rabbi Yehudah says: The Song of Songs renders the hands impure, but there is a dispute regarding Ecclesiastes. Rabbi Yose says: Ecclesiastes does not render the hands impure, and there is a dispute regarding The Song of Songs. Rabbi Shimon says: Ecclesiastes is among the [relative] leniencies of Beit Shammai, and the [relative] stringencies of Beit Hillel. Rabbi Shimon ben Azzai said, "I have a recieved tradition from the mouths of seventy-two elders, on the day they inducted Rabbi Elazar ben Azaria into his seat [as head] at the Academy, that The Song of Songs and Ecclesiastes render the hands impure." Rabbi Akiva said, "Mercy forbid! No one in Israel ever disputed that The Song of Songs renders the hands impure, since nothing in the entire world is worthy but for that day on which The Song of Songs was given to Israel; for all the Scriptures are holy, but The Song of Songs is the Holy of Holies! And if they did dispute, there was only a dispute regarding Ecclesiastes." Rabbi Yochanan ben Yehoshua, the son of Rabbi Akiva's father-in-law, said, "In accordance with words of Ben Azzai, thus did they dispute, and thus did they conclude."
  
  
  
  On that very day [on which Rabbi Elazar ben Azaria was inducted into his seat as head at the Academy], they voted and concluded regarding a trough for [the washing of] feet, [capable of containing] between two <i>log</i> [a specific measure of volume] to nine <i>kav</i> [a specific measure of volume, equivalent to four <i>log</i>, that if it became cracked it may [still] be rendered impure with <i>midras</i> impurity [a type of impurity due to being sat on by certain types of impure individuals, rendering something an origin of impurity]. For Rabbi Akiva [contrary to the conclusion reached that day] says: a trough for feet is as its name indicates [i.e. even though a cracked trough could technically be used to sit upon, its utility with regard to whether or not in can be rendered impure is determined by whether it can still be used for washing one's feet].
  On that very day they said: "All offerings which were offered not for their own sake [i.e. but rather with some other intention] are valid, only they are not counted to absolve the owners from their obligation, with the exception of the paschal offering and the sin-offering; [this is true of] the paschal offering in its [designated] time, and the sin-offering at all times. Rabbi Eliezar says: and even the guilt-offering [is an exception]; the paschal sacrifice in its [designated] time, and the sin-offering and the guilt-offering at all times. Rabbi Shimon ben Azzai said: "I have a recieved tradition from the mouths of seventy-two elders, on the day they inducted Rabbi Elazar ben Azaria into his seat [as head] at the Academy, that all offerings which may [generally] be eaten and which have been offered not for their own sake [i.e. but rather with some other intention] are valid, only they are not counted to absolve the owners from their obligation, with the exception of the paschal offering and the sin-offering." Ben Azzai [by limiting the statement to offerings which may be eaten] only added the burnt-offering [as an exception], and the Sages did not concede to him.
  On that very day they said: What is the status [of the lands] of Ammon and  Moav on the Seventh [the Sabbatical year of agrarian rest]? Rabbi Tarphon decreed: [those residing in those lands must pay] tithes for the poor. And Rabbi Elazar ben Azaria decreed: [they must bring] <i>ma'aser sheini</i> [the second tithe of produce, which must be taken to Jerusalem and consumed there]. Rabbi Yishmael said, "Elazar ben Azaria, the onus is upon you to prove your assertion, for you rule stringently, and anyone who rules more stringently, the onus is upon him to bring proof!" Rabbi Elazar ben Azaria said to him, "Yishmael, my brother, I have not deviated from the regular order of the years [with regard to the series indicating which tithes one is obligated to bring each year], but my brother Tarphon has deviated, therefore the onus to bring proof rests upon him!" Rabbi Tarphon responded, "Egypt is outside of the land [of Israel], and Ammon and Moav are outside of the land [of Israel]; just as Egypt [has a requirement that its inhabitants pay] tithes for the poor during the Seventh [the Sabbatical year], so too Ammon and Moav [should require their inhabitant to likewise pay] tithes for the poor during the Seventh." Rabbi Elazar ben Azaria responded, "Babylon is outside of the land [of Israel], and Ammon and Moav are outside of the land [of Israel]; just as Babylon [pays] <i>ma'aser sheni</i> during the Seventh, so too Ammon and Moav [should likewise pay] <i>ma'aser sheini</i> during the Seventh." Rabbi Tarphon said, "Egypt, being near [to the land of Israel], was made [to require the payment of] tithes for the poor, so that the poor of Israel may be supported by it during the Seventh; so too Ammon and Moav, which are near [the land of Israel], are made [to require the payment of] tithes for the poor, so that the poor of Israel may be supported by them during the Seventh." Rabbi Elazar ben Azaria said to him, "You thereby are like one who provides them with increased money, yet truly only loses souls! Would you defraud the heavens from sending down neither dew nor rain, as it is said (Malachi 3:8), 'Shall a man defraud God? For you have defrauded Me. Yet you say: Through what have we defrauded You? Through tithes and terumah.'" Rabbi Yehoshua said, "I will thereby respond as to my brother Tarphon [i.e. expanding on his reasoning], although not regarding the [specific] matter of which he spoke: [the decree regarding the status of] Egypt is a new enactment, [whereas that regarding] Babylon is an old enactment, and the matter in question before us is a new enactment; let a conclusion regarding a new enactment be drawn from a new enactment, and do not let a conclusion regarding a new enactment be drawn from an old enactment! [Moreover, the decree regarding the status of] Egypt is an enactment of the elders, [whereas that regarding] Babylon is an enactment of the prophets, and the matter in question before us is an enactment of the elders; let a conclusion regarding an enactment of the elders be drawn from an enactment of the elders, and do not let a conclusion regarding an enactment of the elders be drawn from an enactment of the prophets!" They [the Sages] voted and concluded: [The lands of] Ammon and Moav must tithe the tithes for the poor during the Seventh. When Rabbi Yose ben Durmaskit came to Rabbi Eliezer in Lod, he said to him, "What innovative idea was there among you in the Beit Midrash today?" He said to him, "They voted and concluded that Ammon and Moav must tithe the tithes for the poor during the Seventh." Rabbi Eliezer wept and exclaimed, (Psalms 25:14) "'The secrets of the Lord are for those who fear Him, and His covenant to be made known to them!' Go forth and tell them, 'Think nothing of your vote! I have a received tradition from Rabban Yochanan ben Zakkai, who heard it from his rabbi, and his rabbi from his rabbi, up to the law of Moshe from Sinai, that Ammon and Moab tithe the tithes for the poor during the Seventh.'"
