Zab’s pressure: but they suffer ‘madda/-unc!eanness’ (App. I. 21) since they are borne above the Zab though without direct contact.
6 Variant: 'and yet again greater stringency may apply to a Zab than to a corpse'.
But R. Simeon pronounces them clean. If he rode on a beast and there were four cloaks under the four legs of the beast, they remain clean, since the beast can stand on three legs. If there was one cloak under its two fore¬ legs or its two hindlegs, or under a foreleg and a hindleg, it becomes unclean. R. Jose says: A horse conveys uncleanness through its hindlegs and an ass through its forelegs, since a horse leans upon its hindlegs and an ass upon its forelegs. If the Zab sat on the beam of an olive-press, the vessels in the olive-truss' become unclean; but if [he sat] on a washerman’s press, the garments beneath it remain clean.2 R. Nehemiah declares them unclean.
5. 1. If a man touched a Zab or if a Zab touched him, if a man shifted a Zab or if a Zab shifted him, he conveys uncleanness by contact, but not by carrying, to foodstuffs and liquids and vessels that can be made clean by immersing.3 R. Joshua laid down a general rule: All they that convey uncleanness to garments while they have contact with them, convey first- grade uncleanness to foodstuffs and liquids,4 and second-grade uncleanness to the hands, but they do not convey uncleanness to a man or to an earthen¬ ware vessel; after they are severed from what had rendered them unclean they convey first-grade uncleanness to liquids, and second-grade unclean¬ ness to foodstuffs and to the hands, but they do not convey uncleanness to garments.
2. They also laid down another general rule: All that is borne above a Zab becomes unclean, and all above which a Zab is borne remains clean (save only what is fitted for lying upon and sitting upon, or a man). Thus if a Zab’s finger was beneath a course of stones and one that was clean sat above, he conveys uncleanness at a first remove and at a second remove and renders [Heave-offering] invalid at a third remove;5 if he was severed [from the uncleanness] he still conveys uncleanness at a first remove and renders [Heave-offering] invalid at a second remove.6 If he that was unclean was above and he that was clean was below, he conveys unclean¬ ness at a first remove and at a second remove and renders [Heave-offering] invalid at a third remove; if he was severed [from the uncleanness] he still conveys uncleanness at a first remove and renders [Heave-offering] invalid at a second remove. If foodstuffs or liquids or a place fitted for lying or sitting upon or other articles were above [the course of stones and the Zab’s finger was below], they convey uncleanness at a first remove and at a second remove and render [Heave-offering] invalid at a third remove; if they were severed [from the uncleanness] they still convey uncleanness at a first remove and render [Heave-offering] invalid at a second remove. If a place fitted for lying or sitting upon was below [and the Zab’s finger was above], they convey uncleanness at a first remove and at a second remove and render [Heave-offering] invalid at a third remove; if they were severed [from the uncleanness] they still convey uncleanness at a first remove and at a second remove and render [Heave-offering] invalid at a third remove. If foodstuffs and liquids or other articles were below [and the Zab’s finger was above the course of stones] they remain clean.
3. Because they have said: Whatsoever bears or is borne upon aught 1 See p. 68, n. 1. 2 As not enduring the Zab’s full weight.
3 Vessels of wood or metal; vessels of earthenware are excluded. * See p. 714, n. 3.
s i.e. he becomes a Father of Uncleanness.
6 He still suffers ‘first-grade uncleanness’.
772 SIXTH DIVISION: TOHOROTH fitted for lying upon, remains clean, excepting a man; whatsoever bears or is borne upon carrion, remains clean, excepting him that shifts it (R. Eliezer says: He too that bears it); whatsoever bears or is borne upon a corpse, remains clean, excepting what overshadows it, or a man when he shifts it.
4. If part of one that is unclean rests upon one that is clean, or part of one that is clean rests upon one that is unclean; or if connectives' of one that is unclean rest upon one that is clean, or connectives of one that is clean rest upon one that is unclean, then [the clean becomes] unclean. R. Simeon says: If part of one that is unclean rests upon one that is clean, he becomes unclean; but if part of one that is clean rests upon one that is unclean, he remains clean.
q. If [the greater part of] one that is unclean rests upon part of what is fit for lying upon, or if [the greater part of] one that is clean rests upon part of what is fit for lying upon [and it was unclean], [what was clean] becomes unclean. If part of one that is unclean rests upon what is fit for lying upon, [what is clean] remains clean. Thus uncleanness may be induced or con¬ veyed by the lesser part [of what is fit for lying upon]. So, too, if a loaf of Heave-offering was put on what was fit for lying upon, with paper between, whether [the uncleanness] was above or below, it remains clean. So, too, if it was a stone afflicted with leprosy, the loaf remains clean. The like of this R. Simeon declares unclean.
