Mishnah Yadayim

מֵי רְבִיעִית נוֹתְנִין לַיָּדַיִם, לְאֶחָד, אַף לִשְׁנַיִם. מַחֲצִית לֹג, לִשְׁלשָׁה אוֹ לְאַרְבָּעָה. מִלֹּג, לַחֲמִשָּׁה וְלַעֲשָׂרָה וּלְמֵאָה. רַבִּי יוֹסֵי אוֹמֵר, וּבִלְבַד שֶׁלֹּא יִפְחֹת לָאַחֲרוֹן שֶׁבָּהֶם מֵרְבִיעִית. מוֹסִיפִין עַל הַשְּׁנִיִּים וְאֵין מוֹסִיפִין עַל הָרִאשׁוֹנִים:

[A minimum of] a quarter [of a log] of water must be poured over the hands for one [person] and even for two. A minimum of half a log must be poured over the hands for three or four persons. A minimum of one log [is sufficient] for five, ten, or one hundred persons. Rabbi Yose says: as long as there is not less than a quarter of a log left for the last person among them. More [water] may be added to the second water, but more may not be added to the first water.

Mishnah Yadayim 1:1 · Mishnah Yomit by Dr. Joshua Kulp

בְּכָל הַכֵּלִים נוֹתְנִין לַיָּדַיִם, אֲפִלּוּ בִכְלֵי גְלָלִים, בִּכְלֵי אֲבָנִים, בִּכְלֵי אֲדָמָה. אֵין נוֹתְנִין לַיָּדַיִם, לֹא בְדָפְנוֹת הַכֵּלִים, וְלֹא בְשׁוּלֵי הַמַּחַץ, וְלֹא בִמְגוּפַת הֶחָבִית. וְלֹא יִתֵּן לַחֲבֵרוֹ בְחָפְנָיו, מִפְּנֵי שֶׁאֵין מְמַלְּאִין וְאֵין מְקַדְּשִׁין וְאֵין מַזִּין מֵי חַטָּאת וְאֵין נוֹתְנִים לַיָּדַיִם אֶלָּא בִכְלִי. וְאֵין מַצִּילִין בְּצָמִיד פָּתִיל אֶלָּא כֵלִים, שֶׁאֵין מַצִּילִין מִיַּד כְּלִי חֶרֶשׂ אֶלָּא כֵלִים:

Water may be poured over the hands out of any kind of vessel, even out of vessels made of animal dung, out of vessels made of stone or out of vessels made of clay. Water may not be poured from the sides of [broken] vessels or from the bottom of a ladle or from the stopper of a jar. Nor may one pour [water] over the hands of his fellow out of his cupped hands. Because one may not draw, nor sanctify, nor sprinkle the water of purification, nor pour water over the hands except in a vessel. And only vessels closely covered with a lid protect [their contents from uncleanness]. And only vessels protect [their contents from uncleanness] inside earthenware vessels.

Mishnah Yadayim 1:2 · Mishnah Yomit by Dr. Joshua Kulp

הַמַּיִם שֶׁנִּפְסְלוּ מִשְּׁתִיַּת הַבְּהֵמָה, בְּכֵלִים, פְּסוּלִים. וּבְקַרְקָעוֹת, כְּשֵׁרִים. נָפַל לְתוֹכָן דְּיוֹ, קוֹמוֹס, וְקַנְקַנְתּוֹם וְנִשְׁתַּנּוּ מַרְאֵיהֶן, פְּסוּלִין. עָשָׂה בָהֶם מְלָאכָה אוֹ שֶׁשָּׁרָה בָהֶן פִּתּוֹ, פְּסוּלִין. שִׁמְעוֹן הַתִּמְנִי אוֹמֵר, אֲפִלּוּ נִתְכַּוֵּן לִשְׁרוֹת בָּזֶה וְנָפַל לַשֵּׁנִי, כְּשֵׁרִים:

Water which had become so unfit that it could not be drunk by a beast: If it was in a vessel it is invalid, But if it was in the ground it is valid. If there fell into [the water], dye, or gum or sulphate of copper and its color changed, it is invalid. If a person did any work with it or soaked his bread in it, it is invalid. Shimon of Teman says: even if he intended to soak his bread in one water and it fell into another water the water is valid.

