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Today's Daf Yomi

March 12, 2019 | 讛壮 讘讗讚专 讘壮 转砖注状讟

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

Chullin 105

Does one need to wait in between eating meat and milk? If so, how long? How did this fit in twith the end of daf 104 which indicated washing hands and cleaning out one’s mouth? The gemara talks about washing hands before, during and after the meal – what is the聽purpose of the washing in the middle and after the meal? Abaye brings a list of items that people are careful about and he says he irignally thought each was for a particular purpose but the Rabba corrected him and told him why people do it, most of them being connected to evil spirits or sorcery and the like.


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讗讬诇讬诪讗 讘讬转 砖诪讗讬 讗讜诪专讬诐 诪拽谞讞 讜诇讗 讘注讬 诪讚讬讞 讜讘讬转 讛诇诇 讗讜诪专讬诐 诪讚讬讞 讜诇讗 讘注讬 诪拽谞讞 讗诇讗 讛讗 讚讗诪专 专讘讬 讝讬专讗 讗讬谉 拽讬谞讜讞 驻讛 讗诇讗 讘驻转 讻诪讗谉 讻讘讬转 砖诪讗讬

If we say that Beit Shammai say that one wipes out his mouth with solid food and does not need to rinse his mouth with water, since they maintain that wiping is more effective than rinsing, and Beit Hillel say that he rinses his mouth in water and does not need to wipe his mouth, as rinsing is more effective, one can respond: But as for that which Rabbi Zeira said: Wiping of the mouth can be performed only with bread, in accordance with whose opinion is it? It is apparently in accordance with the opinion of Beit Shammai, since Beit Hillel do not require wiping. Yet, it is unlikely that Rabbi Zeira would rule in accordance with the opinion of Beit Shammai rather than Beit Hillel.

讗诇讗 讘讬转 砖诪讗讬 讗讜诪专讬诐 诪拽谞讞 讜诇讗 讘注讬 诪讚讬讞 讜讘讬转 讛诇诇 讗讜诪专讬诐 讗祝 诪讚讬讞 讛讜讬 诇讬讛 诪拽讜诇讬 讘讬转 砖诪讗讬 讜诪讞讜诪专讬 讘讬转 讛诇诇 讜诇转谞讬讬讛 讙讘讬 拽讜诇讬 讘讬转 砖诪讗讬 讜讞讜诪专讬 讘讬转 讛诇诇

Rather, one must explain the dispute as follows: Beit Shammai say that one wipes his mouth after eating meat and does not need to rinse his mouth as well, and Beit Hillel say that in addition to wiping one must also rinse. This interpretation is difficult as well, since if so, this constitutes one of the disputes between them that involve leniencies of Beit Shammai and stringencies of Beit Hillel, and consequently, let the tanna of tractate Eduyyot teach it alongside the other disputes listed there that involve leniencies of Beit Shammai and stringencies of Beit Hillel.

讗诇讗 讘讬转 砖诪讗讬 讗讜诪专讬诐 诪拽谞讞 讜讛讜讗 讛讚讬谉 诇诪讚讬讞 讜讘讬转 讛诇诇 讗讜诪专讬诐 诪讚讬讞 讜讛讜讗 讛讚讬谉 诇诪拽谞讞 诪专 讗诪专 讞讚讗 讜诪专 讗诪专 讞讚讗 讜诇讗 驻诇讬讙讬

Rather, one must interpret their statements as follows: Beit Shammai say that one wipes his mouth after eating meat, and the same is true of rinsing, i.e., one must rinse his mouth as well. And Beit Hillel say that one rinses his mouth, and the same is true of wiping. And one Sage said one statement and one Sage said another statement, and they do not disagree.

讙讜驻讗 讗诪专 专讘讬 讝讬专讗 讗讬谉 拽讬谞讜讞 讛驻讛 讗诇讗 讘驻转 讜讛谞讬 诪讬诇讬 讘讚讞讬讟讬 讗讘诇 讘讚砖注专讬 诇讗

搂 After citing Rabbi Zeira鈥檚 statement tangentially, the Gemara discusses the matter itself. Rabbi Zeira says: Wiping of the mouth can be performed only with bread. The Gemara explains: And this statement applies only to bread prepared from wheat flour. But with regard to bread prepared from barley flour, one may not use it for wiping, as barley bread crumbles in the mouth and does not wipe thoroughly.

讜讚讞讬讟讬 谞诪讬 诇讗 讗诪专谉 讗诇讗 讘拽专讬专讗 讗讘诇 讘讞诪讬诪讗 诪砖讟专 砖讟专讬 讜讛谞讬 诪讬诇讬 讘专讻讬讻讗 讗讘诇 讘讗拽讜砖讗 诇讗 讜讛诇讻转讗 讘讻诇 诪讬诇讬 讛讜讬 拽讬谞讜讞 诇讘专 诪拽诪讞讗 转诪专讬 讜讬专拽讗

The Gemara adds: And even in the case of bread prepared from wheat flour, we said the halakha only with regard to cold bread, but as for warm bread, it is ineffective for wiping even if made of wheat, as it softens and sticks to the palate, and it does not wipe the mouth properly. And furthermore, even if the bread is cold, this statement applies only with regard to soft bread, but one may not wipe with hard bread, as it also does not clean effectively. The Gemara concludes: And the halakha is that the use of all items constitutes effective wiping, except for flour, dates, and vegetables.

讘注讗 诪讬谞讬讛 专讘 讗住讬 诪专讘讬 讬讜讞谞谉 讻诪讛 讬砖讛讛 讘讬谉 讘砖专 诇讙讘讬谞讛 讗诪专 诇讜 讜诇讗 讻诇讜诐 讗讬谞讬 讜讛讗 讗诪专 专讘 讞住讚讗 讗讻诇 讘砖专 讗住讜专 诇讗讻讜诇 讙讘讬谞讛 讙讘讬谞讛 诪讜转专 诇讗讻讜诇 讘砖专 讗诇讗 讻诪讛 讬砖讛讛 讘讬谉 讙讘讬谞讛 诇讘砖专 讗诪专 诇讬讛 讜诇讗 讻诇讜诐

Rav Asi posed a dilemma to Rabbi Yo岣nan: How much time should one wait between eating meat and eating cheese? Rabbi Yo岣nan said to him: No time at all. The Gemara asks: Is that so? But doesn鈥檛 Rav 岣sda say: If one ate meat, it is prohibited for him to eat cheese immediately, but if he ate cheese it is permitted for him to eat meat without delay? Rather, Rav Asi actually asked Rabbi Yo岣nan the following question: How much time should one wait between eating cheese and eating meat? In response to this question, Rabbi Yo岣nan said to him: No time at all.

讙讜驻讗 讗诪专 专讘 讞住讚讗 讗讻诇 讘砖专 讗住讜专 诇讗讻讜诇 讙讘讬谞讛 讙讘讬谞讛 诪讜转专 诇讗讻讜诇 讘砖专 讗诪专 诇讬讛 专讘 讗讞讗 讘专 讬讜住祝 诇专讘 讞住讚讗 讘砖专 砖讘讬谉 讛砖讬谞讬诐 诪讛讜

After tangentially citing a statement of Rav 岣sda, the Gemara discusses the matter itself. Rav 岣sda says: If one ate meat, it is prohibited for him to eat cheese immediately, as the meat contains fatty substances that stick to one鈥檚 mouth and preserve the flavor of meat. But if he ate cheese it is permitted for him to eat meat without delay. Rav A岣 bar Yosef said to Rav 岣sda: In the case of meat that is between the teeth, what is the halakha? Are these remnants considered meat to the extent that one may not eat cheese as long as they are in his mouth?

拽专讬 注诇讬讛 讛讘砖专 注讜讚谞讜 讘讬谉 砖谞讬讛诐

In response, Rav 岣sda read about him the following verse: 鈥淲hile the meat was yet between their teeth鈥 (Numbers 11:33). This verse indicates that even when the meat is between one鈥檚 teeth it is still considered meat, and therefore one may not partake of cheese until that meat has been removed.

