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Today's Daf Yomi

March 13, 2019 | 讜壮 讘讗讚专 讘壮 转砖注状讟

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Chullin 106

Can one wash their hands before a meal with water heated up by a fire? With water from the hot spring of Tiberias? Can one use them for a mikveh? Why do we wash before eating bread? Until what part of the hand does one need to wash?


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讞讝谞讛讜 讚拽讗 砖讚讜 诪讬讗 诪驻讜诪讗 讚讞爪讘讗 讗诪专 讗讬 讛讜讛 讬讚注谞讗 讚专讙讬诇讬转讜 诇诪讬注讘讚 讛讻讬 诇讗 讗讬注讻讘讬

the demon saw the members of Rav Pappa鈥檚 household pouring water from the mouth of the pitcher before drinking from it. The demon said to them: If I had known that you regularly do this, I would not have delayed. I would have brought the water straight from the river, knowing you would pour out the foul waters.

讻讬 讗转讗 专讘 讚讬诪讬 讗诪专 诪讬诐 讛专讗砖讜谞讬诐 讛讗讻讬诇讜 讘砖专 讞讝讬专

When Rav Dimi came from Eretz Yisrael he said: Due to the failure to wash with the first waters, they ultimately fed a Jew pig meat. This case involved a storekeeper who would sell different meat to his Jewish and gentile customers. When a Jew who came to eat with him neglected to wash before eating, the storekeeper assumed he was a gentile and fed him pig meat.

讗讞专讜谞讬诐 讛讜爪讬讗讜 讗转 讛讗砖讛 诪讘注诇讛

And due to the failure to wash with final waters a woman was ultimately divorced from her husband. In this incident, a host who had stolen his guests鈥 money had lentils on his mustache from a previous meal because he had not washed his hands and mouth after eating. Realizing he had eaten lentils that day, his victims approached the man鈥檚 wife and said that her husband had instructed them to tell her to return their money. They then claimed that the man told them to tell her that he had eaten lentils that day as proof that they were telling the truth. They thereby fooled his wife into thinking he wanted her to give their money back. Out of anger, the host divorced his wife.

讻讬 讗转讗 专讘讬谉 讗诪专 专讗砖讜谞讬诐 讛讗讻讬诇讜 讘砖专 谞讘诇讛 讗讞专讜谞讬诐 讛专讙讜 讗转 讛谞驻砖 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讜住讬诪谞讬讱 讗转讗 专讘 讚讬诪讬 讗驻拽讛 讗转讗 专讘讬谉 拽讟诇讛

When Ravin came from Eretz Yisrael he said the statement slightly differently: Due to the failure to wash with first waters, they fed a Jew meat from an animal carcass, and the failure to wash with final waters killed a person, as in the second incident the host was so angry with his wife that he killed her. Rav Na岣an bar Yitz岣k said: And your mnemonic to remember which Sage said which version is: Rav Dimi came and divorced her from her husband, i.e., according to his version she was divorced, and Ravin came and killed her, since in his version the husband killed his wife.

专讘讬 讗讘讗 诪转谞讬 讞讚讗 诪讛谞讬 讜讞讚讗 诪讛谞讬 诇讞讜诪专讗

Rabbi Abba would teach one of these versions involving first waters and one of them with regard to final waters, and in both cases he taught the more severe version, i.e., he specified the meat of a pig and that the husband killed his wife.

讗讬转诪专 讞诪讬 讛讗讜专 讞讝拽讬讛 讗诪专 讗讬谉 谞讜讟诇讬诐 诪讛谉 诇讬讚讬诐 讜专讘讬 讬讜讞谞谉 讗诪专 谞讜讟诇讬谉 诪讛诐 诇讬讚讬诐 讗诪专 专讘讬 讬讜讞谞谉 砖讗诇转讬 讗转 专讘谉 讙诪诇讬讗诇 讘谞讜 砖诇 专讘讬 讜讗讜讻诇 讟讛专讜转 讜讗诪专 诇讬 讻诇 讙讚讜诇讬 讙诇讬诇 注讜砖讬谉 讻谉

A disagreement was stated with regard to water heated by fire: 岣zkiyya says that one may not wash his hands with such water, and Rabbi Yo岣nan says that one may wash his hands with it. Rabbi Yo岣nan said: I asked Rabban Gamliel, son of Rabbi Yehuda HaNasi, about this halakha, and he was one who would eat only in a state of ritual purity and was therefore careful about washing his hands; and he said to me that all the great men of the Galilee would do so, i.e., wash their hands in heated water.