Mishnah Yadayim 1:3 · Mishnah Yomit by Dr. Joshua Kulp

נָטַל אֶת הָרִאשׁוֹנִים לְמָקוֹם אֶחָד, וְאֶת הַשְּׁנִיִּים לְמָקוֹם אַחֵר, וְנָפַל כִּכָּר שֶׁל תְּרוּמָה עַל הָרִאשׁוֹנִים, טָמֵא, וְעַל הַשְּׁנִיִּים, טָהוֹר. נָטַל אֶת הָרִאשׁוֹנִים וְאֶת הַשְּׁנִיִּים לְמָקוֹם אֶחָד, וְנָפַל כִּכָּר שֶׁל תְּרוּמָה, טָמֵא. נָטַל אֶת הָרִאשׁוֹנִים וְנִמְצָא עַל יָדָיו קֵיסָם אוֹ צְרוֹר, יָדָיו טְמֵאוֹת, שֶׁאֵין הַמַּיִם הָאַחֲרוֹנִים מְטַהֲרִים אֶלָּא הַמַּיִם שֶׁעַל גַּבֵּי הַיָּד. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, כֹּל שֶׁהוּא מִבְּרִיַּת הַמַּיִם, טָהוֹר:

If he poured the first water over his hands [while standing] in one place, and the second water over his hands [while standing] in another place, and a loaf of terumah fell on the first water, the loaf becomes unclean. But if it fell on the second water it remains clean. If he poured the first and the second water [while standing] in one place, and a loaf of terumah fell onto the water, the loaf becomes unclean. If he poured the first water over his hands and a splinter or a piece of gravel is found on his hands, [his hands] remain unclean, because the latter water only makes the first water on the hands clean. Rabban Shimon ben Gamaliel says: if any creature from the water [was on the hands while they are being cleaned] they are clean.

Mishnah Yadayim 2:2 · Mishnah Yomit by Dr. Joshua Kulp

הַיָּדַיִם מִטַּמְּאוֹת וּמִטַּהֲרוֹת עַד הַפֶּרֶק. כֵּיצַד. נָטַל אֶת הָרִאשׁוֹנִים עַד הַפֶּרֶק, וְאֶת הַשְּׁנִיִּים חוּץ לַפֶּרֶק, וְחָזְרוּ לַיָּד, טְהוֹרָה. נָטַל אֶת הָרִאשׁוֹנִים וְאֶת הַשְּׁנִיִּים חוּץ לַפֶּרֶק וְחָזְרוּ לַיָּד, טְמֵאָה. נָטַל אֶת הָרִאשׁוֹנִים לְיָדוֹ אַחַת וְנִמְלַךְ וְנָטַל אֶת הַשְּׁנִיִּים לִשְׁתֵּי יָדָיו, טְמֵאוֹת. נָטַל אֶת הָרִאשׁוֹנִים לִשְׁתֵּי יָדָיו וְנִמְלַךְ וְנָטַל אֶת הַשְּׁנִיִּים לְיָדוֹ אַחַת, יָדוֹ טְהוֹרָה. נָטַל לְיָדוֹ אַחַת וְשִׁפְשְׁפָהּ בַּחֲבֶרְתָּהּ, טְמֵאָה. בְּרֹאשׁוֹ אוֹ בַכֹּתֶל, טְהוֹרָה. נוֹטְלִין אַרְבָּעָה וַחֲמִשָּׁה זֶה בְצַד זֶה אוֹ זֶה עַל גַּבֵּי זֶה, וּבִלְבַד שֶׁיְּרַפּוּ שֶׁיָּבֹאוּ בָהֶם הַמָּיִם:

Hands become unclean and are made clean as far as the joint. How so? If he poured the first water over the hands as far as the joint and poured the second water over the hands beyond the joint and the latter flowed back to the hands, the hands are clean. If he poured the first and the second water over the hands beyond the joint and they flowed back to the hands, the hands remain unclean. If he poured the first water over one of his hands and then changed his mind and poured the second water over both his hands, they are unclean. If he poured the first water over both his hands and then changed his mind and poured the second water over one of his hands, his one hand becomes clean. If he poured water over one of his hands and rubbed it on the other hand it remains unclean. If he rubbed it on his head or on the wall it is clean. Water may be poured over the hands of four or five persons, each hand being by the side of the other, or being one above the other, provided that the hands are held loosely so that the water flows between them.