讗诪专 诪专 注讜拽讘讗 讗谞讗 诇讛讗 诪诇转讗 讞诇讗 讘专 讞诪专讗 诇讙讘讬 讗讘讗 讚讗讬诇讜 讗讘讗 讻讬 讛讜讛 讗讻讬诇 讘砖专讗 讛讗讬讚谞讗 诇讗 讛讜讛 讗讻诇 讙讘讬谞讛 注讚 诇诪讞专 注讚 讛砖转讗 讜讗讬诇讜 讗谞讗 讘讛讗 住注讜讚转讗 讛讜讗 讚诇讗 讗讻讬诇谞讗 诇住注讜讚转讗 讗讞专讬转讗 讗讻讬诇谞讗

Mar Ukva said: I am, with regard to this matter, like vinegar, son of wine, with respect to Father, i.e., my practice is inferior to that of my father. As Father, if he were to eat meat at this time, would not eat cheese until tomorrow at this time. But as for me, only at this meal, during which I ate meat, do I not eat cheese; at a different meal on the same day I will eat cheese.

讗诪专 砖诪讜讗诇 讗谞讗 诇讛讗 诪诇转讗 讞诇讗 讘专 讞诪专讗 诇讙讘讬 讗讘讗 讚讗讬诇讜 讗讘讗 讛讜讛 住讬讬专 谞讻住讬讛 转专讬 讝诪谞讬 讘讬讜诪讗 讜讗谞讗 诇讗 住讬讬专谞讗 讗诇讗 讞讚讗 讝讬诪谞讗 砖诪讜讗诇 诇讟注诪讬讛 讚讗诪专 砖诪讜讗诇 诪讗谉 讚住讬讬专 谞讻住讬讛 讻诇 讬讜诪讗 诪砖讻讞 讗住转讬专讗

Similarly, Shmuel said: I am, with regard to this other matter, like vinegar, son of wine, with respect to Father. As Father would patrol his property to examine it twice daily, but I patrol it only once a day. The Gemara notes: In this regard Shmuel conforms to his line of reasoning, as Shmuel said: One who patrols his property every day will find an asteira coin.

讗讘讬讬 讛讜讛 住讬讬专 谞讻住讬讛 讻诇 讬讜诪讗 讜讬讜诪讗 讬讜诪讗 讞讚 驻讙注 讘讗专讬住讬讛 讚讚专讬 驻转讻讗 讚讗讜驻讬 讗诪专 诇讬讛 讛谞讬 诇讛讬讻讗 讗诪专 诇讬讛 诇讘讬 诪专 讗诪专 诇讬讛 讻讘专 拽讚诪讜讱 专讘谞谉

The Gemara relates that Abaye would patrol his property each and every day. One day he encountered his sharecropper carrying a load of wood that the sharecropper intended to take for himself. Abaye said to him: To where are you taking these logs of wood? The sharecropper said to him: To the Master鈥檚 house. Abaye, who knew that the sharecropper had intended to take the wood for himself, said to him: The Sages already preempted you when they said that one should patrol his property regularly, and they thereby prevented you from stealing the wood.

专讘 讗住讬 讛讜讛 住讬讬专 谞讻住讬讛 讻诇 讬讜诪讗 讗诪专 讛讬讻讗 谞讬谞讛讜 讻诇 讛谞讬 讗住转讬专讬 讚诪专 砖诪讜讗诇 讬讜诪讗 讞讚 讞讝讗 爪讬谞讜专讗 讚讘讚拽讗 讘讗专注讬讛 砖拽诇讬讛 诇讙诇讬诪讬讛 讻专讻讬讛 讗讜转讘讬讛 讘讙讜讛 专诪讗 拽诇讗 讗转讜 讗讬谞砖讬 住讻专讜讛 讗砖讻讞转讬谞讛讜 诇讻讜诇讛讜 讗讬住转专讬 讚诪专 砖诪讜讗诇

The Gemara likewise relates that Rav Asi would patrol his property every day. He said: Where are all these asteira coins mentioned by Mar Shmuel? This patrol is not reaping me any benefit. One day he saw a water channel that overflowed, causing water to flood onto his land. He took off his cloak, wrapped it, and placed it inside the pipe to block the flow of water. He then raised his voice, and people came and sealed the hole. He said: I have just found all the asteira coins mentioned by Mar Shmuel, as I would have suffered a great loss had I not patrolled my fields.

讗诪专 专讘 讗讬讚讬 讘专 讗讘讬谉 讗诪专 专讘 讬爪讞拽 讘专 讗砖讬讬谉 诪讬诐 专讗砖讜谞讬诐 诪爪讜讛 讜讗讞专讜谞讬诐 讞讜讘讛

搂 Having mentioned the manner of washing hands during a meal, the Gemara discusses another matter concerning washing hands. Rav Idi bar Avin says that Rav Yitz岣k bar Ashyan says: The first waters, i.e., washing of the hands before eating bread, are a mitzva by rabbinic law, but the final waters, washing of the hands upon conclusion of the meal and before reciting Grace after Meals, are an obligation, a more stringent requirement.

诪讬转讬讘讬 诪讬诐 专讗砖讜谞讬诐 讜讗讞专讜谞讬诐 讞讜讘讛 讗诪爪注讬讬诐 专砖讜转 诪爪讜讛 诇讙讘讬 专砖讜转 讞讜讘讛 拽专讬 诇讛

The Gemara raises an objection to this ruling from a baraita: The first waters and the final waters are an obligation, whereas the middle waters, between courses during the meal, are optional. Apparently, the first waters are also an obligation, not a mitzva. The Gemara responds: Although the first waters are in fact a mitzva, the tanna calls a mitzva an obligation when compared to an optional requirement.

讙讜驻讗 诪讬诐 专讗砖讜谞讬诐 讜讗讞专讜谞讬诐 讞讜讘讛 讗诪爪注讬讬诐 专砖讜转 专讗砖讜谞讬诐 谞讜讟诇讬谉 讘讬谉 讘讻诇讬 讘讬谉 注诇 讙讘讬 拽专拽注 讗讞专讜谞讬诐 讗讬谉 谞讜讟诇讬谉 讗诇讗 讘讻诇讬 讜讗诪专讬 诇讛 讗讬谉 谞讜讟诇讬谉 注诇 讙讘讬 拽专拽注

The Gemara analyzes the matter itself. The full text of the baraita is as follows: First waters and final waters are an obligation, whereas middle waters are optional. For first waters, one may wash either by spilling the water into a vessel or onto the ground. But for final waters, one washes only by pouring the water into a vessel. And some say a slightly different version of the baraita: For final waters, one may not wash by pouring the water onto the ground.

诪讗讬 讘讬谞讬讬讛讜 讗讬讻讗 讘讬谞讬讬讛讜 拽讬谞住讗

The Gemara interjects: What is the difference between these two versions? The Gemara answers: There is a practical difference between them with regard to pouring the water on thin wood slivers on the ground. According to the first version, which requires that the water be poured into a vessel, one may not use such slivers for this purpose, whereas according to the second version, which merely prohibits pouring the water onto the ground, one may use wood slivers.

诪讬诐 专讗砖讜谞讬诐 谞讜讟诇讬谉 讘讬谉 讘讞诪讬谉 讘讬谉 讘爪讜谞谉 讗讞专讜谞讬诐 讗讬谉 谞讜讟诇讬谉 讗诇讗 讘爪讜谞谉 诪驻谞讬 砖讞诪讬谉 诪驻注驻注讬谉 讗转 讛讬讚讬诐 讜讗讬谉 诪注讘讬专讬谉 讗转 讛讝讜讛诪讗 诪讬诐 专讗砖讜谞讬诐 谞讜讟诇讬谉 讘讬谉 讘讞诪讬谉 讘讬谉 讘爪讜谞谉 讗诪专 专讘 讬爪讞拽 讘专 讬讜住祝 讗诪专 专讘讬 讬谞讗讬 诇讗 砖谞讜 讗诇讗 砖讗讬谉 讛讬讚

The baraita continues: With regard to first waters, one may wash either with hot water or with cold water. But for final waters, one may wash only with cold water, because hot water softens the hands and does not remove the dirt from them. The Gemara analyzes the statement that for first waters one may wash either with hot water or with cold water: Rav Yitz岣k bar Yosef says that Rabbi Yannai says: They taught this halakha only in a case where the hand does not

住讜诇讚转 讘讛谉 讗讘诇 讛讬讚 住讜诇讚转 讘讛谉 讗讬谉 谞讜讟诇讬谉 讘讛谉

recoil [soledet] from the water鈥檚 heat. But if the hand recoils from it, one may not wash with it.

