Color Code: Case: Black; Ruling: Green or Red; Name of Tanna: Gold; Reason: Blue; Condition: Purple; Proof: Grey ; Rule: Fuscia
Chapter 3
Chapter Three focuses on Yadayim that become Tamei by touching different sources of Tumah. The first two Mishnayos describe certain Avos HaTumah that cause Yadayim to become Tamei and whether a Sheini L'Tumah can make hands Tamei. The rest of the Chapter describes the details of Seforim (both the sefer itself and hands that touch seforim become tamei) such as, which parts of a scroll transmit Tumah, what is considered a "sefer" for these purposes and which seforim of TaNach were included in the decree.
Mishnah 3:1
Our Mishna describes two fundamental disputes regarding Tumas Yadayim. First, the running assumption of our Mesechta has been that Yadayim that become Tamei will always have the status of a Sheini L'Tuma--its power being limited to being M'Tamei Terumah. Our Mishna describes a dispute between Rabi Akiva and the Chachomim whether there are situations when Yadayim can be considered a Rishon L'Tumah--allowing them to be M'Tamei Chullin.
Their dispute arises in two unique situations where there is an Av HaTumah, but, unlike most Avos HaTumah that, when touched by a person, the person will become a Rishon, these Avos do not have the power to make a person Tamei.* Certainly, however, they should make Yadayim, Tamei. The question is, will they make the Yadayim a Rishon or a Sheini.
The second dispute in our Mishna is between Rabi Yehoshua and the Chachomim and whether a person's Yadayim can become Tamei only from a Rishon L'Tumah or even from a Sheini. The case described in our Mishna is whether Yadayim that touch food (which can always be a sheini) or a Vessel (which can only become a Sheini in the limited circumstance when it becomes Tamei from a liquid) will be Tamei. The Mishna ends with a story about Raban Gamliel in support of the Chachomim's position.
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:
(1) 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 3:2
Our Mishna continues with a variation on the dispute between Rabi Yehoshua and the Chachomim over whether a Sheini L'Tumah can make Yadayim Tamei
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:
(2) 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.
Tumas Seforim
The Chachomim instituted two decrees related to Sifrei Kodesh (and Tefillin). First, that the Sefer, itself, is a source of Tumah, disqualifying Terumah by touch. Second, that Seforim have the power to be M'Tamei Yadayim as well
The Gemara in Shabbos 13b explains that the first decree was trying to prevent people from storing their Seforim alongside Terumah, which often led to the deterioration of the Seforim. The second decree, however, was either meant to enhance and bolster the first decree (Rambam) or, to bolster Rabi Parnach’s prohibition of touching Seforim directly with your bare hands (which if their hands were dirty would ruin the Sefer). A number of Academics see in this second decree a vestige of an ancient rule of prohibiting the transfer of Holiness to mundane objects (i.e., hands that touch a Sefer are now inherently holy and it would be sacrileges to touch a mundane object without first washing off the holiness)
This topic spans five Mishnayos in our Mesechta. Perek 3, Mishnayos 3-5 and Perek 4, Mishnayos 5 & 6
Mishnayos 3:3 , 3:4, part 1 of 3:5 and 4:5 focus on the technical aspects of the rule. Whether the Tefillin straps have the same status as the Tefillin themselves, the status of the margins and the language in which the Seforim need to written. The Tosefta broadens the discussion as to the status of the Seforim's accessories (i.e., its cover etc...).
Mishna 3:5 describes a debate over the status of two particular Seofrim, Koheles and Shir HaShirim and whether they are M'Tamei Yadayim.
Finally, Mishna 4:6 describes a dispute between the Peirushim (Pharisees) and the Tziddukim (Sadducees) and whether Seforim are actually M'Tamei Yadayim.
Mishnah 3:3
Our Mishnayos detail the technical rules of Tumas Seforim. Mishna 3 discusses the status of Tefillin Straps (Tefillin are assumed by our Mishna to have the same rule as Seforim).
רְצוּעוֹת תְּפִלִּין עִם הַתְּפִלִּין, מְטַמְּאוֹת אֶת הַיָּדַיִם.
רַבִּי שִׁמְעוֹן אוֹמֵר, רְצוּעוֹת תְּפִלִּין אֵינָן מְטַמְּאוֹת אֶת הַיָּדַיִם:
(3) The straps of the tefillin [when connected] with the tefillin [boxes] defile the hands. Rabbi Shimon says: the straps of the tefillin do not defile the hands.
Mishnah 3:4
Mishna 4 discusses the status of the margins of (i.e., blank spaces of parchment found in a Sefer Torah, such as in the beginning and end of the scroll and on the top and bottom of each column).
גִּלָּיוֹן שֶׁבַּסֵּפֶר, שֶׁמִּלְּמַעְלָן וְשֶׁמִּלְּמַטָּן שֶׁבַּתְּחִלָּה וְשֶׁבַּסּוֹף, מְטַמְּאִין אֶת הַיָּדַיִם.
רַבִּי יְהוּדָה אוֹמֵר, שֶׁבַּסּוֹף אֵינוֹ מְטַמֵּא, עַד שֶׁיַּעֲשֶׂה לוֹ עַמּוּד:
(4) The margin on a scroll which is above or below or at the beginning or at the end defiles the hands. Rabbi Judah says: the margin at the end does not render unclean [the hands] until a handle is fastened to it.
Mishnah 3:5 (Part 1)
Part one of Mishna 5 describes the minimum size for a sefer to be considereda "sefer" for Tumah purposes. Whether it is a new sefer or an old, worn-out sefer, the size is the same, 85 letters. This is derived from the famous Parsha in Parshas BaHaloscha whose pesukim are used when we take out and return the Sefer Torah from/to the Ark
(׆) (ס)
וַיְהִ֛י בִּנְסֹ֥עַ הָאָרֹ֖ן וַיֹּ֣אמֶר מֹשֶׁ֑ה קוּמָ֣ה ׀ יְי וְיָפֻ֙צוּ֙ אֹֽיְבֶ֔יךָ וְיָנֻ֥סוּ מְשַׂנְאֶ֖יךָ מִפָּנֶֽיךָ׃
וּבְנֻחֹ֖ה יֹאמַ֑ר שׁוּבָ֣ה ייְ רִֽבְב֖וֹת אַלְפֵ֥י יִשְׂרָאֵֽל׃
(׆) (ס)
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...
(5) 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.
Mishna 5 (Part 2)
Part Two of our Mishna presents a dispute about the status of two particular Sifrei Kodesh. Koheles and Shir HaShirim. A similar dispute is recorded in the Gemara, Mesechtas Megillah, 7a. Notably, the Tannaim mentioned in our Mishna were from after the destruction of the Beis HaMikdash, suggesting that the debate over the Canon continued for a while.
Both these books are attributed, by the Chachomim, to Shlomo HaMelech. Nonetheless, some questioned whether his words were Divinely inspired while others were troubled with the contradictory nature of some of his statements*; prompting debate as to their status within the Jewish Canon. Our Mishna focuses on whether these Seforim were included in the decree of Tumas Seforim, the implicit relationship being if a book is part of the Canon it will be M'Tamei Yadayim. Conversely, if a book is not M'Tamei Yadayim, it must not part of the Canon.
* See SH"uT Divrei Shlomo Vol. 4 Siman 543 analyzing the Rambam's position on Koheles and from whence its purity is derived if, as stated by the Rambam, Koheles is a Wisdom book rather than a divinely inspired book.
...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:
(5) 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.