讞诪讬 讟讘专讬讗 讞讝拽讬讛 讗诪专 讗讬谉 谞讜讟诇讬谉 诪讛诐 诇讬讚讬诐 讗讘诇 诪讟讘讬诇讬谉 讘讛诐 讛讬讚讬诐 讜专讘讬 讬讜讞谞谉 讗诪专 讻诇 讙讜驻讜 讟讜讘诇 讘讛谉 讗讘诇 诇讗 驻谞讬讜 讬讚讬讜 讜专讙诇讬讜

Likewise, with regard to the hot springs of Tiberias, 岣zkiyya says that one may not wash his hands with water from them before eating, but if there are forty se鈥檃, the requisite size of a ritual bath, then one may immerse the hands directly in them, and this is effective for the ritual of washing the hands before a meal. And Rabbi Yo岣nan says that an impure person may immerse his entire body in such water to become pure, but one may still not use it for the immersion of part of his body, such as his face, hands, and feet, as this immersion is not considered equivalent to washing the hands.

讛砖转讗 讻诇 讙讜驻讜 讟讜讘诇 讘讛诐 驻谞讬讜 讬讚讬讜 讜专讙诇讬讜 诇讗 讻诇 砖讻谉 讗诪专 专讘 驻驻讗 讘诪拽讜诪谉 讚讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讚砖专讬 诪砖拽诇 诪讬谞讬讬讛讜 讘诪谞讗 讚讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讚讗住讬专 讻讬 驻诇讬讙讬 讚驻住拽讬谞讛讜 讘讘转 讘讬专转讗 诪专 住讘专 讙讝专讬谞谉 讘转 讘讬专转讗 讗讟讜 诪谞讗 讜诪专 住讘专 诇讗 讙讝专讬谞谉

The Gemara asks: Now that it has been said that one may immerse his entire body in the hot springs of Tiberias, is it not all the more so permitted for his face, hands, and feet? Rav Pappa said: When the water in the hot springs stands in place, everyone, both 岣zkiyya and Rabbi Yo岣nan, agrees that it is permitted to immerse one鈥檚 hands in it. Likewise, everyone agrees that to take from these waters in a vessel and wash one鈥檚 hands from it is prohibited. They disagree when one draws the waters through a ditch. One Sage, Rabbi Yo岣nan, holds that we decree against the use of ditch water due to the concern that one might come to use water in a vessel, and one Sage, 岣zkiyya, holds that we do not decree against it.

讻转谞讗讬 诪讬诐 砖谞驻住诇讜 诪砖转讬讬转 讘讛诪讛 讘讻诇讬诐 驻住讜诇讬诐 讘拽专拽注 讻砖专讬谉 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 讗讜诪专 讗祝 讘拽专拽注 讟讜讘诇 讘讛谉 讻诇 讙讜驻讜 讗讘诇 诇讗 驻谞讬讜 讬讚讬讜 讜专讙诇讬讜

The Gemara comments: This dispute is like a dispute between tanna鈥檌m, as it was taught: When water that has ceased to be fit for drinking even by an animal is in vessels, it is unfit for washing the hands, but when it is in the ground it is fit for immersion, like a ritual bath. Rabbi Shimon ben Elazar says: Even when the water is in the ground, one may immerse his entire body in it, but he may not immerse his face, hands, and feet.

讛砖转讗 讻诇 讙讜驻讜 讟讜讘诇 讘讛谉 讬讚讬讜 讜专讙诇讬讜 诇讗 讻诇 砖讻谉 讗诇讗 诇讗讜 讚驻住拽讬谞讛讜 讘讘转 讘讬专转讗 讜讘讛讗 驻诇讬讙讬 讚诪专 住讘专 讙讝专讬谞谉 讘转 讘讬专转讗 讗讟讜 诪谞讗 讜诪专 住讘专 诇讗 讙讝专讬谞谉

As above, one might ask: Now that one may immerse his entire body in the water, is it not all the more so the case that one may immerse his hands and feet in it? Rather, must it not be referring to a case when one draws the waters through a ditch? And if so, they disagree about this: One Sage, Rabbi Shimon ben Elazar, holds that we decree against the use of ditch water due to concern that one may come to use a vessel, and one Sage, the first tanna of that baraita, holds that we do not decree against it.

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 讗砖讬讗谉 谞讟讬诇转 讬讚讬诐 诇讞讜诇讬谉 诪驻谞讬 住专讱 转专讜诪讛

Rav Idi bar Avin says that Rav Yitz岣k bar Ashiyan says: The obligation of washing hands before eating non-sacred food is due to an ancillary decree on account of teruma, the portion of produce designated for the priest, which must be consumed in a state of ritual purity. By rabbinic decree, one鈥檚 hands are considered impure with second-degree ritual impurity, as they may have touched impure items. Therefore, they render teruma impure. Consequently, priests who partake of teruma are obligated to wash their hands first. The Sages therefore decreed that all must wash their hands even before eating non-sacred food, so that people not become accustomed to eating without washing their hands, which would in turn lead the priests to partake of teruma without washing their hands.