6. If a man touched a man or a woman that had a flux, or a menstruant or a woman after childbirth, or a leper, or aught that these had lain upon or sat upon, he conveys uncleanness at a first remove and at a second remove and renders [Heave-offering] invalid at a third remove. It is all one whether he touched, shifted, lifted, or was lifted.
7. If a man touched the flux, spittle, semen, or urine of one that has a flux, or the blood of a menstruant, he conveys uncleanness at a first remove and at a second remove and renders [Heave-offering] invalid at a third remove. If he was severed [from the uncleanness] he still conveys uncleanness at a first remove and renders [Heave-offering] invalid at a second remove. It is all one whether he touched or shifted it. R. Eliezer says: Or even if he lifted it.
8. If he carried what was ridden upon or if he was carried thereon, or if he shifted it, he conveys uncleanness at a first remove and at a second remove and renders [Heave-offering] invalid at a third remove; if he was severed [from the uncleanness] he still conveys uncleanness at a first remove and renders [Heave-offering] invalid at a second remove. If he carried carrion or Sin-offering water enough for a sprinkling,2 he conveys uncleanness at a first remove and at a second remove and renders [Heave¬ offering] invalid at a third remove. If he was severed [from the unclean¬ ness] he still conveys uncleanness at a first remove and renders [Heave¬ offering] invalid at a second remove.
9. If a man ate of carrion of a clean bird and it is still in his gullet,3 he conveys uncleanness at a first remove and at a second remove and renders [Heave-offering] invalid at a third remove. If he put his head within the airspace of an oven, (he conveys no uncleanness and)4 the oven remains clean. If he vomited it forth or swallowed it, he conveys unclean¬ ness at a first remove and renders [Heave-offering] invalid at a second 1 Hair, nails, or teeth. Cf. Ohol. j4.
4 Some texts omit.
remove; but while it is in his mouth and until he has swallowed it he remains clean.
10. If a man touched a [dead] creeping thing or semen or one that suffered corpse uncleanness or a leper during his days of reckoning. 1 or Sin-offering water not enough for a sprinkling, or carrion, or what was fit to be ridden upon, he conveys uncleanness at a first remove and renders [Heave-offering] invalid at a second remove. This is the general rule: Whosoever touches any Father of Uncleanness spoken of in the Law'2 conveys uncleanness at a first remove and renders [Heave-offering] invalid at a second remove, excepting [the corpse of] a man.3 If he severed himself from the uncleanness he conveys uncleanness at a first remove and renders [Heave-offering] invalid at a second remove.
11. He that has suffered a pollution is like to one that has touched a creeping thing, and he that has connexion with a menstruant is like to one that suffers corpse uncleanness; howbeit it is more grave for him that has connexion with a menstruant in that he conveys a lesser uncleanness to what he lies upon or sits upon so that this renders foods and liquids unclean.
12. These render Heave-offering invalid:4 he that eats food suffering first-grade uncleanness, and he that eats food suffering second-grade un¬ cleanness, and he that drinks liquids that are unclean, and he that immerses his head and the greater part of him in drawn water, and a ciean person upon whose head and the greater part of him there fell three logs of drawn water, and a scroll [of Scripture], s and the hands, and one that had immersed himself the selfsame day [because of uncleanness], and foods and vessels that have been rendered unclean by liquids.
TEBUL YOM6 (‘HE THAT IMMERSED HIMSELF THAT DAY’) 1. 1. If a man7 brought together many Dough-offerings8 with the intention of separating them again, but they stuck together, the School of Shammai say: They serve as a connective [to convey uncleanness from the one to the other] if they are touched by one that had immersed himself the selfsame day. And the School of Hillel say: They do not serve as a connective. If pieces of dough [that were Heave-offering] were stuck together or if loaves [of Heave-offering] were stuck together, or if a cake [of Heave -offering] was put to bake on top of another cake but they had not yet formed a crust in the oven, or if there was a blown-up skin of froth on water, or the first scum to rise in boiling bean-grits, or scum of new wine (R. Judah says: 1 See App. IV. 1-12. J When he himself becomes a Father of Uncleanness.