Mishnah Yadayim 2:3 · Mishnah Yomit by Dr. Joshua Kulp

סָפֵק נַעֲשָׂה בָהֶם מְלָאכָה סָפֵק לֹא נַעֲשָׂה בָהֶם מְלָאכָה, סָפֵק יֵשׁ בָּהֶם כַּשִּׁעוּר סָפֵק שֶׁאֵין בָּהֶם כַּשִּׁעוּר, סָפֵק טְמֵאִים סָפֵק טְהוֹרִין, סְפֵקָן טָהוֹר, מִפְּנֵי שֶׁאָמְרוּ, סְפֵק הַיָּדַיִם לִטָּמֵא וּלְטַמֵּא וְלִטָּהֵר, טָהוֹר. רַבִּי יוֹסֵי אוֹמֵר, לִטָּהֵר, טָמֵא. כֵּיצַד. הָיוּ יָדָיו טְהוֹרוֹת וּלְפָנָיו שְׁנֵי כִכָּרִים טְמֵאִים, סָפֵק נָגַע סָפֵק לֹא נָגַע, הָיוּ יָדָיו טְמֵאוֹת וּלְפָנָיו שְׁנֵי כִכָּרִים טְהוֹרִים, סָפֵק נָגַע סָפֵק לֹא נָגַע. הָיוּ יָדָיו אַחַת טְמֵאָה וְאַחַת טְהוֹרָה וּלְפָנָיו שְׁנֵי כִכָּרִים טְהוֹרִים, נָגַע בְּאַחַד מֵהֶם, סָפֵק בַּטְּמֵאָה נָגַע סָפֵק בַּטְּהוֹרָה נָגַע. הָיוּ יָדָיו טְהוֹרוֹת וּלְפָנָיו שְׁנֵי כִכָּרִים, אֶחָד טָמֵא וְאֶחָד טָהוֹר, נָגַע בְּאַחַד מֵהֶן, סָפֵק בַּטָּמֵא נָגַע סָפֵק בַּטָּהוֹר נָגַע. הָיוּ יָדָיו אַחַת טְמֵאָה וְאַחַת טְהוֹרָה וּלְפָנָיו שְׁנֵי כִכָּרִים אֶחָד טָמֵא וְאֶחָד טָהוֹר, נָגַע בִּשְׁתֵּיהֶן, סָפֵק טְמֵאָה בַטָּמֵא וּטְהוֹרָה בַטָּהוֹר, אוֹ טְהוֹרָה בַטָּמֵא וּטְמֵאָה בַטָּהוֹר, הַיָּדַיִם כְּמוֹ שֶׁהָיוּ וְהַכִּכָּרִים כְּמוֹת שֶׁהָיוּ:

If there was a doubt whether any work has been done with the water or not, a doubt whether the water contains the requisite quantity or not, a doubt whether it is unclean or clean, in these cases the doubt is considered to be clean because they have said in a case of doubt concerning hands as to whether they have become unclean or have conveyed uncleanness or have become clean, they are considered to be clean. Rabbi Yose says: in a case [of doubt as to] whether they have become clean they are considered to be unclean. How so? If his hands were clean and there were two unclean loaves before him and there was a doubt whether he touched them or not; Or if his hands were unclean and there were two clean loaves before him and there was a doubt whether he touched them or not; Or if one of his hands was unclean and the other clean and there were two clean loaves before him and he touched one of them and there was a doubt whether he touched it with the unclean hand or with the clean hand; Or if his hands were clean and there were two loaves before him one of which was unclean and the other clean and he touched one of them and there was a doubt whether he touched the unclean one or the clean one; Or if one of his hands was unclean and the other clean and there were two loaves before him one of which was unclean and the other clean, and he touched both of them, and there is a doubt whether the unclean hand touched the unclean loaf or whether the clean hand touched the clean loaf or whether the clean hand touched the unclean loaf or whether the unclean hand touched the clean loaf The hands remain in the same state as they were before and the loaves remain in the same state as they were before.