讜讗讬讻讗 讚诪转谞讬 诇讛 讗住讬驻讗 讗讞专讜谞讬诐 讗讬谉 谞讜讟诇讬谉 讗诇讗 讘爪讜谞谉 讗讘诇 讘讞诪讬谉 诇讗 讗诪专 专讘 讬爪讞拽 讘专 讬讜住祝 讗诪专 专讘讬 讬谞讗讬 诇讗 砖谞讜 讗诇讗 砖讛讬讚 住讜诇讚转 讘讛谉 讗讘诇 讗讬谉 讛讬讚 住讜诇讚转 讘讛谉 谞讜讟诇讬谉 诪讻诇诇 讚专讗砖讜谞讬诐 讗祝 注诇 驻讬 砖讛讬讚 住讜诇讚转 讘讛谉 诪讜转专

And there are those who teach a version of this statement with regard to the latter clause of the baraita: For final waters, one may wash only with cold water, but one may not wash with hot water. Rav Yitz岣k bar Yosef says that Rabbi Yannai says: They taught that one may not use hot water only in a case where the water is so hot that the hand recoils from it, but if the hand does not recoil from it, one may wash with it. The Gemara comments: One can learn by inference from this version of the statement that in the case of first waters, even if the water is so hot that the hand recoils from it, it is permitted to use it for washing.

讗诪爪注讬讬诐 专砖讜转 讗诪专 专讘 谞讞诪谉 诇讗 砖谞讜 讗诇讗 讘讬谉 转讘砖讬诇 诇转讘砖讬诇 讗讘诇 讘讬谉 转讘砖讬诇 诇讙讘讬谞讛 讞讜讘讛

搂 The baraita states that middle waters are optional. Rav Na岣an says: They taught this only with regard to washing the hands between one cooked dish and another cooked dish served at a meal. But between a cooked dish and cheese there is an obligation to wash one鈥檚 hands.

讗诪专 专讘 讬讛讜讚讛 讘专讬讛 讚专讘讬 讞讬讬讗 诪驻谞讬 诪讛 讗诪专讜 诪讬诐 讗讞专讜谞讬诐 讞讜讘讛 砖诪诇讞 住讚讜诪讬转 讬砖 砖诪住诪讗 讗转 讛注讬谞讬诐 讗诪专 讗讘讬讬 讜诪砖转讻讞 讻讬 拽讜专讟讗 讘讻讜专讗 讗诪专 诇讬讛 专讘 讗讞讗 讘专讬讛 讚专讘讗 诇专讘 讗砖讬 讻诇 诪诇讞讗 诪讗讬 讗诪专 诇讬讛 诇讗 诪讘注讬讗

搂 The baraita further teaches that final waters are an obligation. Rav Yehuda, son of Rabbi 岣yya, says: For what reason did the Sages say that final waters are an obligation? It is because Sodomite salt is sometimes present, a small amount of which blinds the eyes. Since Sodomite salt could remain on one鈥檚 hands, one must wash them after eating. Abaye said: And this type of dangerous salt is present in the proportion of a pinch [korta] in an entire kor of regular salt. Rav A岣, son of Rava, said to Rav Ashi: If one measured salt between meals, what is the halakha? Must he wash his hands afterward? He said to him: It is not necessary to say this; he is certainly obligated to do so.

讗诪专 讗讘讬讬 诪专讬砖 讛讜讛 讗诪讬谞讗 讛讗讬 讚诇讗 诪砖讜 诪讬讗 讘转专讗讬 注诇 讗专注讗 诪砖讜诐 讝讜讛诪讗 讗诪专 诇讬 诪专 诪砖讜诐 讚砖专讬讗 专讜讞 专注讛 注诇讬讬讛讜

Abaye said: At first I would say that this halakha that one may not wash his hands with final waters over the ground is due to messiness. But the Master, Rabba, said to me that it is because an evil spirit rests upon the water and passersby are liable to be afflicted.

讜讗诪专 讗讘讬讬 诪专讬砖 讛讜讛 讗诪讬谞讗 讛讗讬 讚诇讗 砖拽讬诇 诪讬讚讬 诪驻转讜专讗 讻讬 谞拽讬讟 讗讬谞讬砖 讻住讗 诇诪砖转讬 砖诪讗 讬讗专注 讚讘专 拽诇拽诇讛 讘住注讜讚讛 讗诪专 诇讬 诪专 诪砖讜诐 讚拽砖讬 诇专讜讞 爪专讚讗

And Abaye also said: At first I would say that the reason for this statement of the Sages that one should not take anything from the table when a person is holding a cup to drink, is lest a mishap occur at the meal, i.e., the one holding the cup might have wanted the item that was taken, and since he is unable to speak he will choke in his anger. But the Master subsequently said to me that it is because it is bad for one鈥檚 health, causing a spirit of pain in half his head, i.e., a migraine.

讜诇讗 讗诪专谉 讗诇讗 讚砖拽讬诇 讜诇讗 诪讛讚专 讗讘诇 诪砖拽诇 讜讗讛讚讜专讬 诇讬转 诇谉 讘讛 讜诇讗 讗诪专谉 讗诇讗 讞讜抓 诇讗专讘注 讗诪讜转 讗讘诇 转讜讱 讗专讘注 讗诪讜转 诇讬转 诇谉 讘讛 讜诇讗 讗诪专谉 讗诇讗 诪讬讚讬 讚爪专讬讱 诇住注讜讚转讗 讗讘诇 诪讬讚讬 讚诇讗 爪专讬讱 诇住注讜讚转讗 诇讬转 诇谉 讘讛

And we said that this practice is prohibited only if one takes an item from the table and does not put it back. But as for taking and putting back, we have no problem with it. And likewise, we said it is prohibited only if one takes the item beyond four cubits of the table. But if one leaves it within four cubits, we have no problem with it. And furthermore, we said this halakha only with regard to an item that is necessary for the meal. But in the case of an item that is not necessary for the meal, we have no problem with it.

诪专 讘专 专讘 讗砖讬 拽驻讬讚 讗驻讬诇讜 讗讗住讬转讗 讜讘讜讻谞讗 讚转讘诇讬 诪讬讚讬 讚爪专讬讻讬 诇住注讜讚转讗

The Gemara relates that Mar bar Rav Ashi was particular not to remove any object from the table when someone was holding his cup in hand, even with regard to a mortar [asita] and pestle [bukhna] for spices, like all items that are necessary for the meal.

讜讗诪专 讗讘讬讬 诪专讬砖 讛讜讛 讗诪讬谞讗 讛讗讬 讚讻谞砖讬 谞砖讜讜专讗讛 诪砖讜诐 诪谞拽讬专讜转讗 讗诪专 诇讬 诪专 诪砖讜诐 讚拽砖讬 诇注谞讬讜转讗

And Abaye further said: At first I would say that this practice that people collect the crumbs of bread after a meal is due to cleanliness. But the Master subsequently said to me that it is because leaving them is bad for, i.e., it can increase, a person鈥檚 vulnerability to poverty.

讛讛讜讗 讙讘专讗 讚讛讜讛 诪讛讚专 注诇讬讛 砖专讗 讚注谞讬讜转讗 讜诇讗 讛讜讛 讬讻讬诇 诇讬讛 讚拽讗 讝讛讬专 讗谞砖讜讜专讗 讟讜讘讗 讬讜诪讗 讞讚 讻专讱 诇讬驻转讗 讗讬讘诇讬 讗诪专 讛砖转讗 讜讚讗讬 谞驻诇 讘讬讚讗讬 讘转专 讚讗讻讬诇 讗讬讬转讬 诪专讗 注拽专讬谞讛讜 诇讬讘诇讬 砖讚讬谞讛讜 诇谞讛专讗 砖诪注讬讛 讚拽讗诪专 讜讜讬 讚讗驻拽讬讛 讛讛讜讗 讙讘专讗 诪讘讬转讬讛

The Gemara relates: There was a certain man who was pursued by the ministering angel of poverty, but the angel was unable to impoverish him, as he was exceptionally careful with regard to crumbs. One day that man broke his bread over grass, and some crumbs fell among the blades of grass. The angel said: Now he will certainly fall into my hands, as he cannot collect all the crumbs. After the man ate, he brought a hoe, uprooted the grass, and threw it into the river. He subsequently heard the ministering angel of poverty say: Woe is me, as that man has removed me from my house, i.e., my position of comfort.

讜讗诪专 讗讘讬讬 诪专讬砖 讛讜讛 讗诪讬谞讗 讛讗讬 讚诇讗 砖转讬 讗讜驻讬讗 诪砖讜诐 诪讗讬住讜转讗 讗诪专 诇讬 诪专 诪砖讜诐 讚拽砖讬 诇讻专住诐 诪讬砖转讬讛 拽砖讛 诇讻专住诐 诪讬谞驻讞 讘讬讛 拽砖讬讗 诇专讬砖讗 诪讚讞讬讬讛 拽砖讬讗 诇注谞讬讜转讗 诪讗讬 转拽谞转讬讛 诇砖拽注讬讛 砖拽讜注讬

And Abaye said: At first I would say that this practice that people do not drink the foam from the top of a beverage is followed because it is repulsive. But the Master said to me that it is followed because it is bad for one鈥檚 vulnerability to catarrh. The Gemara comments: Drinking it is bad for catarrh, while blowing off the foam from the drink is bad for head pains, and removing it with one鈥檚 hand is bad for poverty. If so, what is its remedy? How may one drink? He should sink the foam inside the beverage and then drink it.