* i.e. according to the words of the Scribes these are deemed to suffer second-grade 4 Lit. ‘one that was immersed on that day’; i.e. one who, having incurred any uncleanness for which it is ordained ‘he shall be unclean until evening’, has duly immersed himself, and must now await sunset before he is deemed fully clean. The degree of uncleanness which he still suffers is slight (see Zab. 5*’). He is deemed to suffer ‘second-grade uncleanness’. He does not render common food unclean, but he renders Heave-offering 'invalid' (i.e. conveys to it 'third-grade uncleanness’ whereby it become unusable and must be burnt). See Kiel.!*• *. He may not, therefore, touch the Hallowed Things (which are one degree more susceptible than Heave-offering— see p. 714, n. 3); and he may not enter the Temple beyond the Court of the Gentiles (Kel. 1*).
7 A priest who had collected the separate pieces of dough from many houses.
* See p. 83, n. 1. To Dough-offering is attributed the same sanctity (and the same degree of susceptibility to uncleanness) as Heave-offering; it is rendered ‘invalid’ if touched by one that had immersed himself the selfsame day because of some uncleanness.
774 SIXTH DIVISION: TOHOROTH Also that of rice) — the School of Shammai say: These serve as a connective [to convey uncleanness] if they are touched by one that had immersed himself the selfsame day. And the School of Hillel say: They do not serve as a connective. But they agree [that they serve as a connective] if they are touched by any other [grades of] uncleanness, be they slight1 or grave.2 2. If a man had brought together many Dough-offerings with no inten¬ tion of separating them, or if a cake [of Heave-offering] was put to bake on top of another after they had formed a crust in the oven, or a skin of froth on water that was not blown up, or the second scum that rises in boiling bean-grits, or the scum of old wine, or that of oil at any time, or that of [boiled] lentils (R. Judah says: Also that of vetchlings) — these become unclean [and serve as connectives for uncleanness] if they are touched by one that had immersed himself the selfsame day; and, needless to say, also [if they are touched] by any other [grades of] uncleanness.
3. The knob [of dough] behind a loaf, or a small lump of salt, or a scorched crust less than a finger’s breadth — R. Jose says: Whatsoever is eaten together with the loaf becomes unclean [and serves as a connective for uncleanness] if it is touched by one that had immersed himself the selfsame day; and, needless to say, also [if it is touched] by any other [grades of] uncleanness.
4. A piece of gravel in a loaf or a large piece of salt or a lupine or scorched crust more than finger’s breadth — R. Jose says: Whatsoever is not eaten together with the loaf remains clean [and does not serve as a connective for uncleanness] even if it is touched by a Father of Uncleanness; and, | needless to say, also [if it is touched] by one that had immersed himself the selfsame day.
5. Unhusked barley or spelt, crowfoot root, asafoetida and silphium (R. Judah says: Also black chickpeas) remain clean even if they were 1 touched by a Father of Uncleanness, and, needless to say, also [if they are i touched] by one that had immersed himself the selfsame day. So R. Meir. j But the Sages say: They remain clean if they are touched by one that had immersed himself the selfsame day; but they become unclean if they are j touched by any other [grades of] uncleanness. Husked barley or spelt, j and husked or unhusked wheat, black cummin, sesame and pepper (R. Judah says: Also white beans) become unclean if they are touched by 1 one that had immersed himself the selfsame day; and, needless to say, also j [if they are touched] by any other [grades of] uncleanness.
2. 1. The liquids that issue3 from one that had immersed himself the selfsame day are like to the liquids that he touches: neither of them conveys uncleanness.4 With all others that are unclean, be the uncleanness slight or grave, any liquid that issues from them is like to the liquids that they touch: both suffer first-grade uncleanness excepting any liquid that is a | Father of Uncleanness.5 2. If a cooking-pot was full of liquid and one that had immersed himself the selfsame day touched it, and the liquid was Heave-offering, the liquid becomes invalid, but the cooking-pot remains clean;6 if the liquid was 1 A primary (or 'father of’) uncleanness.
1 Spittle, urine, tears, blood from a wound and a woman’s milk.
s See App. IV. 18 b.