Mishnah Yadayim 2:4 · Mishnah Yomit by Dr. Joshua Kulp

הַמַּכְנִיס יָדָיו לְבַיִת הַמְנֻגָּע, יָדָיו תְּחִלּוֹת, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, יָדָיו שְׁנִיּוֹת. כֹּל הַמְטַמֵּא בְגָדִים בִּשְׁעַת מַגָּעוֹ, מְטַמֵּא אֶת הַיָּדַיִם לִהְיוֹת תְּחִלּוֹת, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, לִהְיוֹת שְׁנִיּוֹת. אָמְרוּ לוֹ לְרַבִּי עֲקִיבָא, הֵיכָן מָצִינוּ שֶׁהַיָּדַיִם תְּחִלָּה בְכָל מָקוֹם. אָמַר לָהֶם, וְכִי הֵיאַךְ אֶפְשָׁר לָהֶן לִהְיוֹת תְּחִלָּה אֶלָּא אִם כֵּן נִטְמָא גוּפוֹ, חוּץ מִזֶּה. הָאֳכָלִין וְהַכֵּלִים שֶׁנִּטְמְאוּ בְמַשְׁקִין, מְטַמְּאִין אֶת הַיָּדַיִם לִהְיוֹת שְׁנִיּוֹת, דִּבְרֵי רַבִּי יְהוֹשֻׁעַ. וַחֲכָמִים אוֹמְרִים, אֶת שֶׁנִּטְמָא בְאַב הַטֻּמְאָה, מְטַמֵּא אֶת הַיָּדַיִם. בִּוְלַד הַטֻּמְאָה, אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, מַעֲשֶׂה בְאִשָּׁה אַחַת שֶׁבָּאָת לִפְנֵי אַבָּא, אָמְרָה לוֹ, נִכְנְסוּ יָדַי לַאֲוִיר כְּלִי חֶרֶשׂ. אָמַר לָהּ, בִּתִּי, וּבַמֶּה הָיְתָה טֻמְאָתָהּ, וְלֹא שָׁמַעְתִּי מָה אָמְרָה לוֹ. אָמְרוּ חֲכָמִים, מְבֹאָר הַדָּבָר. אֶת שֶׁנִּטְמָא בְאַב הַטֻּמְאָה, מְטַמֵּא אֶת הַיָּדַיִם. בִּוְלַד הַטֻּמְאָה, אֵינוֹ מְטַמֵּא אֶת הַיָּדָיִם:

If a person puts his hands inside a house with scale disease, his hands have first degree uncleanness, the words of Rabbi Akiba. But the sages say: his hands have second degree uncleanness. Whoever defiles garments: at the time when he touches [the uncleanness], he defiles hands so that they have first degree uncleanness, the words of Rabbi Akiba. But the sages say: such that they have second degree of uncleanness. They said to Rabbi Akiba: where do we find anywhere that hands have first degree uncleanness? He said to them: but how is it possible for them to become unclean with first degree uncleanness without his whole body becoming unclean? Only in these cases [can they have first degree uncleanness]. Foods and vessels which have been defiled by liquids convey second degree of uncleanness to the hands, the words of Rabbi Joshua. But the sages say: that which has been defiled by a father of uncleanness conveys uncleanness to the hands, but that which has been defiled by an offspring of uncleanness does not defiled the hands. Rabban Shimon ben Gamaliel said: it happened that a certain woman came before my father and said to him, "My hands went into the air-space inside an earthenware vessel." He said to her: "My daughter, what was the cause of its uncleanness?" But I did not hear what she said to him. The sages said: the matter is clear that which has been defiled by a father of uncleanness conveys uncleanness to the hands, but that which has been rendered unclean by an offspring of uncleanness does not defiled the hands.

Mishnah Yadayim 3:1 · Mishnah Yomit by Dr. Joshua Kulp

כֹּל הַפּוֹסֵל אֶת הַתְּרוּמָה, מְטַמֵּא אֶת הַיָּדַיִם לִהְיוֹת שְׁנִיּוֹת. הַיָּד מְטַמְּאָה אֶת חֲבֶרְתָּהּ, דִּבְרֵי רַבִּי יְהוֹשֻׁעַ. וַחֲכָמִים אוֹמְרִים, אֵין שֵׁנִי עוֹשֶׂה שֵׁנִי. אָמַר לָהֶם, וַהֲלֹא כִתְבֵי הַקֹּדֶשׁ שְׁנִיִּים מְטַמְּאִין אֶת הַיָּדַיִם. אָמְרוּ לוֹ, אֵין דָּנִין דִּבְרֵי תוֹרָה מִדִּבְרֵי סוֹפְרִים, וְלֹא דִבְרֵי סוֹפְרִים מִדִּבְרֵי תוֹרָה, וְלֹא דִבְרֵי סוֹפְרִים מִדִּבְרֵי סוֹפְרִים:

Anything which disqualifies terumah defiles hands with a second degree of uncleanness. One [unwashed] hand defiles the other hand, the words of Rabbi Joshua. But the sages say: that which has second degree of uncleanness cannot convey second degree of uncleanness. He said to them: But do not the Holy Scriptures which have second degree of uncleanness defile the hands? They said to him: the laws of the Torah may not be argued from the laws of the scribes, nor may the laws of the scribes be argued from the laws of the Torah, nor may the laws of the scribes be argued from [other] laws of the scribes.