讜注讜讚 诪砖讜诐 诪爪讜讛 诪讗讬 诪爪讜讛 讗诪专 讗讘讬讬 诪爪讜讛 诇砖诪讜注 讚讘专讬 讞讻诪讬诐 专讘讗 讗诪专 诪爪讜讛 诇砖诪讜注 讚讘专讬 专讘讬 讗诇注讝专 讘谉 注专讱 讚讻转讬讘 讜讻诇 讗砖专 讬讙注 讘讜 讛讝讘 讜讬讚讬讜 诇讗 砖讟祝 讘诪讬诐 讗诪专 专讘讬 讗诇注讝专 讘谉 注专讱 诪讻讗谉 住诪讻讜 讞讻诪讬诐 诇谞讟讬诇转 讬讚讬诐 诪谉 讛转讜专讛

And the obligation is further due to its being a mitzva. The Gemara asks: What mitzva does it involve? Abaye says: It is a mitzva to listen to and obey the statements of the Sages, who instituted this washing of the hands. Rava says: It is a mitzva to listen to the statement of Rabbi Elazar ben Arakh, as it is written with regard to a man who experiences a gonorrhea-like discharge [zav]: 鈥淎nd whomever he that has the issue touches, without having rinsed his hands in water,鈥 he contracts ritual impurity (Leviticus 15:11), and Rabbi Elazar ben Arakh says: From here the Sages based washing of the hands upon a verse from the Torah.

讗诪专 诇讬讛 专讘讗 诇专讘 谞讞诪谉 诪讗讬 诪砖诪注 讚讻转讬讘 讜讬讚讬讜 诇讗 砖讟祝 讘诪讬诐 讛讗 砖讟祝 讟讛讜专 讛讗 讟讘讬诇讛 讘注讬 讗诇讗 讛讻讬 拽讗诪专 讜讗讞专 砖诇讗 砖讟祝 讟诪讗

Rava said to Rav Na岣an: From where is this inferred? How can this verse, which concerns a zav, be interpreted as referring to washing the hands before a meal? Rava explains: As it is written: 鈥淲ithout having rinsed his hands in water.鈥 Consequently, one could infer that if he rinsed his hands the zav becomes ritually pure. But this cannot be correct, as verses elsewhere prove that a zav requires the immersion of his entire body. Rather, this is what the verse is saying: And there is another type of person who, if he has not rinsed his hands in water, is considered like one who is impure. The verse thereby serves as the basis for washing the hands.

讗诪专 专讘讬 讗诇注讝专 讗诪专 专讘讬 讗讜砖注讬讗 诇讗 讗诪专讜 谞讟讬诇转 讬讚讬诐 诇驻讬专讜转 讗诇讗 诪砖讜诐 谞拽讬讜转 住讘讜专 诪讬谞讛 讞讜讘讛 讛讜讗 讚诇讬讻讗 讛讗 诪爪讜讛 讗讬讻讗 讗诪专 诇讛讜 专讘讗 诇讗 讞讜讘讛 讜诇讗 诪爪讜讛 讗诇讗 专砖讜转 讜驻诇讬讙讗 讚专讘 谞讞诪谉 讚讗诪专 专讘 谞讞诪谉 讛谞讜讟诇 讬讚讬讜 诇驻讬专讜转 讗讬谞讜 讗诇讗 诪讙住讬 讛专讜讞

Rabbi Elazar says that Rabbi Oshaya says: The Sages said that washing of the hands before eating fruit is mandatory only due to cleanliness. The Gemara comments: They understood from this statement that there is no true obligation to wash the hands before eating fruit, but there is a mitzva to do so. Rava said to them: This practice is not an obligation nor a mitzva, but merely optional. And the Gemara notes that Rava disagrees with Rav Na岣an in this regard, as Rav Na岣an said: One who washes his hands before eating fruit is nothing other than one of the arrogant, i.e., it is actually prohibited to do so.

讗诪专 专讘讛 讘专 讘专 讞谞讛 讛讜讛 拽讗讬诪谞讗 拽诪讬讛 讚专讘讬 讗诪讬 讜专讘讬 讗住讬 讗讬讬转讜 诇拽诪讬讬讛讜 讻诇讻诇讛 讚驻讬专讬 讜讗讻诇讜 讜诇讗 诪砖讜 讬讚讬讬讛讜 讜诇讗 讬讛讘讜 诇讬 诪讬讚讬 讜讘专讬讱 讞讚 讞讚 诇讞讜讚讬讛 砖诪注 诪讬谞讛 转诇转 砖诪注 诪讬谞讛 讗讬谉 谞讟讬诇转 讬讚讬诐 诇驻讬专讜转 讜砖诪注 诪讬谞讛 讗讬谉 诪讝诪谞讬谉 注诇 讛驻讬专讜转 讜砖诪注 诪讬谞讛 砖谞讬诐 砖讗讻诇讜 诪爪讜讛 诇讬讞诇拽

Rabba bar bar 岣na said: I was standing before Rabbi Ami and Rabbi Asi when attendants brought a basket of fruit before them, and they ate and did not wash their hands. And they did not give me anything to eat, to enable me to join the zimmun, the quorum required for communal Grace after Meals, and they each recited a blessing after eating, separately. One may learn three halakhot from this incident. Learn from it that there is no washing of the hands before fruit. And learn from it that one does not issue a zimmun on fruit, i.e., the halakha that when three people eat together, one leads the Grace after Meals does not apply when they ate fruit. And finally, learn from it that if only two people ate, it is a mitzva for them to separate, i.e., each should recite the blessing after eating for himself.