4 Since Heave-offering that is 'invalid' cannot convey uncleanness.
common food, all remains clean. If his hands were dirty all becomes unclean. Herein greater stringency applies to the hands than to one that had immersed himself the selfsame day; but greater stringency may apply to one that had immersed himself the selfsame day than to the hands, since a condition of doubt respecting one that had immersed himself the selfsame day renders Heave-offering invalid, but a condition of doubt respecting the hands is deemed clean.1 3. If a porridge made from Heave- offering [was mixed] with garlic and oil that were common food, and one that had immersed himself the self¬ same day touched part of them, he renders the whole invalid. If he touched part of a porridge made from common food [that was mixed] with garlic and oil that were Heave-offering, he renders invalid only that part which he touches. If the greater part was garlic, they decide according to which was the greater part. R. Judah said: This applies only when the garlic was served whole in the dish; but if it was mashed small in the mortar, it remains clean, since it was the owner’s wish that it should be separated. So, too, with other mashed foods that are mashed with liquids; or that are usually mashed with liquids yet were not mashed with liquids but served whole in the dish. Such are regarded in like manner as a cake of pressed figs.2 4. If the porridge and the wafer in it were both common food and the oil floating over them was Heave-offering, and one that had immersed himself the selfsame day touched the oil, he renders only the oil invalid; but if he stirred all together, wheresoever the oil goes becomes invalid.
5. If a layer of jelly was formed over flesh of Hallowed Things, and one that had immersed himself the selfsame day touched the jelly, the pieces of the flesh are permitted; but if he touched a piece of the flesh, the piece of the flesh and all [the jelly] that comes away with it serve as a connective the one with the other. R. Johanan b. Nuri says: They each serve as a connective the one with the other. So, too, with [cooked] pulse that forms a solid layer over slices of bread. If pulse was stewed in a cooking-pot, but the pieces still remain separate, they do not serve as a connective; after they are boiled down to a solid mass they serve as a connective. If they were boiled down into several masses [and a creeping thing touched one of them] count must be made of them.3 If oil was floating on wine and one that had immersed himself the selfsame day touched the oil, he renders only the oil invalid. R. Johanan b. Nuri says: They each serve as a connec¬ tive one with the other.
6. If a jar [of Heave-offering wine] had sunk into a cistern containing wine [that was common food] and one that had immersed himself the self¬ same day touched it, if [he touched it] within its rim it serves as a connec¬ tive but if outside its rim it does not serve as a connective. R. Johanan b. Nuri says: Even if [the level of the wine in the cistern] was a man’s height [higher than the sunken jar], and he touched [the wine] directly above the mouth of the jar, this serves as a connective [to convey uncleanness so that he renders invalid the wine in the jar].
1 Yad- 2 The single figs are not regarded as connectives, and he renders invalid only what he touches.
3 If the masses touched one another, that which the creeping thing touched suffers ‘first-grade uncleanness’, the next to it ‘second-grade’, and the next ‘third-grade’ (so that, if the pulse is Heave-offering, this becomes invalid; but it transfers the uncleanness no farther).
776 SIXTH DIVISION: TOHOROTH 7. If a jar [of Heave-offering wine] had a hole in it either in its bottom or its sides, and one that had immersed himself the selfsame day touched it [at the hole], it becomes unclean.1 R. Judah says: [If the hole was] in its neck or in its bottom it becomes unclean,1 but if in its sides, on this side or on that, it remains clean.2 If liquid was poured out from one vessel into another, and one that had immersed himself the selfsame day touched the stream of liquid, and there was [any substance] in it, [w’hat he touches] is neutralized as one part in a hundred and one.
8. If a bubble3 [in the earthenware] of the jar had holes in it on the inner side and on the outer side,4 whether above or below or opposite one another, it becomes unclean if it was touched by a Father of Uncleanness. s and it becomes unclean if it is in a ‘Tent’ where lies a corpse;6 if the inner hole was below and the outer hole above, it becomes unclean if it was touched by a Father of Uncleanness, and it becomes unclean if it is in a ‘Tent’ wherein lies a corpse; if the inner hole was above and the outer hole below, it remains clean if it was touched by a Father of Uncleanness,7 but it becomes unclean if it was in a ‘Tent’ wherein lies a corpse.