Mishnah Yadayim 3:2 · Mishnah Yomit by Dr. Joshua Kulp

סֵפֶר שֶׁנִּמְחַק וְנִשְׁתַּיֵּר בּוֹ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת, כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמֵּא אֶת הַיָּדַיִם. מְגִלָּה שֶׁכָּתוּב בָּהּ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמָּא אֶת הַיָּדַיִם. כָּל כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם. שִׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִין אֶת הַיָּדַיִם. רַבִּי יְהוּדָה אוֹמֵר, שִׁיר הַשִּׁירִים מְטַמֵּא אֶת הַיָּדַיִם, וְקֹהֶלֶת מַחֲלֹקֶת. רַבִּי יוֹסֵי אוֹמֵר, קֹהֶלֶת אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם וְשִׁיר הַשִּׁירִים מַחֲלֹקֶת. רַבִּי שִׁמְעוֹן אוֹמֵר, קֹהֶלֶת מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. אָמַר רַבִּי שִׁמְעוֹן בֶּן עַזַּאי, מְקֻבָּל אֲנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, בַּיּוֹם שֶׁהוֹשִׁיבוּ אֶת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בַּיְשִׁיבָה, שֶׁשִּׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִים אֶת הַיָּדַיִם. אָמַר רַבִּי עֲקִיבָא, חַס וְשָׁלוֹם, לֹא נֶחֱלַק אָדָם מִיִּשְׂרָאֵל עַל שִׁיר הַשִּׁירִים שֶׁלֹּא תְטַמֵּא אֶת הַיָּדַיִם, שֶׁאֵין כָּל הָעוֹלָם כֻּלּוֹ כְדַאי כַּיּוֹם שֶׁנִּתַּן בּוֹ שִׁיר הַשִּׁירִים לְיִשְׂרָאֵל, שֶׁכָּל הַכְּתוּבִים קֹדֶשׁ, וְשִׁיר הַשִּׁירִים קֹדֶשׁ קָדָשִׁים. וְאִם נֶחְלְקוּ, לֹא נֶחְלְקוּ אֶלָּא עַל קֹהֶלֶת. אָמַר רַבִּי יוֹחָנָן בֶּן יְהוֹשֻׁעַ בֶּן חָמִיו שֶׁל רַבִּי עֲקִיבָא, כְּדִבְרֵי בֶן עַזַּאי, כָּךְ נֶחְלְקוּ וְכָךְ גָּמְרוּ:

A scroll on which the writing has become erased and eighty-five letters remain, as many as are in the section beginning, "And it came to pass when the ark set forward" (Numbers 10:35-36) defiles the hands. A single sheet on which there are written eighty-five letters, as many as are in the section beginning, "And it came to pass when the ark set forward", defiles the hands. All the Holy Scriptures defile the hands. The Song of Songs and Kohelet (Ecclesiastes) defile the hands. Rabbi Judah says: the Song of Songs defiles the hands, but there is a dispute about Kohelet. Rabbi Yose says: Kohelet does not defile the hands, but there is a dispute about the Song of Songs. Rabbi Shimon says: [the ruling about] Kohelet is one of the leniencies of Bet Shammai and one of the stringencies of Bet Hillel. Rabbi Shimon ben Azzai said: I have received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the academy that the Song of Songs and Kohelet defile the hands. Rabbi Akiba said: Far be it! No man in Israel disputed that the Song of Songs [saying] that it does not defile the hands. For the whole world is not as worthy as the day on which the Song of Songs was given to Israel; for all the writings are holy but the Song of Songs is the holy of holies. If they had a dispute, they had a dispute only about Kohelet. Rabbi Yohanan ben Joshua the son of the father-in-law of Rabbi Akiva said in accordance with the words of Ben Azzai: so they disputed and so they reached a decision.