诇讻专住诐 讚讞诪专讗 砖讬讻专讗 讚砖讬讻专讗 诪讬讗 讚诪讬讗 诇讬转 诇讬讛 转拽谞转讗 讜讛讬讬谞讜 讚讗诪专讬 讗讬谞砖讬 讘转专 注谞讬讗 讗讝诇讗 注谞讬讜转讗

The Gemara notes: The treatment for catarrh caused by the foam of wine is beer; the treatment for catarrh caused by the foam of beer is water; and for catarrh caused by the foam of water there is no remedy. And this is in accordance with the adage that people say: Poverty follows the poor. Not only does a pauper have nothing to drink other than water, but there also is no treatment for the disease caused by his beverage.

讜讗诪专 讗讘讬讬 诪专讬砖 讛讜讛 讗诪讬谞讗 讛讗讬 讚诇讗 讗讻诇讬 讬专拽讗 诪讻讬砖讗 讚讗住专 讙讬谞讗讛 诪砖讜诐 讚诪讬讞讝讬 讻专注讘转谞讜转讗 讗诪专 诇讬 诪专 诪砖讜诐 讚拽砖讬 诇讻砖驻讬诐

And Abaye said: At first I would say that the reason for this practice that people do not eat vegetables from a bundle tied by the gardener is because it has the appearance of gluttony, as he does not wait to untie the bundle to eat. But the Master said to me that it is because it is bad for one鈥檚 vulnerability to witchcraft.

专讘 讞住讚讗 讜专讘讛 讘专 专讘 讛讜谞讗 讛讜讜 拽讗讝诇讬 讘讗专讘讗 讗诪专讛 诇讛讜 讛讛讬讗 诪讟专讜谞讬转讗 讗讜转讘谉 讘讛讚讬讬讻讜 诇讗 讗讜转讘讜讛 讗诪专讛 诪诇转讗 讗住专转讛 诇讗专讘讗 讗诪专讜 讗讬谞讛讜 诪讬诇转讗 砖专讬讜讛 讗诪专讛 诇讛讜 诪讗讬 讗讬注讘讬讚 诇讻讜 讚诇讗 诪拽谞讞 诇讻讜 讘讞住驻讗 讜诇讗 拽讟讬诇 诇讻讜 讻讬谞讛 讗诪谞讬讬讻讜 讜诇讗 讗讻讬诇 诇讻讜 讬专拽讗 诪讻讬砖讗 讚讗住专 讙讬谞讗讛

The Gemara relates: Rav 岣sda and Rabba bar Rav Huna were traveling on a boat. A certain matron said to them: Seat me together with you on the boat, but they did not seat her alongside them. She said something, an incantation, and thereby tied the boat to its spot so that it could not move. They too said something and thereby released it. That matron said to them: What can I do to you? Witchcraft has no power over you, as after attending to your bodily functions, you do not wipe yourselves with an earthenware shard, and you do not kill a louse that you find on your garments, and you do not eat vegetables from a bundle tied by the gardener.

讜讗诪专 讗讘讬讬 诪专讬砖 讛讜讛 讗诪讬谞讗 讛讗讬 讚诇讗 讗讻诇讬 讬专拽讗 讚谞驻诇 讗转讻讗 诪砖讜诐 诪讗讬住讜转讗 讗诪专 诇讬 诪专 诪砖讜诐 讚拽砖讛 诇专讬讞 讛驻讛 讜讗诪专 讗讘讬讬 诪专讬砖 讛讜讛 讗诪讬谞讗 讛讗讬 讚诇讗 讬转讘讬 转讜转讬 诪专讝讬讘讗 诪砖讜诐 砖讜驻讻讬诐 讗诪专 诇讬 诪专 诪砖讜诐 讚砖讻讬讞讬 诪讝讬拽讬谉

And Abaye said: At first I would say as follows: The reason for this practice that people do not eat vegetables that fell on the table is because it is replusive. But the Master said to me that it is because it is bad for halitosis. And Abaye said: At first I would say that the reason for this practice that people do not sit under a gutter is because of the waste water that pours out of it. But the Master said to me that it is because demons are commonly found there.

讛谞讛讜 砖拽讜诇讗讬 讚讛讜讜 讚专讜 讞讘讬转讗 讚讞诪专讗 讘注讜 诇讗讬转驻讜讞讬 讗讜转讘讜讛 转讜转讬 诪专讝讬讘讗 驻拽注讛 讗转讜 诇拽诪讬讛 讚诪专 讘专 专讘 讗砖讬 讗驻讬拽 砖讬驻讜专讬 砖诪转讬讛 讗转讗 诇拽诪讬讛 讗诪专 诇讬讛 讗诪讗讬 转注讘讬讚 讛讻讬 讗诪专 诇讬讛 讛讬讻讬 讗注讘讬讚 讻讬 讗讜转讘讬讛 讘讗讜谞讗讬

The Gemara relates: There were certain porters who were carrying a barrel of wine. When they wanted to rest, they placed it under a gutter and the barrel burst. They came before Mar bar Rav Ashi, who brought out horns and had them blown as he excommunicated the demon of that place. The demon came before Mar bar Rav Ashi, and the Sage said to it: Why did you do this? The demon said to him: How else should I act, when these men place a barrel on my ear?

讗诪专 诇讬讛 讗转 讘讚讜讻转讗 讚砖讻讬讞讬 专讘讬诐 诪讗讬 讘注讬转 讗转 讛讜讗 讚砖谞讬转 讝讬诇 砖诇讬诐 讗诪专 诇讬讛 讛砖转讗 谞诪讬 诇讬拽讘注 诇讬 诪专 讝讬诪谞讗 讜讗驻专注 拽讘注 诇讬讛 讝讬诪谞讗 讻讬 诪讟讗 讝讬诪谞讗 讗讬注讻讘 讻讬 讗转讗 讗诪专 诇讬讛 讗诪讗讬 诇讗 讗转讬转 讘讝诪谞讱 讗诪专 诇讬讛 讻诇 诪讬诇讬 讚爪讬讬专 讜讞转讬诐 讜讻讬讬诇 讜诪谞讬 诇讬转 诇谉 专砖讜转讗 诇诪砖拽诇 诪讬谞讬讛 注讚 讚诪砖讻讞讬谞谉 诪讬讚讬 讚讛驻拽专讗

Mar bar Rav Ashi said to it: What are you doing in a place where many people are found? You are the one who deviated from the norm; go and pay them the value of the barrel of wine. The demon said to him: Let the Master now set a time for me, so that I can find the money, and I will pay. Mar bar Rav Ashi set a time for his payment. When that time arrived, the demon delayed in coming to pay. When the demon eventually came, Mar bar Rav Ashi said to it: Why did you not come at the time set for you? The demon said to him: With regard to any item that is tied up, or sealed, or measured, or counted, we have no authority to take it. We are unable to obtain money until we find an ownerless item. For this reason, it took him a long time to find enough money to pay for the barrel.

讜讗诪专 讗讘讬讬 诪专讬砖 讛讜讛 讗诪讬谞讗 讛讗讬 讚砖讚讬 诪讬讗 诪驻讜诪讗 讚讞爪讘讗 诪砖讜诐 爪讬讘转讗 讗诪专 诇讬 诪专 诪砖讜诐 讚讗讬讻讗 诪讬诐 讛专注讬诐

And Abaye said: At first I would say that this practice that people pour out a little water from the mouth of a pitcher before drinking from it is followed because of twigs it might contain. But the Master said to me that it is followed because there are foul waters in the pitcher.