转谞讬讗 谞诪讬 讛讻讬 砖谞讬诐 砖讗讻诇讜 诪爪讜讛 诇讬讞诇拽 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 砖讛讬讜 砖谞讬讛诐 住讜驻专讬诐 讗讘诇 讗讞讚 住讜驻专 讜讗讞讚 讘讜专 住讜驻专 诪讘专讱 讜讘讜专 讬讜爪讗

The Gemara notes: This halakha is also taught in a baraita: If only two individuals ate, it is a mitzva for them to separate. In what case is this statement said? It is said when they were both scribes, i.e., Torah scholars, who know how to recite Grace after Meals properly. But if one of them was a scribe and one was an ignoramus, the scribe recites Grace after Meals and the ignoramus fulfills his obligation by listening to the scribe.

转谞讜 专讘谞谉 谞讟讬诇转 讬讚讬诐 诇讞讜诇讬谉 注讚 讛驻专拽 诇转专讜诪讛

The Sages taught in a baraita: In washing of the hands for consumption of non-sacred food, one must pour the water on the area that extends until the joint of the fingers. In washing hands for consumption of teruma,

注讚 讛驻专拽 拽讬讚讜砖 讬讚讬诐 讜专讙诇讬诐 讘诪拽讚砖 注讚 讛驻专拽 讜讻诇 讚讘专 砖讞讜爪抓 讘讟讘讬诇讛 讘讙讜祝 讞讜爪抓 讘谞讟讬诇转 讬讚讬诐 诇讞讜诇讬谉 讜讘拽讬讚讜砖 讬讚讬诐 讜专讙诇讬诐 讘诪拽讚砖

he must pour on the area extending until the joint. In sanctifying the hands and feet in the Temple before the service, he must pour the water until another joint, where the palm meets the wrist. And any item that is considered to interpose between one鈥檚 skin and the water with regard to immersion of the body in a ritual bath, disqualifying the immersion, likewise interposes with regard to washing the hands for eating non-sacred food and with regard to sanctification of the hands and feet in the Temple.

讗诪专 专讘 注讚 讻讗谉 诇讞讜诇讬谉 注讚 讻讗谉 诇转专讜诪讛 讜砖诪讜讗诇 讗诪专 注讚 讻讗谉 讘讬谉 诇讞讜诇讬谉 讘讬谉 诇转专讜诪讛 诇讞讜诪专讗 讜专讘 砖砖转 讗诪专 注讚 讻讗谉 讘讬谉 诇讞讜诇讬谉 讘讬谉 诇转专讜诪讛 诇拽讜诇讗

Rav said this halakha to his students while indicating with his hand the joints to which the baraita is referring: One washes until here, the second joint of the fingers, for non-sacred food, and until there, the third joint, where the fingers join the palm, for teruma. And Shmuel disagreed and said: One washes until here both for eating non-sacred food and for teruma, indicating the more stringent location, the third joint where the fingers join the palm. And Rav Sheshet said: Until here both for the consumption of non-sacred food and for teruma, indicating the more lenient location, the second joint.

讗诪专 讘专 讛讚讬讗 讛讜讛 拽讗讬诪谞讗 拽诪讬讛 讚专讘讬 讗诪讬 讜讗诪专 注讚 讻讗谉 讘讬谉 诇讞讜诇讬谉 讘讬谉 诇转专讜诪讛 诇讞讜诪专讗 讜诇讗 转讬诪讗 专讘讬 讗诪讬 诪砖讜诐 讚讻讛谉 讛讜讗 讚讛讗 专讘讬 诪讬讬砖讗 讘专 讘专讬讛 讚专讘讬 讬讛讜砖注 讘谉 诇讜讬 讛讜讗 诇讬讜讗讬 讜讗诪专 注讚 讻讗谉 讘讬谉 诇讞讜诇讬谉 讘讬谉 诇转专讜诪讛 诇讞讜诪专讗

Bar Hedya said: I was standing before Rabbi Ami, and he said: One washes until here both for non-sacred food and for teruma, indicating the more stringent location, the third joint. And do not say that Rabbi Ami acted this way only because he is a priest and acted stringently to avoid confusing teruma and non-sacred food. This cannot be, as Rabbi Meyasha, son of the son of Rabbi Yehoshua ben Levi, is a Levite, and yet he too said: Until here both for non-sacred food and for teruma, indicating the more stringent location.