Mishnah Yadayim 3:5 · Mishnah Yomit by Dr. Joshua Kulp

בּוֹ בַיּוֹם אָמְרוּ, עַמּוֹן וּמוֹאָב, מַה הֵן בַּשְּׁבִיעִית. גָּזַר רַבִּי טַרְפוֹן, מַעְשַׂר עָנִי. וְגָזַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, מַעֲשֵׂר שֵׁנִי. אָמַר רַבִּי יִשְׁמָעֵאל, אֶלְעָזָר בֶּן עֲזַרְיָה, עָלֶיךָ רְאָיָה לְלַמֵּד, שֶׁאַתָּה מַחְמִיר, שֶׁכָּל הַמַּחְמִיר, עָלָיו רְאָיָה לְלַמֵּד. אָמַר לוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, יִשְׁמָעֵאל אָחִי, אֲנִי לֹא שִׁנִּיתִי מִסֵּדֶר הַשָּׁנִים, טַרְפוֹן אָחִי שִׁנָּה, וְעָלָיו רְאָיָה לְלַמֵּד. הֵשִׁיב רַבִּי טַרְפוֹן, מִצְרַיִם חוּץ לָאָרֶץ, עַמּוֹן וּמוֹאָב חוּץ לָאָרֶץ, מַה מִּצְרַיִם מַעְשַׂר עָנִי בַשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב מַעְשַׂר עָנִי בַשְּׁבִיעִית. הֵשִׁיב רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, בָּבֶל חוּץ לָאָרֶץ, עַמּוֹן וּמוֹאָב חוּץ לָאָרֶץ, מַה בָּבֶל מַעֲשֵׂר שֵׁנִי בַשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב מַעֲשֵׂר שֵׁנִי בַשְּׁבִיעִית. אָמַר רַבִּי טַרְפוֹן, מִצְרַיִם שֶׁהִיא קְרוֹבָה, עֲשָׂאוּהָ מַעְשַׂר עָנִי, שֶׁיִּהְיוּ עֲנִיֵּי יִשְׂרָאֵל נִסְמָכִים עָלֶיהָ בַּשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב, שֶׁהֵם קְרוֹבִים, נַעֲשִׂים מַעְשַׂר עָנִי, שֶׁיִּהְיוּ עֲנִיֵּי יִשְׂרָאֵל נִסְמָכִים עֲלֵיהֶם בַּשְּׁבִיעִית. אָמַר לוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, הֲרֵי אַתָּה כִמְהַנָּן מָמוֹן, וְאֵין אַתָּה אֶלָּא כְמַפְסִיד נְפָשׁוֹת. קוֹבֵעַ אַתָּה אֶת הַשָּׁמַיִם מִלְּהוֹרִיד טַל וּמָטָר, שֶׁנֶּאֱמַר (מלאכי ג), הֲיִקְבַּע אָדָם אֱלֹהִים כִּי אַתֶּם קֹבְעִים אֹתִי וַאֲמַרְתֶּם בַּמֶּה קְבַעֲנוּךָ הַמַּעֲשֵׂר וְהַתְּרוּמָה. אָמַר רַבִּי יְהוֹשֻׁעַ, הֲרֵינִי כְמֵשִׁיב עַל טַרְפוֹן אָחִי, אֲבָל לֹא לְעִנְיַן דְּבָרָיו. מִצְרַיִם מַעֲשֶׂה חָדָשׁ, וּבָבֶל מַעֲשֶׂה יָשָׁן, וְהַנִּדּוֹן שֶׁלְּפָנֵינוּ מַעֲשֶׂה חָדָשׁ. יִדּוֹן מַעֲשֶׂה חָדָשׁ מִמַּעֲשֶׂה חָדָשׁ, וְאַל יִדּוֹן מַעֲשֶׂה חָדָשׁ מִמַּעֲשֶׂה יָשָׁן. מִצְרַיִם מַעֲשֵׂה זְקֵנִים, וּבָבֶל מַעֲשֵׂה נְבִיאִים, וְהַנִּדּוֹן שֶׁלְּפָנֵינוּ מַעֲשֵׂה זְקֵנִים. יִדּוֹן מַעֲשֵׂה זְקֵנִים מִמַּעֲשֵׂה זְקֵנִים, וְאַל יִדּוֹן מַעֲשֵׂה זְקֵנִים מִמַּעֲשֵׂה נְבִיאִים. נִמְנוּ וְגָמְרוּ, עַמּוֹן וּמוֹאָב מְעַשְּׂרִין מַעְשַׂר עָנִי בַּשְּׁבִיעִית. וּכְשֶׁבָּא רַבִּי יוֹסֵי בֶּן דֻּרְמַסְקִית אֵצֶל רַבִּי אֱלִיעֶזֶר בְּלוֹד, אָמַר לוֹ, מַה חִדּוּשׁ הָיָה לָכֶם בְּבֵית הַמִּדְרָשׁ הַיּוֹם. אָמַר לוֹ, נִמְנוּ וְגָמְרוּ, עַמּוֹן וּמוֹאָב מְעַשְּׂרִים מַעְשַׂר עָנִי בַּשְּׁבִיעִית. בָּכָה רַבִּי אֱלִיעֶזֶר וְאָמַר, סוֹד ה' לִירֵאָיו וּבְרִיתוֹ לְהוֹדִיעָם (תהלים כה). צֵא וֶאֱמֹר לָהֶם, אַל תָּחֹשּׁוּ לְמִנְיַנְכֶם. מְקֻבָּל אֲנִי מֵרַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁשָּׁמַע מֵרַבּוֹ, וְרַבּוֹ מֵרַבּוֹ עַד הֲלָכָה לְמשֶׁה מִסִּינַי, שֶׁעַמּוֹן וּמוֹאָב מְעַשְּׂרִין מַעְשַׂר עָנִי בַּשְּׁבִיעִית:

On that day they said: what is the law applying to Ammon and Moab in the seventh year? Rabbi Tarfon decreed tithe for the poor. And Rabbi Elazar ben Azariah decreed second tithe. Rabbi Ishmael said: Elazar ben Azariah, you must produce your proof because you are expressing the stricter view and whoever expresses a stricter view has the burden to produce the proof. Rabbi Elazar ben Azariah said to him: Ishmael, my brother, I have not deviated from the sequence of years, Tarfon, my brother, has deviated from it and the burden is upon him to produce the proof. Rabbi Tarfon answered: Egypt is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Egypt must give tithe for the poor in the seventh year, so must Ammon and Moab give tithe for the poor in the seventh year. Rabbi Elazar ben Azariah answered: Babylon is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Babylon must give second tithe in the seventh year, so must Ammon and Moab give second tithe in the seventh year. Rabbi Tarfon said: on Egypt which is near, they imposed tithe for the poor so that the poor of Israel might be supported by it during the seventh year; so on Ammon and Moab which are near, we should impose tithe for the poor so that the poor of Israel may be supported by it during the seventh year. Rabbi Elazar ben Azariah said to him: Behold, you are like one who would benefit them with gain, yet you are really as one who causes them to perish. Would you rob the heavens so that dew or rain should not descend? As it is said, "Will a man rob God? Yet you rob me. But you: How have we robbed You? In tithes and heave-offerings" (Malakhi 3:8). Rabbi Joshua said: Behold, I shall be as one who replies on behalf of Tarfon, my brother, but not in accordance with the substance of his arguments. The law regarding Egypt is a new act and the law regarding Babylon is an old act, and the law which is being argued before us is a new act. A new act should be argued from [another] new act, but a new act should not be argued from an old act. The law regarding Egypt is the act of the elders and the law regarding Babylon is the act of the prophets, and the law which is being argued before us is the act of the elders. Let one act of the elders be argued from [another] act of the elders, but let not an act of the elders be argued from an act of the prophets. The votes were counted and they decided that Ammon and Moab should give tithe for the poor in the seventh year. And when Rabbi Yose ben Durmaskit visited Rabbi Eliezer in Lod he said to him: what new thing did you have in the house of study today? He said to him: their votes were counted and they decided that Ammon and Moab must give tithe for the poor in the seventh year. Rabbi Eliezer wept and said: "The counsel of the Lord is with them that fear him: and his covenant, to make them know it" (Psalms 25:14). Go and tell them: Don't worry about your voting. I received a tradition from Rabbi Yohanan ben Zakkai who heard it from his teacher, and his teacher from his teacher, and so back to a halachah given to Moses from Sinai, that Ammon and Moab must give tithe for the poor in the seventh year.

