[At least] a quarter-log of water [for the washing of the hands] is given to one [person] and even to two. At least a half-log [is given] to three or to four. And at least a log [is given] to five or to ten or to one hundred. They may add to the first [water] but they may not add to the second, the words of Rabbi Meir. Rabbi Yosei says, [at least] a quarter-log of water is given to one but not to two. And at least a half-log to three or to four, and at least a log to five or [to] ten or to one hundred. They may add to the second [water] but not to the first. How so? He pours the first [water] and rubs, and returns and pours the second, and there is not enough [water left] in order to reach the knuckle -- behold, this one may add to it. [It is the same] whether one pours over one hand or whether one pours over two hands, and whether it is the hand of an adult or whether it is the hand of a minor -- one needs to pour a quarter-log. Rabban Shimon ben Gamaliel says, two hands, two judgments, like two people (i.e., each hand is considered a separate entity for purity purposes). How so? Two [people] who poured a quarter-log of water over two of their hands (i.e., one hand each) -- the second person may not return and pour the remainder of the quarter-log over his hands.

One who pours [water] over his hands must rub [the water off] his hands. He rubbed [the water off] on his other [hand] -- it is impure. On his head or on the wall -- [if] he returns and and touches them, it is impure. One who pours over his hands a single pouring -- even if he [then] poured from the remainder of the quarter-log [as the second pouring], it is valid. Anything that interposes as to the body [also] interposes as to the hands [with respect to] sanctifying them in the Temple (see Hul. 106:1). One who pours over his hands needs to pour a quarter-log of water, but for sanctifying his hands and feet in the Holy, there is no minimum quantity.

The seal [of a jug] that was fixed [such that it could itself serve] as a vessel -- they may pour over their hands from it. A leather flask or a stone vessel -- even though they absorb [water], they may pour over the hands from them. A bag or a bowl -- even though they are not able to contract [impurity], they may wash their hands with them. A chest and an ark and a cupboard -- whenever they are able to contract [impurity], even though they are not made into tents (see Ohalot 8:3), they may not pour over their hands from them.

Kohanim may only sanctify [their hands and feet] in the Temple from a vessel, and they may only make the sotah drink or purify a leper from a vessel. The lower rim of a wooden vessel or a bone vessel or a glass vessel -- they may not pour over their hands from them. [If] they were cut up* or [if] they were crushed and made into vessels, [and] they do not have sufficient [capacity] to hold a quarter-log, they may [nonetheless] pour over their hands from them. Broken earthenware vessels that have sufficient [capacity] to hold a quarter-log -- they may pour over their hands from them.

One who carves into a stream and fashions [the carved-out area] into a receptacle -- even though the water was "detached" (i.e., separated from the water flowing through the stream) and gathered together (within the receptacle), they may not fill [a washing vessel] with it, and they may not sanctify with it, and they may not sprinkle from it, and it does not require a tight-fitting lid, and it does not render a mikvah unfit. [If] he detached [the water from its source] and gathered it together and [only] intended it [for ritual use] after he detached it, they may fill [a vessel] with it or sanctify with it or sprinkle from it, and it requires a tight-fitting lid, and it renders a mikvah unfit.

Water that is unfit to give livestock to drink (Yad. 1:3) -- Rabbi Shimon ben Elazar says, [if] it is in the ground, they may immerse [in it] but they may not pour it over their hands. The [leftover] water into which a baker had dipped cakes -- even though it has not changed in appearance, it is unfit [for washing], but if he takes [some of] it and smears it on top of his loaf of bread [to moisten it] -- if it has changed in appearance, it is unfit, and if not it is valid. Water that is in front of a blacksmith -- even though it has not changed in appearance, they may not pour it over their hands because it is known that he has done work with it. Water that is in front of a barber is unfit if it has changed in appearance, and if not it is valid.

Anyone is fit to pour [water] on the hands [of another] (Yad. 1:5), even one with corpse-impurity, even one who had relations with a menstruant. Anyone that does not impart the impurity of carrying to water is valid to pour on the hands. One who washes his hands -- [if] the one who washes has the intention [of purifying them], and the one who pours does not have that intention*, or the one who pours has the intention [of purifying] but the one who washes does not have that intention -- his hands are pure, and Rabbi Yosei says, his hands are impure.

[If] they broke open the cauldron and poured [water] over their hands from it, or he poured it over his hands from a pipe that has enough [capacity] to hold a quarter-log, their hands are pure, and Rabbi Yosei says, their hands are impure. And Rabbi Yosei concedes that if he rested a jar between* between" his knees or between his elbows, and poured, that his hands are pure.

There were before him two cups -- in one [was water] to which work had been done, and in the other [was water] to which work had not been done [and he does not know which is which]: He may pour from one of them on both hands and his hands have [the status of] "suspended" purity (see Par. 11:2). [If he pours water] from the second, and prepares Taharot* from the first, or does not prepare Taharot from the second and prepares Taharot from the first, or prepares Taharot from the second, or [prepares] grain offerings from both of them -- [in these cases,] both are [deemed] pure. [If] he pours over his hands from one of them and prepares "suspended" Taharot from the second, or he prepares Taharot from the first and does not prepare it from the second, or prepares Taharot from the first and prepares it from the second, or prepares grain-offerings from both of them -- [in these cases,] both of them are pure. If he had two cups before him, one impure and one pure, and he pours from one of them on one hand, and he prepares "suspended" Taharot from the second, or he prepares Taharot from the first and does not prepare it from the second, or prepares grain-offerings from both of them -- [in these cases], behold, they are "adjacent" (מוכיחות) to one another [and the prepared food is invalid (see Par. 2:5)].