讛讛讜讗 讘专 砖讬讚讗 讚讛讜讛 讘讬 专讘 驻驻讗 讗讝诇 诇讗转讜讬讬 诪讬讗 诪谞讛专讗 讗讬注讻讘 讻讬 讗转讗 讗诪专讜 诇讬讛 讗诪讗讬 讗讬注讻讘转 讗诪专 诇讛讜 注讚 讚讞诇驻讬 诪讬诐 讛专注讬诐 讗讚讛讻讬

The Gemara relates: There was a certain son of a demon that was in Rav Pappa鈥檚 house as a servant. It went to bring water from the river, and it delayed in returning. When it came, the members of Rav Pappa鈥檚 household said to it: Why did you delay? It said to them: I waited until the foul waters passed. In the meantime,

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

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Chullin 105

The William Davidson Talmud | Powered by Sefaria

Chullin 105

讗讬诇讬诪讗 讘讬转 砖诪讗讬 讗讜诪专讬诐 诪拽谞讞 讜诇讗 讘注讬 诪讚讬讞 讜讘讬转 讛诇诇 讗讜诪专讬诐 诪讚讬讞 讜诇讗 讘注讬 诪拽谞讞 讗诇讗 讛讗 讚讗诪专 专讘讬 讝讬专讗 讗讬谉 拽讬谞讜讞 驻讛 讗诇讗 讘驻转 讻诪讗谉 讻讘讬转 砖诪讗讬

If we say that Beit Shammai say that one wipes out his mouth with solid food and does not need to rinse his mouth with water, since they maintain that wiping is more effective than rinsing, and Beit Hillel say that he rinses his mouth in water and does not need to wipe his mouth, as rinsing is more effective, one can respond: But as for that which Rabbi Zeira said: Wiping of the mouth can be performed only with bread, in accordance with whose opinion is it? It is apparently in accordance with the opinion of Beit Shammai, since Beit Hillel do not require wiping. Yet, it is unlikely that Rabbi Zeira would rule in accordance with the opinion of Beit Shammai rather than Beit Hillel.

讗诇讗 讘讬转 砖诪讗讬 讗讜诪专讬诐 诪拽谞讞 讜诇讗 讘注讬 诪讚讬讞 讜讘讬转 讛诇诇 讗讜诪专讬诐 讗祝 诪讚讬讞 讛讜讬 诇讬讛 诪拽讜诇讬 讘讬转 砖诪讗讬 讜诪讞讜诪专讬 讘讬转 讛诇诇 讜诇转谞讬讬讛 讙讘讬 拽讜诇讬 讘讬转 砖诪讗讬 讜讞讜诪专讬 讘讬转 讛诇诇

Rather, one must explain the dispute as follows: Beit Shammai say that one wipes his mouth after eating meat and does not need to rinse his mouth as well, and Beit Hillel say that in addition to wiping one must also rinse. This interpretation is difficult as well, since if so, this constitutes one of the disputes between them that involve leniencies of Beit Shammai and stringencies of Beit Hillel, and consequently, let the tanna of tractate Eduyyot teach it alongside the other disputes listed there that involve leniencies of Beit Shammai and stringencies of Beit Hillel.

讗诇讗 讘讬转 砖诪讗讬 讗讜诪专讬诐 诪拽谞讞 讜讛讜讗 讛讚讬谉 诇诪讚讬讞 讜讘讬转 讛诇诇 讗讜诪专讬诐 诪讚讬讞 讜讛讜讗 讛讚讬谉 诇诪拽谞讞 诪专 讗诪专 讞讚讗 讜诪专 讗诪专 讞讚讗 讜诇讗 驻诇讬讙讬

Rather, one must interpret their statements as follows: Beit Shammai say that one wipes his mouth after eating meat, and the same is true of rinsing, i.e., one must rinse his mouth as well. And Beit Hillel say that one rinses his mouth, and the same is true of wiping. And one Sage said one statement and one Sage said another statement, and they do not disagree.

讙讜驻讗 讗诪专 专讘讬 讝讬专讗 讗讬谉 拽讬谞讜讞 讛驻讛 讗诇讗 讘驻转 讜讛谞讬 诪讬诇讬 讘讚讞讬讟讬 讗讘诇 讘讚砖注专讬 诇讗

搂 After citing Rabbi Zeira鈥檚 statement tangentially, the Gemara discusses the matter itself. Rabbi Zeira says: Wiping of the mouth can be performed only with bread. The Gemara explains: And this statement applies only to bread prepared from wheat flour. But with regard to bread prepared from barley flour, one may not use it for wiping, as barley bread crumbles in the mouth and does not wipe thoroughly.

讜讚讞讬讟讬 谞诪讬 诇讗 讗诪专谉 讗诇讗 讘拽专讬专讗 讗讘诇 讘讞诪讬诪讗 诪砖讟专 砖讟专讬 讜讛谞讬 诪讬诇讬 讘专讻讬讻讗 讗讘诇 讘讗拽讜砖讗 诇讗 讜讛诇讻转讗 讘讻诇 诪讬诇讬 讛讜讬 拽讬谞讜讞 诇讘专 诪拽诪讞讗 转诪专讬 讜讬专拽讗

The Gemara adds: And even in the case of bread prepared from wheat flour, we said the halakha only with regard to cold bread, but as for warm bread, it is ineffective for wiping even if made of wheat, as it softens and sticks to the palate, and it does not wipe the mouth properly. And furthermore, even if the bread is cold, this statement applies only with regard to soft bread, but one may not wipe with hard bread, as it also does not clean effectively. The Gemara concludes: And the halakha is that the use of all items constitutes effective wiping, except for flour, dates, and vegetables.

讘注讗 诪讬谞讬讛 专讘 讗住讬 诪专讘讬 讬讜讞谞谉 讻诪讛 讬砖讛讛 讘讬谉 讘砖专 诇讙讘讬谞讛 讗诪专 诇讜 讜诇讗 讻诇讜诐 讗讬谞讬 讜讛讗 讗诪专 专讘 讞住讚讗 讗讻诇 讘砖专 讗住讜专 诇讗讻讜诇 讙讘讬谞讛 讙讘讬谞讛 诪讜转专 诇讗讻讜诇 讘砖专 讗诇讗 讻诪讛 讬砖讛讛 讘讬谉 讙讘讬谞讛 诇讘砖专 讗诪专 诇讬讛 讜诇讗 讻诇讜诐

Rav Asi posed a dilemma to Rabbi Yo岣nan: How much time should one wait between eating meat and eating cheese? Rabbi Yo岣nan said to him: No time at all. The Gemara asks: Is that so? But doesn鈥檛 Rav 岣sda say: If one ate meat, it is prohibited for him to eat cheese immediately, but if he ate cheese it is permitted for him to eat meat without delay? Rather, Rav Asi actually asked Rabbi Yo岣nan the following question: How much time should one wait between eating cheese and eating meat? In response to this question, Rabbi Yo岣nan said to him: No time at all.

讙讜驻讗 讗诪专 专讘 讞住讚讗 讗讻诇 讘砖专 讗住讜专 诇讗讻讜诇 讙讘讬谞讛 讙讘讬谞讛 诪讜转专 诇讗讻讜诇 讘砖专 讗诪专 诇讬讛 专讘 讗讞讗 讘专 讬讜住祝 诇专讘 讞住讚讗 讘砖专 砖讘讬谉 讛砖讬谞讬诐 诪讛讜

After tangentially citing a statement of Rav 岣sda, the Gemara discusses the matter itself. Rav 岣sda says: If one ate meat, it is prohibited for him to eat cheese immediately, as the meat contains fatty substances that stick to one鈥檚 mouth and preserve the flavor of meat. But if he ate cheese it is permitted for him to eat meat without delay. Rav A岣 bar Yosef said to Rav 岣sda: In the case of meat that is between the teeth, what is the halakha? Are these remnants considered meat to the extent that one may not eat cheese as long as they are in his mouth?

拽专讬 注诇讬讛 讛讘砖专 注讜讚谞讜 讘讬谉 砖谞讬讛诐

In response, Rav 岣sda read about him the following verse: 鈥淲hile the meat was yet between their teeth鈥 (Numbers 11:33). This verse indicates that even when the meat is between one鈥檚 teeth it is still considered meat, and therefore one may not partake of cheese until that meat has been removed.

讗诪专 诪专 注讜拽讘讗 讗谞讗 诇讛讗 诪诇转讗 讞诇讗 讘专 讞诪专讗 诇讙讘讬 讗讘讗 讚讗讬诇讜 讗讘讗 讻讬 讛讜讛 讗讻讬诇 讘砖专讗 讛讗讬讚谞讗 诇讗 讛讜讛 讗讻诇 讙讘讬谞讛 注讚 诇诪讞专 注讚 讛砖转讗 讜讗讬诇讜 讗谞讗 讘讛讗 住注讜讚转讗 讛讜讗 讚诇讗 讗讻讬诇谞讗 诇住注讜讚转讗 讗讞专讬转讗 讗讻讬诇谞讗

Mar Ukva said: I am, with regard to this matter, like vinegar, son of wine, with respect to Father, i.e., my practice is inferior to that of my father. As Father, if he were to eat meat at this time, would not eat cheese until tomorrow at this time. But as for me, only at this meal, during which I ate meat, do I not eat cheese; at a different meal on the same day I will eat cheese.