3. 1. All [stalks that are] handles to fruits8 [and] that serve as a connective if they are touched by a Father of Uncleanness serve also as a connective if they are touched by one that had immersed himself the selfsame day. If the fruit was severed, yet was still in part attached, R. Meir says: If one laid hold on the larger part and the smaller part came away with it, the smaller part is regarded as like to it.9 R. Judah says: If one laid hold on the smaller part and the larger part came away with it, the larger part is regarded as like to it. R. Nehemiah says: [This applies if one laid hold] on the portion that was clean.10 But the Sages say: On the portion that was unclean. With all other fruits let such as are usually held by the leaf be held by the leaf, and such that are usually held by the sulk be held by the sulk. 11 2. If a beaten-up egg'2 was put on the top of vegeubles that are Heave¬ offering, and one that had immersed himself the selfsame day touched the egg, he renders invalid only the stalk [of vegetables] over against the part that he touched. R. Jose says: All is according to the arrangement above: if it was a like cap13 it does not serve as a connective.
3. If a streak of the egg congealed on the sides of a pan and one that had immersed himself the selfsame day touched it, if [he touched it] within the rim, the streak serves as a connective, but if outside the rim it does not serve as a connective. R. Jose says: [Only] the streak and what can be 1 i.e. what he touches serves as a connective for uncleanness, so that he renders the contents unclean.
2 If the hole was in the neck or bottom of the jar it is at a place through which all the wine may pass; but if at the side, it is at a place where only a small part of the wine will pass through, and that only is rendered invalid which he touches; and this is neutralized as one part in a hundred and one.
3 Formed in the clay sides of the jar while it was being baked.
* Variant: ’whether on the inner side or on the outer side’.
J If he touched the outermost hole all the wine in the jar becomes unclean.
4 Even if its mouth was sealed with a ’tightly stopped-up cover’ (Kel. 10*).
i He touches the stream of liquid below, and it does not serve as a connective with what is above.
8 See Uktz. i1. 4 They each serve as a connective one with the other.
10 Which was not touched by one who had immersed himself the selfsame day.
1 1 And if the whole comes away together each of the parts serves as a connective with the other. 11 Cf. Eduy. 2*.
■3 And not mingled among the vegetable stalks.
peeled away with it [serves as a connective]. So, too, in the case of [boiled] pulse which has congealed on the rim of the pot.
4. If dough was mixed with Heave-offering dough or leavened with Heave-offering yeast, it is not rendered invalid if it is touched by one that had immersed himself the selfsame day. R. Jose and R. Simeon declare it invalid. If dough was made susceptible [to uncleanness] by a liquid,1 and it was kneaded with fruit juice,2 and one that had immersed himself the selfsame day touched it, R. Eleazar b. Judah of Bartotha in the name of R. Joshua says: He renders the whole invalid. R. Akiba says in his name: He renders invalid only the place that he touches.
5. If vegetables that were common food were cooked with Heave¬ offering oil and one that had immersed himself the selfsame day touched it, R. Eleazar b. Judah of Bartotha in the name of R. Joshua says: He renders the whole invalid. R. Akiba says in his name: He renders invalid only the place that he touches.
6. If one that was clean chewed food and it fell on his garments and on a loaf that was Heave-offering, the loaf is not rendered susceptible to uncleanness.3 If he was eating crushed olives or moist dates and intended to suck the stone, and it fell on his garments and on a loaf that was Heave¬ offering, the loaf is rendered susceptible. If he was eating dried olives or dried dates and did not intend to suck the stone, and it fell on his clothes and on a loaf that was Heave-offering, the loaf is not rendered susceptible, no matter whether it was a man that was clean or a man that had immersed himself the selfsame day. R. Meir says: In either case it is unclean if it was a man that had immersed himself the selfsame day, since the liquids that issue from an unclean person render anything susceptible whether their presence is acceptable or not acceptable.4 But the Sages say: He that has immersed himself the selfsame day is not unclean.
4. 1. If food that was Tithe was rendered susceptible by a liquid, and one that had immersed himself the selfsame day touched it, or if unwashed hands touched it,5 Heave-offering of Tithe6 may still be set apart from it in the required conditions of cleanness, since it only suffered third-grade uncleanness, and third-grade uncleanness counts as clean in common food.7 2. A woman that had immersed herself the selfsame day may neverthe¬ less knead dough and cut off the Dough-offering and set it apart and put it on a basket of palm-twigs8 or on a board,9 and bring it near [to the rest of the dough]10 and then designate it [as Dough-offering]; because [the dough which she has touched] is but of third-grade uncleanness, and third-grade uncleanness counts as clean in common food.
3. If a kneading-trough had been immersed the selfsame day [because of uncleanness that had befallen it] they may knead dough therein and cut off the Dough-offering and bring it near and designate it, since [the dough which has touched the kneading-trough] is but of third-grade uncleanness, and third-grade uncleanness counts as clean in common food.