讗诪专 专讘 谞讜讟诇 讗讚诐 讗转 砖转讬 讬讚讬讜 砖讞专讬转 讜诪转谞讛 注诇讬讛谉 讻诇 讛讬讜诐 讻讜诇讜 讗诪专 诇讛讜 专讘讬 讗讘讬谞讗 诇讘谞讬

Rav says: A person may wash both of his hands in the morning and stipulate with regard to them that he may eat on the basis of that washing throughout the entire day, provided he guards his hands from dirt and ritual impurity. It is likewise related that Rabbi Avina said to the inhabitants of

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

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Chullin 106

The William Davidson Talmud | Powered by Sefaria

Chullin 106

讞讝谞讛讜 讚拽讗 砖讚讜 诪讬讗 诪驻讜诪讗 讚讞爪讘讗 讗诪专 讗讬 讛讜讛 讬讚注谞讗 讚专讙讬诇讬转讜 诇诪讬注讘讚 讛讻讬 诇讗 讗讬注讻讘讬

the demon saw the members of Rav Pappa鈥檚 household pouring water from the mouth of the pitcher before drinking from it. The demon said to them: If I had known that you regularly do this, I would not have delayed. I would have brought the water straight from the river, knowing you would pour out the foul waters.

讻讬 讗转讗 专讘 讚讬诪讬 讗诪专 诪讬诐 讛专讗砖讜谞讬诐 讛讗讻讬诇讜 讘砖专 讞讝讬专

When Rav Dimi came from Eretz Yisrael he said: Due to the failure to wash with the first waters, they ultimately fed a Jew pig meat. This case involved a storekeeper who would sell different meat to his Jewish and gentile customers. When a Jew who came to eat with him neglected to wash before eating, the storekeeper assumed he was a gentile and fed him pig meat.

讗讞专讜谞讬诐 讛讜爪讬讗讜 讗转 讛讗砖讛 诪讘注诇讛

And due to the failure to wash with final waters a woman was ultimately divorced from her husband. In this incident, a host who had stolen his guests鈥 money had lentils on his mustache from a previous meal because he had not washed his hands and mouth after eating. Realizing he had eaten lentils that day, his victims approached the man鈥檚 wife and said that her husband had instructed them to tell her to return their money. They then claimed that the man told them to tell her that he had eaten lentils that day as proof that they were telling the truth. They thereby fooled his wife into thinking he wanted her to give their money back. Out of anger, the host divorced his wife.

讻讬 讗转讗 专讘讬谉 讗诪专 专讗砖讜谞讬诐 讛讗讻讬诇讜 讘砖专 谞讘诇讛 讗讞专讜谞讬诐 讛专讙讜 讗转 讛谞驻砖 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讜住讬诪谞讬讱 讗转讗 专讘 讚讬诪讬 讗驻拽讛 讗转讗 专讘讬谉 拽讟诇讛

When Ravin came from Eretz Yisrael he said the statement slightly differently: Due to the failure to wash with first waters, they fed a Jew meat from an animal carcass, and the failure to wash with final waters killed a person, as in the second incident the host was so angry with his wife that he killed her. Rav Na岣an bar Yitz岣k said: And your mnemonic to remember which Sage said which version is: Rav Dimi came and divorced her from her husband, i.e., according to his version she was divorced, and Ravin came and killed her, since in his version the husband killed his wife.

专讘讬 讗讘讗 诪转谞讬 讞讚讗 诪讛谞讬 讜讞讚讗 诪讛谞讬 诇讞讜诪专讗

Rabbi Abba would teach one of these versions involving first waters and one of them with regard to final waters, and in both cases he taught the more severe version, i.e., he specified the meat of a pig and that the husband killed his wife.

讗讬转诪专 讞诪讬 讛讗讜专 讞讝拽讬讛 讗诪专 讗讬谉 谞讜讟诇讬诐 诪讛谉 诇讬讚讬诐 讜专讘讬 讬讜讞谞谉 讗诪专 谞讜讟诇讬谉 诪讛诐 诇讬讚讬诐 讗诪专 专讘讬 讬讜讞谞谉 砖讗诇转讬 讗转 专讘谉 讙诪诇讬讗诇 讘谞讜 砖诇 专讘讬 讜讗讜讻诇 讟讛专讜转 讜讗诪专 诇讬 讻诇 讙讚讜诇讬 讙诇讬诇 注讜砖讬谉 讻谉

A disagreement was stated with regard to water heated by fire: 岣zkiyya says that one may not wash his hands with such water, and Rabbi Yo岣nan says that one may wash his hands with it. Rabbi Yo岣nan said: I asked Rabban Gamliel, son of Rabbi Yehuda HaNasi, about this halakha, and he was one who would eat only in a state of ritual purity and was therefore careful about washing his hands; and he said to me that all the great men of the Galilee would do so, i.e., wash their hands in heated water.

讞诪讬 讟讘专讬讗 讞讝拽讬讛 讗诪专 讗讬谉 谞讜讟诇讬谉 诪讛诐 诇讬讚讬诐 讗讘诇 诪讟讘讬诇讬谉 讘讛诐 讛讬讚讬诐 讜专讘讬 讬讜讞谞谉 讗诪专 讻诇 讙讜驻讜 讟讜讘诇 讘讛谉 讗讘诇 诇讗 驻谞讬讜 讬讚讬讜 讜专讙诇讬讜

Likewise, with regard to the hot springs of Tiberias, 岣zkiyya says that one may not wash his hands with water from them before eating, but if there are forty se鈥檃, the requisite size of a ritual bath, then one may immerse the hands directly in them, and this is effective for the ritual of washing the hands before a meal. And Rabbi Yo岣nan says that an impure person may immerse his entire body in such water to become pure, but one may still not use it for the immersion of part of his body, such as his face, hands, and feet, as this immersion is not considered equivalent to washing the hands.