讗诪专 砖诪讜讗诇 讗谞讗 诇讛讗 诪诇转讗 讞诇讗 讘专 讞诪专讗 诇讙讘讬 讗讘讗 讚讗讬诇讜 讗讘讗 讛讜讛 住讬讬专 谞讻住讬讛 转专讬 讝诪谞讬 讘讬讜诪讗 讜讗谞讗 诇讗 住讬讬专谞讗 讗诇讗 讞讚讗 讝讬诪谞讗 砖诪讜讗诇 诇讟注诪讬讛 讚讗诪专 砖诪讜讗诇 诪讗谉 讚住讬讬专 谞讻住讬讛 讻诇 讬讜诪讗 诪砖讻讞 讗住转讬专讗

Similarly, Shmuel said: I am, with regard to this other matter, like vinegar, son of wine, with respect to Father. As Father would patrol his property to examine it twice daily, but I patrol it only once a day. The Gemara notes: In this regard Shmuel conforms to his line of reasoning, as Shmuel said: One who patrols his property every day will find an asteira coin.

讗讘讬讬 讛讜讛 住讬讬专 谞讻住讬讛 讻诇 讬讜诪讗 讜讬讜诪讗 讬讜诪讗 讞讚 驻讙注 讘讗专讬住讬讛 讚讚专讬 驻转讻讗 讚讗讜驻讬 讗诪专 诇讬讛 讛谞讬 诇讛讬讻讗 讗诪专 诇讬讛 诇讘讬 诪专 讗诪专 诇讬讛 讻讘专 拽讚诪讜讱 专讘谞谉

The Gemara relates that Abaye would patrol his property each and every day. One day he encountered his sharecropper carrying a load of wood that the sharecropper intended to take for himself. Abaye said to him: To where are you taking these logs of wood? The sharecropper said to him: To the Master鈥檚 house. Abaye, who knew that the sharecropper had intended to take the wood for himself, said to him: The Sages already preempted you when they said that one should patrol his property regularly, and they thereby prevented you from stealing the wood.

专讘 讗住讬 讛讜讛 住讬讬专 谞讻住讬讛 讻诇 讬讜诪讗 讗诪专 讛讬讻讗 谞讬谞讛讜 讻诇 讛谞讬 讗住转讬专讬 讚诪专 砖诪讜讗诇 讬讜诪讗 讞讚 讞讝讗 爪讬谞讜专讗 讚讘讚拽讗 讘讗专注讬讛 砖拽诇讬讛 诇讙诇讬诪讬讛 讻专讻讬讛 讗讜转讘讬讛 讘讙讜讛 专诪讗 拽诇讗 讗转讜 讗讬谞砖讬 住讻专讜讛 讗砖讻讞转讬谞讛讜 诇讻讜诇讛讜 讗讬住转专讬 讚诪专 砖诪讜讗诇

The Gemara likewise relates that Rav Asi would patrol his property every day. He said: Where are all these asteira coins mentioned by Mar Shmuel? This patrol is not reaping me any benefit. One day he saw a water channel that overflowed, causing water to flood onto his land. He took off his cloak, wrapped it, and placed it inside the pipe to block the flow of water. He then raised his voice, and people came and sealed the hole. He said: I have just found all the asteira coins mentioned by Mar Shmuel, as I would have suffered a great loss had I not patrolled my fields.

讗诪专 专讘 讗讬讚讬 讘专 讗讘讬谉 讗诪专 专讘 讬爪讞拽 讘专 讗砖讬讬谉 诪讬诐 专讗砖讜谞讬诐 诪爪讜讛 讜讗讞专讜谞讬诐 讞讜讘讛

搂 Having mentioned the manner of washing hands during a meal, the Gemara discusses another matter concerning washing hands. Rav Idi bar Avin says that Rav Yitz岣k bar Ashyan says: The first waters, i.e., washing of the hands before eating bread, are a mitzva by rabbinic law, but the final waters, washing of the hands upon conclusion of the meal and before reciting Grace after Meals, are an obligation, a more stringent requirement.

诪讬转讬讘讬 诪讬诐 专讗砖讜谞讬诐 讜讗讞专讜谞讬诐 讞讜讘讛 讗诪爪注讬讬诐 专砖讜转 诪爪讜讛 诇讙讘讬 专砖讜转 讞讜讘讛 拽专讬 诇讛

The Gemara raises an objection to this ruling from a baraita: The first waters and the final waters are an obligation, whereas the middle waters, between courses during the meal, are optional. Apparently, the first waters are also an obligation, not a mitzva. The Gemara responds: Although the first waters are in fact a mitzva, the tanna calls a mitzva an obligation when compared to an optional requirement.

讙讜驻讗 诪讬诐 专讗砖讜谞讬诐 讜讗讞专讜谞讬诐 讞讜讘讛 讗诪爪注讬讬诐 专砖讜转 专讗砖讜谞讬诐 谞讜讟诇讬谉 讘讬谉 讘讻诇讬 讘讬谉 注诇 讙讘讬 拽专拽注 讗讞专讜谞讬诐 讗讬谉 谞讜讟诇讬谉 讗诇讗 讘讻诇讬 讜讗诪专讬 诇讛 讗讬谉 谞讜讟诇讬谉 注诇 讙讘讬 拽专拽注

The Gemara analyzes the matter itself. The full text of the baraita is as follows: First waters and final waters are an obligation, whereas middle waters are optional. For first waters, one may wash either by spilling the water into a vessel or onto the ground. But for final waters, one washes only by pouring the water into a vessel. And some say a slightly different version of the baraita: For final waters, one may not wash by pouring the water onto the ground.

诪讗讬 讘讬谞讬讬讛讜 讗讬讻讗 讘讬谞讬讬讛讜 拽讬谞住讗

The Gemara interjects: What is the difference between these two versions? The Gemara answers: There is a practical difference between them with regard to pouring the water on thin wood slivers on the ground. According to the first version, which requires that the water be poured into a vessel, one may not use such slivers for this purpose, whereas according to the second version, which merely prohibits pouring the water onto the ground, one may use wood slivers.

诪讬诐 专讗砖讜谞讬诐 谞讜讟诇讬谉 讘讬谉 讘讞诪讬谉 讘讬谉 讘爪讜谞谉 讗讞专讜谞讬诐 讗讬谉 谞讜讟诇讬谉 讗诇讗 讘爪讜谞谉 诪驻谞讬 砖讞诪讬谉 诪驻注驻注讬谉 讗转 讛讬讚讬诐 讜讗讬谉 诪注讘讬专讬谉 讗转 讛讝讜讛诪讗 诪讬诐 专讗砖讜谞讬诐 谞讜讟诇讬谉 讘讬谉 讘讞诪讬谉 讘讬谉 讘爪讜谞谉 讗诪专 专讘 讬爪讞拽 讘专 讬讜住祝 讗诪专 专讘讬 讬谞讗讬 诇讗 砖谞讜 讗诇讗 砖讗讬谉 讛讬讚

The baraita continues: With regard to first waters, one may wash either with hot water or with cold water. But for final waters, one may wash only with cold water, because hot water softens the hands and does not remove the dirt from them. The Gemara analyzes the statement that for first waters one may wash either with hot water or with cold water: Rav Yitz岣k bar Yosef says that Rabbi Yannai says: They taught this halakha only in a case where the hand does not

住讜诇讚转 讘讛谉 讗讘诇 讛讬讚 住讜诇讚转 讘讛谉 讗讬谉 谞讜讟诇讬谉 讘讛谉

recoil [soledet] from the water鈥檚 heat. But if the hand recoils from it, one may not wash with it.

讜讗讬讻讗 讚诪转谞讬 诇讛 讗住讬驻讗 讗讞专讜谞讬诐 讗讬谉 谞讜讟诇讬谉 讗诇讗 讘爪讜谞谉 讗讘诇 讘讞诪讬谉 诇讗 讗诪专 专讘 讬爪讞拽 讘专 讬讜住祝 讗诪专 专讘讬 讬谞讗讬 诇讗 砖谞讜 讗诇讗 砖讛讬讚 住讜诇讚转 讘讛谉 讗讘诇 讗讬谉 讛讬讚 住讜诇讚转 讘讛谉 谞讜讟诇讬谉 诪讻诇诇 讚专讗砖讜谞讬诐 讗祝 注诇 驻讬 砖讛讬讚 住讜诇讚转 讘讛谉 诪讜转专

And there are those who teach a version of this statement with regard to the latter clause of the baraita: For final waters, one may wash only with cold water, but one may not wash with hot water. Rav Yitz岣k bar Yosef says that Rabbi Yannai says: They taught that one may not use hot water only in a case where the water is so hot that the hand recoils from it, but if the hand does not recoil from it, one may wash with it. The Gemara comments: One can learn by inference from this version of the statement that in the case of first waters, even if the water is so hot that the hand recoils from it, it is permitted to use it for washing.