Mishnah Yadayim 4:3 · Mishnah Yomit by Dr. Joshua Kulp

בּוֹ בַיּוֹם בָּא יְהוּדָה, גֵּר עַמּוֹנִי, וְעָמַד לִפְנֵיהֶן בְּבֵית הַמִּדְרָשׁ. אָמַר לָהֶם, מָה אֲנִי לָבֹא בַקָּהָל. אָמַר לוֹ רַבָּן גַּמְלִיאֵל, אָסוּר אָתָּה. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, מֻתָּר אָתָּה. אָמַר לוֹ רַבָּן גַּמְלִיאֵל, הַכָּתוּב אוֹמֵר (דברים כג), לֹא יָבֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהַל ה' גַּם דּוֹר עֲשִׂירִי וְגוֹ'. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, וְכִי עַמּוֹנִים וּמוֹאָבִים בִּמְקוֹמָן הֵן. כְּבָר עָלָה סַנְחֵרִיב מֶלֶךְ אַשּׁוּר וּבִלְבֵּל אֶת כָּל הָאֻמּוֹת, שֶׁנֶּאֱמַר (ישעיה י), וְאָסִיר גְּבוּלֹת עַמִּים וַעֲתוּדוֹתֵיהֶם שׁוֹשֵׂתִי וְאוֹרִיד כַּאבִּיר יוֹשְׁבִים. אָמַר לוֹ רַבָּן גַּמְלִיאֵל, הַכָּתוּב אוֹמֵר (ירמיה מט), וְאַחֲרֵי כֵן אָשִׁיב אֶת שְׁבוּת בְּנֵי עַמּוֹן, וּכְבָר חָזְרוּ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, הַכָּתוּב אוֹמֵר (ירמיה ל ג), וְשַׁבְתִּי אֶת שְׁבוּת עַמִּי יִשְׂרָאֵל וִיהוּדָה, וַעֲדַיִן לֹא שָׁבוּ. הִתִּירוּהוּ לָבֹא בַקָּהָל:

On that day Judah, an Ammonite convert, came and stood before them in the house of study. He said to them: Do I have the right to enter into the assembly? Rabban Gamaliel said to him: you are forbidden. Rabbi Joshua said to him: you are permitted. Rabban Gamaliel said to him: the verse says, "An Ammonite or a Moabite shall not enter into the assembly of the Lord: even to the tenth generation" (Deuteronomy 23:4). R. Joshua said to him: But are the Ammonites and Moabites still in their own territory? Sanheriv, the king of Assyria, has long since come up and mingled all the nations, as it is said: "In that I have removed the bounds of the peoples, and have robbed their treasures, and have brought down as one mighty the inhabitants" (Isaiah 10:1. Rabban Gamaliel said to him: the verse says, "But afterward I will bring back the captivity of the children of Ammon," (Jeremiah 49:6) they have already returned. Rabbi Joshua said to him: [another] verse says, "I will return the captivity of my people Israel and Judah" (Jeremiah 30:3). Yet they have not yet returned. So they permitted him to enter the assembly.

Mishnah Yadayim 4:4 · Mishnah Yomit by Dr. Joshua Kulp

אוֹמְרִים צְדוֹקִים, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם אוֹמְרִים, כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם, וְסִפְרֵי הוֹמֵרִיס אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי, וְכִי אֵין לָנוּ עַל הַפְּרוּשִׁים אֶלָּא זוֹ בִלְבָד. הֲרֵי הֵם אוֹמְרִים, עַצְמוֹת חֲמוֹר טְהוֹרִים וְעַצְמוֹת יוֹחָנָן כֹּהֵן גָּדוֹל טְמֵאִים. אָמְרוּ לוֹ, לְפִי חִבָּתָן הִיא טֻמְאָתָן, שֶׁלֹּא יַעֲשֶׂה אָדָם עַצְמוֹת אָבִיו וְאִמּוֹ תַּרְוָדוֹת. אָמַר לָהֶם, אַף כִּתְבֵי הַקֹּדֶשׁ לְפִי חִבָּתָן הִיא טֻמְאָתָן, וְסִפְרֵי הוֹמֵרִיס, שֶׁאֵינָן חֲבִיבִין, אֵינָן מְטַמְּאִין אֶת הַיָּדָיִם:

The Sadducees say: we complain against you, Pharisees, because you say that the Holy Scriptures defile the hands, but the books of Homer do not defile the hands. Rabban Yohanan ben Zakkai said: Have we nothing against the Pharisees but this? Behold they say that the bones of a donkey are clean, yet the bones of Yohanan the high priest are unclean. They said to him: according to the affection for them, so is their impurity, so that nobody should make spoons out of the bones of his father or mother. He said to them: so also are the Holy Scriptures according to the affection for them, so is their uncleanness. The books of Homer which are not precious do not defile the hands.

Mishnah Yadayim 4:6 · Mishnah Yomit by Dr. Joshua Kulp