  On that very day, Yehuda, an Ammonite convert, came and stood before them in the Beit Midrash, and said to them, "What is my status with regard to whether I can enter [via marriage] into the congregation [of Israel]?" Rabban Gamliel said to him, "You are prohibited." Rabbi Yehoshua said to him, "You are permitted." Rabban Gamliel said to him, "The verse says, (Deuteronomy 23:4) 'An Ammonite and a Moavite may not enter into the congregation of the Lord, even to the tenth generation,' and so forth." Rabbi Yehoshua said to him, "And are the Ammonites or Moavites still [dwelling] in their own place? Sancheriv, king of Assyria, already arose and blended all the nations, as the verse says, (Isaiah 10:13) 'I have removed the borders of nations, and I have plundered their treasures, and like a great warrior laid low the inhabitants.'" Rabban Gamliel said to him, "The verse [also] states, (Jeremiah 49:6) 'And afterwards I shall return the captives of the children of Ammon,' and they are already returned." Rabbi Yehoshua said to him, "The verse [also] states, (Amos 9:14) 'And I shall return the captives of my nation Israel,' [and Judah], and they are not yet returned." They [the Sages, subsequently] permitted him [the Ammonite convert] to enter into the congregation.
  The [Aramaic] translations which are in [the books of] Ezra and Daniel render the hands impure. [Aramaic] translations written in Hebrew, and Hebrew written in translation or in [ancient] Hebrew characters, do not render the hands impure. They [i.e. sacred Scriptures] never render impurity, unless they are written in Assyrian [i.e. square] characters, on parchment, and with ink.
  The Sadducees say: We denounce you, Pharisees! For you say that holy Scriptures render the hands impure, but the books of Homer [literally: Hameiras, i.e. secular books] do not render the hands impure. Rabban Yochanan ben Zakkai said "And is this alone all we have [to object to] over Pharisees? For they also say that the bones of a donkey are pure, but the bones of Yochanan the high priest are impure." They [the Sadducees] said to him, "In accordance with their love is their impurity, so that one does not fashion the bones of his father or his mother into spoons." He said to them, "So too regarding the sacred Scriptures; in accordance with their love is their impurity; and the books Homer, which are not beloved, do not render the hands impure."
  The Sadducees say: We denounce you, Pharisees, for you declare pure the stream [which flows when a liquid is poured from a clean vessel into an unclean one]! The Pharisees say: We denounce you, Sadducees, for you declare pure a channel of water which flows from a cemetery! The Sadducees say: We denounce you, Pharisees, for you say, if my ox or my donkey cause any damage, I am liable [to compensate], but if my manservant or maidservant cause any damage, I am exempt [from compensating]! Just as with regard to my ox and my donkey, with which I am not obligated to perform any mitzvot, and I am thereby [still] liable [to compensate] for damages, does it not follow with regard to my manservant or maidservant, with whom I am obligated to perform mitzvot, that I should be liable [to compensate] for damages [which they cause]?! They [the Pharisees] said to them, "No. If [i.e. just because] you stated this [law] with regard to my ox or my donkey, which do not have cognitive capabilities, would you say this with regard to my manservant or maidservant who do have cognitive capabilities?!" For [if that logical leap is made], if I offend [one of] them, he may go and set fire to another's [grain] pile, and I will be liable to pay for damages!"
  A Galilean Sadducee said, "I denounce you, Pharisees, for you inscribe [the name of] the sovereign alongside [the name of] Moshe on a bill of divorce! The Pharisees say: We denounce you, Galilean Sadducee, for you inscribe [the name of] the sovereign alongside the [Divine] Name on the [same] page! And not only that, but you inscribe [the name of] the sovereign on the top, and the [Divine] Name on the bottom, as the verse states, (Exodus 5:2) "And Pharaoh said, 'Who is the Lord that I should hearken to his voice to release Israel?'" And what did he says when he was smitten by [by the plagues]? (Exodus 9:11) "The Lord is the Righteous One."