讗诪爪注讬讬诐 专砖讜转 讗诪专 专讘 谞讞诪谉 诇讗 砖谞讜 讗诇讗 讘讬谉 转讘砖讬诇 诇转讘砖讬诇 讗讘诇 讘讬谉 转讘砖讬诇 诇讙讘讬谞讛 讞讜讘讛

搂 The baraita states that middle waters are optional. Rav Na岣an says: They taught this only with regard to washing the hands between one cooked dish and another cooked dish served at a meal. But between a cooked dish and cheese there is an obligation to wash one鈥檚 hands.

讗诪专 专讘 讬讛讜讚讛 讘专讬讛 讚专讘讬 讞讬讬讗 诪驻谞讬 诪讛 讗诪专讜 诪讬诐 讗讞专讜谞讬诐 讞讜讘讛 砖诪诇讞 住讚讜诪讬转 讬砖 砖诪住诪讗 讗转 讛注讬谞讬诐 讗诪专 讗讘讬讬 讜诪砖转讻讞 讻讬 拽讜专讟讗 讘讻讜专讗 讗诪专 诇讬讛 专讘 讗讞讗 讘专讬讛 讚专讘讗 诇专讘 讗砖讬 讻诇 诪诇讞讗 诪讗讬 讗诪专 诇讬讛 诇讗 诪讘注讬讗

搂 The baraita further teaches that final waters are an obligation. Rav Yehuda, son of Rabbi 岣yya, says: For what reason did the Sages say that final waters are an obligation? It is because Sodomite salt is sometimes present, a small amount of which blinds the eyes. Since Sodomite salt could remain on one鈥檚 hands, one must wash them after eating. Abaye said: And this type of dangerous salt is present in the proportion of a pinch [korta] in an entire kor of regular salt. Rav A岣, son of Rava, said to Rav Ashi: If one measured salt between meals, what is the halakha? Must he wash his hands afterward? He said to him: It is not necessary to say this; he is certainly obligated to do so.

讗诪专 讗讘讬讬 诪专讬砖 讛讜讛 讗诪讬谞讗 讛讗讬 讚诇讗 诪砖讜 诪讬讗 讘转专讗讬 注诇 讗专注讗 诪砖讜诐 讝讜讛诪讗 讗诪专 诇讬 诪专 诪砖讜诐 讚砖专讬讗 专讜讞 专注讛 注诇讬讬讛讜

Abaye said: At first I would say that this halakha that one may not wash his hands with final waters over the ground is due to messiness. But the Master, Rabba, said to me that it is because an evil spirit rests upon the water and passersby are liable to be afflicted.

讜讗诪专 讗讘讬讬 诪专讬砖 讛讜讛 讗诪讬谞讗 讛讗讬 讚诇讗 砖拽讬诇 诪讬讚讬 诪驻转讜专讗 讻讬 谞拽讬讟 讗讬谞讬砖 讻住讗 诇诪砖转讬 砖诪讗 讬讗专注 讚讘专 拽诇拽诇讛 讘住注讜讚讛 讗诪专 诇讬 诪专 诪砖讜诐 讚拽砖讬 诇专讜讞 爪专讚讗

And Abaye also said: At first I would say that the reason for this statement of the Sages that one should not take anything from the table when a person is holding a cup to drink, is lest a mishap occur at the meal, i.e., the one holding the cup might have wanted the item that was taken, and since he is unable to speak he will choke in his anger. But the Master subsequently said to me that it is because it is bad for one鈥檚 health, causing a spirit of pain in half his head, i.e., a migraine.

讜诇讗 讗诪专谉 讗诇讗 讚砖拽讬诇 讜诇讗 诪讛讚专 讗讘诇 诪砖拽诇 讜讗讛讚讜专讬 诇讬转 诇谉 讘讛 讜诇讗 讗诪专谉 讗诇讗 讞讜抓 诇讗专讘注 讗诪讜转 讗讘诇 转讜讱 讗专讘注 讗诪讜转 诇讬转 诇谉 讘讛 讜诇讗 讗诪专谉 讗诇讗 诪讬讚讬 讚爪专讬讱 诇住注讜讚转讗 讗讘诇 诪讬讚讬 讚诇讗 爪专讬讱 诇住注讜讚转讗 诇讬转 诇谉 讘讛

And we said that this practice is prohibited only if one takes an item from the table and does not put it back. But as for taking and putting back, we have no problem with it. And likewise, we said it is prohibited only if one takes the item beyond four cubits of the table. But if one leaves it within four cubits, we have no problem with it. And furthermore, we said this halakha only with regard to an item that is necessary for the meal. But in the case of an item that is not necessary for the meal, we have no problem with it.

诪专 讘专 专讘 讗砖讬 拽驻讬讚 讗驻讬诇讜 讗讗住讬转讗 讜讘讜讻谞讗 讚转讘诇讬 诪讬讚讬 讚爪专讬讻讬 诇住注讜讚转讗

The Gemara relates that Mar bar Rav Ashi was particular not to remove any object from the table when someone was holding his cup in hand, even with regard to a mortar [asita] and pestle [bukhna] for spices, like all items that are necessary for the meal.

讜讗诪专 讗讘讬讬 诪专讬砖 讛讜讛 讗诪讬谞讗 讛讗讬 讚讻谞砖讬 谞砖讜讜专讗讛 诪砖讜诐 诪谞拽讬专讜转讗 讗诪专 诇讬 诪专 诪砖讜诐 讚拽砖讬 诇注谞讬讜转讗

And Abaye further said: At first I would say that this practice that people collect the crumbs of bread after a meal is due to cleanliness. But the Master subsequently said to me that it is because leaving them is bad for, i.e., it can increase, a person鈥檚 vulnerability to poverty.

讛讛讜讗 讙讘专讗 讚讛讜讛 诪讛讚专 注诇讬讛 砖专讗 讚注谞讬讜转讗 讜诇讗 讛讜讛 讬讻讬诇 诇讬讛 讚拽讗 讝讛讬专 讗谞砖讜讜专讗 讟讜讘讗 讬讜诪讗 讞讚 讻专讱 诇讬驻转讗 讗讬讘诇讬 讗诪专 讛砖转讗 讜讚讗讬 谞驻诇 讘讬讚讗讬 讘转专 讚讗讻讬诇 讗讬讬转讬 诪专讗 注拽专讬谞讛讜 诇讬讘诇讬 砖讚讬谞讛讜 诇谞讛专讗 砖诪注讬讛 讚拽讗诪专 讜讜讬 讚讗驻拽讬讛 讛讛讜讗 讙讘专讗 诪讘讬转讬讛

The Gemara relates: There was a certain man who was pursued by the ministering angel of poverty, but the angel was unable to impoverish him, as he was exceptionally careful with regard to crumbs. One day that man broke his bread over grass, and some crumbs fell among the blades of grass. The angel said: Now he will certainly fall into my hands, as he cannot collect all the crumbs. After the man ate, he brought a hoe, uprooted the grass, and threw it into the river. He subsequently heard the ministering angel of poverty say: Woe is me, as that man has removed me from my house, i.e., my position of comfort.

讜讗诪专 讗讘讬讬 诪专讬砖 讛讜讛 讗诪讬谞讗 讛讗讬 讚诇讗 砖转讬 讗讜驻讬讗 诪砖讜诐 诪讗讬住讜转讗 讗诪专 诇讬 诪专 诪砖讜诐 讚拽砖讬 诇讻专住诐 诪讬砖转讬讛 拽砖讛 诇讻专住诐 诪讬谞驻讞 讘讬讛 拽砖讬讗 诇专讬砖讗 诪讚讞讬讬讛 拽砖讬讗 诇注谞讬讜转讗 诪讗讬 转拽谞转讬讛 诇砖拽注讬讛 砖拽讜注讬

And Abaye said: At first I would say that this practice that people do not drink the foam from the top of a beverage is followed because it is repulsive. But the Master said to me that it is followed because it is bad for one鈥檚 vulnerability to catarrh. The Gemara comments: Drinking it is bad for catarrh, while blowing off the foam from the drink is bad for head pains, and removing it with one鈥檚 hand is bad for poverty. If so, what is its remedy? How may one drink? He should sink the foam inside the beverage and then drink it.