讛砖转讗 讻诇 讙讜驻讜 讟讜讘诇 讘讛诐 驻谞讬讜 讬讚讬讜 讜专讙诇讬讜 诇讗 讻诇 砖讻谉 讗诪专 专讘 驻驻讗 讘诪拽讜诪谉 讚讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讚砖专讬 诪砖拽诇 诪讬谞讬讬讛讜 讘诪谞讗 讚讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讚讗住讬专 讻讬 驻诇讬讙讬 讚驻住拽讬谞讛讜 讘讘转 讘讬专转讗 诪专 住讘专 讙讝专讬谞谉 讘转 讘讬专转讗 讗讟讜 诪谞讗 讜诪专 住讘专 诇讗 讙讝专讬谞谉

The Gemara asks: Now that it has been said that one may immerse his entire body in the hot springs of Tiberias, is it not all the more so permitted for his face, hands, and feet? Rav Pappa said: When the water in the hot springs stands in place, everyone, both 岣zkiyya and Rabbi Yo岣nan, agrees that it is permitted to immerse one鈥檚 hands in it. Likewise, everyone agrees that to take from these waters in a vessel and wash one鈥檚 hands from it is prohibited. They disagree when one draws the waters through a ditch. One Sage, Rabbi Yo岣nan, holds that we decree against the use of ditch water due to the concern that one might come to use water in a vessel, and one Sage, 岣zkiyya, holds that we do not decree against it.

讻转谞讗讬 诪讬诐 砖谞驻住诇讜 诪砖转讬讬转 讘讛诪讛 讘讻诇讬诐 驻住讜诇讬诐 讘拽专拽注 讻砖专讬谉 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 讗讜诪专 讗祝 讘拽专拽注 讟讜讘诇 讘讛谉 讻诇 讙讜驻讜 讗讘诇 诇讗 驻谞讬讜 讬讚讬讜 讜专讙诇讬讜

The Gemara comments: This dispute is like a dispute between tanna鈥檌m, as it was taught: When water that has ceased to be fit for drinking even by an animal is in vessels, it is unfit for washing the hands, but when it is in the ground it is fit for immersion, like a ritual bath. Rabbi Shimon ben Elazar says: Even when the water is in the ground, one may immerse his entire body in it, but he may not immerse his face, hands, and feet.

讛砖转讗 讻诇 讙讜驻讜 讟讜讘诇 讘讛谉 讬讚讬讜 讜专讙诇讬讜 诇讗 讻诇 砖讻谉 讗诇讗 诇讗讜 讚驻住拽讬谞讛讜 讘讘转 讘讬专转讗 讜讘讛讗 驻诇讬讙讬 讚诪专 住讘专 讙讝专讬谞谉 讘转 讘讬专转讗 讗讟讜 诪谞讗 讜诪专 住讘专 诇讗 讙讝专讬谞谉

As above, one might ask: Now that one may immerse his entire body in the water, is it not all the more so the case that one may immerse his hands and feet in it? Rather, must it not be referring to a case when one draws the waters through a ditch? And if so, they disagree about this: One Sage, Rabbi Shimon ben Elazar, holds that we decree against the use of ditch water due to concern that one may come to use a vessel, and one Sage, the first tanna of that baraita, holds that we do not decree against it.

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 讗砖讬讗谉 谞讟讬诇转 讬讚讬诐 诇讞讜诇讬谉 诪驻谞讬 住专讱 转专讜诪讛

Rav Idi bar Avin says that Rav Yitz岣k bar Ashiyan says: The obligation of washing hands before eating non-sacred food is due to an ancillary decree on account of teruma, the portion of produce designated for the priest, which must be consumed in a state of ritual purity. By rabbinic decree, one鈥檚 hands are considered impure with second-degree ritual impurity, as they may have touched impure items. Therefore, they render teruma impure. Consequently, priests who partake of teruma are obligated to wash their hands first. The Sages therefore decreed that all must wash their hands even before eating non-sacred food, so that people not become accustomed to eating without washing their hands, which would in turn lead the priests to partake of teruma without washing their hands.