2 Which is not one of the seven liquids (Maksh. 64) that render food susceptible to uncleannness. 3 Since the moisture was not dropped purposely.
+ See Maksh. i1.
i And Tithe has no higher sanctity than common food.
8 Variant: Egyptian basket. Cf. Sfiab. 202; Sot. a1; 31; Kel. 261.
9 Since neither of these is susceptible to uncleanness.
10 Of which it is to constitute the portion dedicated as Dough-offering.
SIXTH DIVISION: TOHOROTH 4. If a flagon had been immersed the selfsame day and was filled from a jar containing Tithe from which Heave-offering had not yet been taken, and a man said, ‘Let this be Heave-offering of Tithe after nightfall’, it is valid Heave-offering of Tithe. But if he had said, ‘Let this be food for the Sabbath Erub’,1 he has said nothing at all.2 If the jar was broken,3 what is in the flagon continues to be ‘Tithe from which Heave-offering had not yet been taken’; if the flagon was broken, what is in the jar continues to be ‘Tithe from which Heave-offering had not yet been taken’.
5. Beforetime they used to say: They may exchange Second Tithe [money in Jerusalem]4 for the produce of an Am-haaretz. Then they changed this and said: Also for money of his. Beforetime they used to say: If a man was led forth in fetters5 and said, ‘Write out a bill of divorce for my wife’, they should write it out and also deliver it. Then they changed this and said: Also if a man went on a voyage or set out with a caravan. R. Simeon of Shezuri says: Also if a man was at the point of death.
6. If Ashkelon grappling-irons6 were broken yet their hooks remained, they are still susceptible to uncleanness. If a [wooden] pitchfork, winnow¬ ing fan or rake (so, too, a haircomb) lost one of its teeth, and another of metal was made for it, they become susceptible to uncleanness. Concerning all these R. Joshua said: The Scribes have invented a new thing and I cannot make answer [to them that would gainsay them].
7. If a man took Heave-offering [of wine or oil] from the cistern and said, ‘Let this be Heave-offering provided that it comes up in safety’, [it is assumed that he meant] safe from breakage or from spilling, but not from contracting uncleanness. R. Simeon says: Also [it is assumed that he meant] safe from contracting uncleanness. If it was broken it does not count as Heave-offering. How far [away from the cistern] can it be broken and still not count as Heave-offering? Only so far that if it rolls back it can reach the cistern. R. Jose says: Also if any man had knowledge enough to make such a condition but did not do so, and it was broken, it does not count as Heave-offering, for so is it enjoined by the Court.7 YADAIM8 (‘HANDS’) 1. 1. [To render the hands clean] a quarter-log or more9 [of water] must be poured over the hands [to suffice] for one person or even for two; a half- fog or more [suffices] for three persons or for four; one fog or more [suffices] for five or for ten or for a hundred. R. Jose says: Provided that for the last among them there remains not less than a quarter-fog. More [water] may be added to the second [water that is poured over the hands], but more may not be added to the first.10 2 Since it is still untithed produce, and so not free for the owner’s common use; and Erub can only be made with produce held in valid possession before the incoming of the Sabbath.
7 Namely that, fn general, if a person knows that it is proper to make certain conditions, yet fails to make those conditions, such conditions are presumed to be in force.
8 The hands, in their ordinary condition, are always assumed to suffer second-grade uncleanness; thus (cf. p. 714, n. 3) unless they are washed with the intention of ren¬ dering them clean, they convey third-grade uncleanness to food that is Heave-offering, making it invalid. ® Variant: 'water, a quarter-fog in quantity’. A quarter-fog is equal in bulk to an egg and a half.
10 The custom was to give the hands a double rinsing; if for the second rinsing the remaining water was not enough to reach the wrist, more water may be added to the residue 2. The water may be poured over the hands out of any vessel,1 even from vessels made from cattle-dung or vessels of stone or vessels of [unbaked] clay. It may not be poured over the hands out of the sides of [broken] vessels or out of the flanks of a ladling-jar2 or out of the plug of a jar, nor may a man pour it over his fellow’s hands out of his cupped hands, for they may not draw the water or mix the ashes or sprinkle the Sin-offering water,3 or pour [water] over the hands, sdve only in a vessel; and only vessels that have a tightly stopped-up cover afford protection4 [against uncleanness in the ‘Tent’ wherein lies a corpse]; and only vessels afford protection against [uncleanness present in] earthenware vessels.5