诇讻专住诐 讚讞诪专讗 砖讬讻专讗 讚砖讬讻专讗 诪讬讗 讚诪讬讗 诇讬转 诇讬讛 转拽谞转讗 讜讛讬讬谞讜 讚讗诪专讬 讗讬谞砖讬 讘转专 注谞讬讗 讗讝诇讗 注谞讬讜转讗

The Gemara notes: The treatment for catarrh caused by the foam of wine is beer; the treatment for catarrh caused by the foam of beer is water; and for catarrh caused by the foam of water there is no remedy. And this is in accordance with the adage that people say: Poverty follows the poor. Not only does a pauper have nothing to drink other than water, but there also is no treatment for the disease caused by his beverage.

讜讗诪专 讗讘讬讬 诪专讬砖 讛讜讛 讗诪讬谞讗 讛讗讬 讚诇讗 讗讻诇讬 讬专拽讗 诪讻讬砖讗 讚讗住专 讙讬谞讗讛 诪砖讜诐 讚诪讬讞讝讬 讻专注讘转谞讜转讗 讗诪专 诇讬 诪专 诪砖讜诐 讚拽砖讬 诇讻砖驻讬诐

And Abaye said: At first I would say that the reason for this practice that people do not eat vegetables from a bundle tied by the gardener is because it has the appearance of gluttony, as he does not wait to untie the bundle to eat. But the Master said to me that it is because it is bad for one鈥檚 vulnerability to witchcraft.

专讘 讞住讚讗 讜专讘讛 讘专 专讘 讛讜谞讗 讛讜讜 拽讗讝诇讬 讘讗专讘讗 讗诪专讛 诇讛讜 讛讛讬讗 诪讟专讜谞讬转讗 讗讜转讘谉 讘讛讚讬讬讻讜 诇讗 讗讜转讘讜讛 讗诪专讛 诪诇转讗 讗住专转讛 诇讗专讘讗 讗诪专讜 讗讬谞讛讜 诪讬诇转讗 砖专讬讜讛 讗诪专讛 诇讛讜 诪讗讬 讗讬注讘讬讚 诇讻讜 讚诇讗 诪拽谞讞 诇讻讜 讘讞住驻讗 讜诇讗 拽讟讬诇 诇讻讜 讻讬谞讛 讗诪谞讬讬讻讜 讜诇讗 讗讻讬诇 诇讻讜 讬专拽讗 诪讻讬砖讗 讚讗住专 讙讬谞讗讛

The Gemara relates: Rav 岣sda and Rabba bar Rav Huna were traveling on a boat. A certain matron said to them: Seat me together with you on the boat, but they did not seat her alongside them. She said something, an incantation, and thereby tied the boat to its spot so that it could not move. They too said something and thereby released it. That matron said to them: What can I do to you? Witchcraft has no power over you, as after attending to your bodily functions, you do not wipe yourselves with an earthenware shard, and you do not kill a louse that you find on your garments, and you do not eat vegetables from a bundle tied by the gardener.

讜讗诪专 讗讘讬讬 诪专讬砖 讛讜讛 讗诪讬谞讗 讛讗讬 讚诇讗 讗讻诇讬 讬专拽讗 讚谞驻诇 讗转讻讗 诪砖讜诐 诪讗讬住讜转讗 讗诪专 诇讬 诪专 诪砖讜诐 讚拽砖讛 诇专讬讞 讛驻讛 讜讗诪专 讗讘讬讬 诪专讬砖 讛讜讛 讗诪讬谞讗 讛讗讬 讚诇讗 讬转讘讬 转讜转讬 诪专讝讬讘讗 诪砖讜诐 砖讜驻讻讬诐 讗诪专 诇讬 诪专 诪砖讜诐 讚砖讻讬讞讬 诪讝讬拽讬谉

And Abaye said: At first I would say as follows: The reason for this practice that people do not eat vegetables that fell on the table is because it is replusive. But the Master said to me that it is because it is bad for halitosis. And Abaye said: At first I would say that the reason for this practice that people do not sit under a gutter is because of the waste water that pours out of it. But the Master said to me that it is because demons are commonly found there.

讛谞讛讜 砖拽讜诇讗讬 讚讛讜讜 讚专讜 讞讘讬转讗 讚讞诪专讗 讘注讜 诇讗讬转驻讜讞讬 讗讜转讘讜讛 转讜转讬 诪专讝讬讘讗 驻拽注讛 讗转讜 诇拽诪讬讛 讚诪专 讘专 专讘 讗砖讬 讗驻讬拽 砖讬驻讜专讬 砖诪转讬讛 讗转讗 诇拽诪讬讛 讗诪专 诇讬讛 讗诪讗讬 转注讘讬讚 讛讻讬 讗诪专 诇讬讛 讛讬讻讬 讗注讘讬讚 讻讬 讗讜转讘讬讛 讘讗讜谞讗讬

The Gemara relates: There were certain porters who were carrying a barrel of wine. When they wanted to rest, they placed it under a gutter and the barrel burst. They came before Mar bar Rav Ashi, who brought out horns and had them blown as he excommunicated the demon of that place. The demon came before Mar bar Rav Ashi, and the Sage said to it: Why did you do this? The demon said to him: How else should I act, when these men place a barrel on my ear?

讗诪专 诇讬讛 讗转 讘讚讜讻转讗 讚砖讻讬讞讬 专讘讬诐 诪讗讬 讘注讬转 讗转 讛讜讗 讚砖谞讬转 讝讬诇 砖诇讬诐 讗诪专 诇讬讛 讛砖转讗 谞诪讬 诇讬拽讘注 诇讬 诪专 讝讬诪谞讗 讜讗驻专注 拽讘注 诇讬讛 讝讬诪谞讗 讻讬 诪讟讗 讝讬诪谞讗 讗讬注讻讘 讻讬 讗转讗 讗诪专 诇讬讛 讗诪讗讬 诇讗 讗转讬转 讘讝诪谞讱 讗诪专 诇讬讛 讻诇 诪讬诇讬 讚爪讬讬专 讜讞转讬诐 讜讻讬讬诇 讜诪谞讬 诇讬转 诇谉 专砖讜转讗 诇诪砖拽诇 诪讬谞讬讛 注讚 讚诪砖讻讞讬谞谉 诪讬讚讬 讚讛驻拽专讗

Mar bar Rav Ashi said to it: What are you doing in a place where many people are found? You are the one who deviated from the norm; go and pay them the value of the barrel of wine. The demon said to him: Let the Master now set a time for me, so that I can find the money, and I will pay. Mar bar Rav Ashi set a time for his payment. When that time arrived, the demon delayed in coming to pay. When the demon eventually came, Mar bar Rav Ashi said to it: Why did you not come at the time set for you? The demon said to him: With regard to any item that is tied up, or sealed, or measured, or counted, we have no authority to take it. We are unable to obtain money until we find an ownerless item. For this reason, it took him a long time to find enough money to pay for the barrel.

讜讗诪专 讗讘讬讬 诪专讬砖 讛讜讛 讗诪讬谞讗 讛讗讬 讚砖讚讬 诪讬讗 诪驻讜诪讗 讚讞爪讘讗 诪砖讜诐 爪讬讘转讗 讗诪专 诇讬 诪专 诪砖讜诐 讚讗讬讻讗 诪讬诐 讛专注讬诐

And Abaye said: At first I would say that this practice that people pour out a little water from the mouth of a pitcher before drinking from it is followed because of twigs it might contain. But the Master said to me that it is followed because there are foul waters in the pitcher.

讛讛讜讗 讘专 砖讬讚讗 讚讛讜讛 讘讬 专讘 驻驻讗 讗讝诇 诇讗转讜讬讬 诪讬讗 诪谞讛专讗 讗讬注讻讘 讻讬 讗转讗 讗诪专讜 诇讬讛 讗诪讗讬 讗讬注讻讘转 讗诪专 诇讛讜 注讚 讚讞诇驻讬 诪讬诐 讛专注讬诐 讗讚讛讻讬

The Gemara relates: There was a certain son of a demon that was in Rav Pappa鈥檚 house as a servant. It went to bring water from the river, and it delayed in returning. When it came, the members of Rav Pappa鈥檚 household said to it: Why did you delay? It said to them: I waited until the foul waters passed. In the meantime,

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