讜注讜讚 诪砖讜诐 诪爪讜讛 诪讗讬 诪爪讜讛 讗诪专 讗讘讬讬 诪爪讜讛 诇砖诪讜注 讚讘专讬 讞讻诪讬诐 专讘讗 讗诪专 诪爪讜讛 诇砖诪讜注 讚讘专讬 专讘讬 讗诇注讝专 讘谉 注专讱 讚讻转讬讘 讜讻诇 讗砖专 讬讙注 讘讜 讛讝讘 讜讬讚讬讜 诇讗 砖讟祝 讘诪讬诐 讗诪专 专讘讬 讗诇注讝专 讘谉 注专讱 诪讻讗谉 住诪讻讜 讞讻诪讬诐 诇谞讟讬诇转 讬讚讬诐 诪谉 讛转讜专讛

And the obligation is further due to its being a mitzva. The Gemara asks: What mitzva does it involve? Abaye says: It is a mitzva to listen to and obey the statements of the Sages, who instituted this washing of the hands. Rava says: It is a mitzva to listen to the statement of Rabbi Elazar ben Arakh, as it is written with regard to a man who experiences a gonorrhea-like discharge [zav]: 鈥淎nd whomever he that has the issue touches, without having rinsed his hands in water,鈥 he contracts ritual impurity (Leviticus 15:11), and Rabbi Elazar ben Arakh says: From here the Sages based washing of the hands upon a verse from the Torah.

讗诪专 诇讬讛 专讘讗 诇专讘 谞讞诪谉 诪讗讬 诪砖诪注 讚讻转讬讘 讜讬讚讬讜 诇讗 砖讟祝 讘诪讬诐 讛讗 砖讟祝 讟讛讜专 讛讗 讟讘讬诇讛 讘注讬 讗诇讗 讛讻讬 拽讗诪专 讜讗讞专 砖诇讗 砖讟祝 讟诪讗

Rava said to Rav Na岣an: From where is this inferred? How can this verse, which concerns a zav, be interpreted as referring to washing the hands before a meal? Rava explains: As it is written: 鈥淲ithout having rinsed his hands in water.鈥 Consequently, one could infer that if he rinsed his hands the zav becomes ritually pure. But this cannot be correct, as verses elsewhere prove that a zav requires the immersion of his entire body. Rather, this is what the verse is saying: And there is another type of person who, if he has not rinsed his hands in water, is considered like one who is impure. The verse thereby serves as the basis for washing the hands.

讗诪专 专讘讬 讗诇注讝专 讗诪专 专讘讬 讗讜砖注讬讗 诇讗 讗诪专讜 谞讟讬诇转 讬讚讬诐 诇驻讬专讜转 讗诇讗 诪砖讜诐 谞拽讬讜转 住讘讜专 诪讬谞讛 讞讜讘讛 讛讜讗 讚诇讬讻讗 讛讗 诪爪讜讛 讗讬讻讗 讗诪专 诇讛讜 专讘讗 诇讗 讞讜讘讛 讜诇讗 诪爪讜讛 讗诇讗 专砖讜转 讜驻诇讬讙讗 讚专讘 谞讞诪谉 讚讗诪专 专讘 谞讞诪谉 讛谞讜讟诇 讬讚讬讜 诇驻讬专讜转 讗讬谞讜 讗诇讗 诪讙住讬 讛专讜讞

Rabbi Elazar says that Rabbi Oshaya says: The Sages said that washing of the hands before eating fruit is mandatory only due to cleanliness. The Gemara comments: They understood from this statement that there is no true obligation to wash the hands before eating fruit, but there is a mitzva to do so. Rava said to them: This practice is not an obligation nor a mitzva, but merely optional. And the Gemara notes that Rava disagrees with Rav Na岣an in this regard, as Rav Na岣an said: One who washes his hands before eating fruit is nothing other than one of the arrogant, i.e., it is actually prohibited to do so.

讗诪专 专讘讛 讘专 讘专 讞谞讛 讛讜讛 拽讗讬诪谞讗 拽诪讬讛 讚专讘讬 讗诪讬 讜专讘讬 讗住讬 讗讬讬转讜 诇拽诪讬讬讛讜 讻诇讻诇讛 讚驻讬专讬 讜讗讻诇讜 讜诇讗 诪砖讜 讬讚讬讬讛讜 讜诇讗 讬讛讘讜 诇讬 诪讬讚讬 讜讘专讬讱 讞讚 讞讚 诇讞讜讚讬讛 砖诪注 诪讬谞讛 转诇转 砖诪注 诪讬谞讛 讗讬谉 谞讟讬诇转 讬讚讬诐 诇驻讬专讜转 讜砖诪注 诪讬谞讛 讗讬谉 诪讝诪谞讬谉 注诇 讛驻讬专讜转 讜砖诪注 诪讬谞讛 砖谞讬诐 砖讗讻诇讜 诪爪讜讛 诇讬讞诇拽

Rabba bar bar 岣na said: I was standing before Rabbi Ami and Rabbi Asi when attendants brought a basket of fruit before them, and they ate and did not wash their hands. And they did not give me anything to eat, to enable me to join the zimmun, the quorum required for communal Grace after Meals, and they each recited a blessing after eating, separately. One may learn three halakhot from this incident. Learn from it that there is no washing of the hands before fruit. And learn from it that one does not issue a zimmun on fruit, i.e., the halakha that when three people eat together, one leads the Grace after Meals does not apply when they ate fruit. And finally, learn from it that if only two people ate, it is a mitzva for them to separate, i.e., each should recite the blessing after eating for himself.

转谞讬讗 谞诪讬 讛讻讬 砖谞讬诐 砖讗讻诇讜 诪爪讜讛 诇讬讞诇拽 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 砖讛讬讜 砖谞讬讛诐 住讜驻专讬诐 讗讘诇 讗讞讚 住讜驻专 讜讗讞讚 讘讜专 住讜驻专 诪讘专讱 讜讘讜专 讬讜爪讗

The Gemara notes: This halakha is also taught in a baraita: If only two individuals ate, it is a mitzva for them to separate. In what case is this statement said? It is said when they were both scribes, i.e., Torah scholars, who know how to recite Grace after Meals properly. But if one of them was a scribe and one was an ignoramus, the scribe recites Grace after Meals and the ignoramus fulfills his obligation by listening to the scribe.

转谞讜 专讘谞谉 谞讟讬诇转 讬讚讬诐 诇讞讜诇讬谉 注讚 讛驻专拽 诇转专讜诪讛

The Sages taught in a baraita: In washing of the hands for consumption of non-sacred food, one must pour the water on the area that extends until the joint of the fingers. In washing hands for consumption of teruma,

注讚 讛驻专拽 拽讬讚讜砖 讬讚讬诐 讜专讙诇讬诐 讘诪拽讚砖 注讚 讛驻专拽 讜讻诇 讚讘专 砖讞讜爪抓 讘讟讘讬诇讛 讘讙讜祝 讞讜爪抓 讘谞讟讬诇转 讬讚讬诐 诇讞讜诇讬谉 讜讘拽讬讚讜砖 讬讚讬诐 讜专讙诇讬诐 讘诪拽讚砖

he must pour on the area extending until the joint. In sanctifying the hands and feet in the Temple before the service, he must pour the water until another joint, where the palm meets the wrist. And any item that is considered to interpose between one鈥檚 skin and the water with regard to immersion of the body in a ritual bath, disqualifying the immersion, likewise interposes with regard to washing the hands for eating non-sacred food and with regard to sanctification of the hands and feet in the Temple.

讗诪专 专讘 注讚 讻讗谉 诇讞讜诇讬谉 注讚 讻讗谉 诇转专讜诪讛 讜砖诪讜讗诇 讗诪专 注讚 讻讗谉 讘讬谉 诇讞讜诇讬谉 讘讬谉 诇转专讜诪讛 诇讞讜诪专讗 讜专讘 砖砖转 讗诪专 注讚 讻讗谉 讘讬谉 诇讞讜诇讬谉 讘讬谉 诇转专讜诪讛 诇拽讜诇讗

Rav said this halakha to his students while indicating with his hand the joints to which the baraita is referring: One washes until here, the second joint of the fingers, for non-sacred food, and until there, the third joint, where the fingers join the palm, for teruma. And Shmuel disagreed and said: One washes until here both for eating non-sacred food and for teruma, indicating the more stringent location, the third joint where the fingers join the palm. And Rav Sheshet said: Until here both for the consumption of non-sacred food and for teruma, indicating the more lenient location, the second joint.

讗诪专 讘专 讛讚讬讗 讛讜讛 拽讗讬诪谞讗 拽诪讬讛 讚专讘讬 讗诪讬 讜讗诪专 注讚 讻讗谉 讘讬谉 诇讞讜诇讬谉 讘讬谉 诇转专讜诪讛 诇讞讜诪专讗 讜诇讗 转讬诪讗 专讘讬 讗诪讬 诪砖讜诐 讚讻讛谉 讛讜讗 讚讛讗 专讘讬 诪讬讬砖讗 讘专 讘专讬讛 讚专讘讬 讬讛讜砖注 讘谉 诇讜讬 讛讜讗 诇讬讜讗讬 讜讗诪专 注讚 讻讗谉 讘讬谉 诇讞讜诇讬谉 讘讬谉 诇转专讜诪讛 诇讞讜诪专讗

Bar Hedya said: I was standing before Rabbi Ami, and he said: One washes until here both for non-sacred food and for teruma, indicating the more stringent location, the third joint. And do not say that Rabbi Ami acted this way only because he is a priest and acted stringently to avoid confusing teruma and non-sacred food. This cannot be, as Rabbi Meyasha, son of the son of Rabbi Yehoshua ben Levi, is a Levite, and yet he too said: Until here both for non-sacred food and for teruma, indicating the more stringent location.

讗诪专 专讘 谞讜讟诇 讗讚诐 讗转 砖转讬 讬讚讬讜 砖讞专讬转 讜诪转谞讛 注诇讬讛谉 讻诇 讛讬讜诐 讻讜诇讜 讗诪专 诇讛讜 专讘讬 讗讘讬谞讗 诇讘谞讬

Rav says: A person may wash both of his hands in the morning and stipulate with regard to them that he may eat on the basis of that washing throughout the entire day, provided he guards his hands from dirt and ritual impurity. It is likewise related that Rabbi Avina said to the inhabitants of

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