חולין 105 — parallel

105:1

Should you say it means this: Beth Shammai say: One must clean [the mouth] and not rinse it, and Beth Hillel Say. One must rinse [the mouth] and not clean it, then the statement of R. Zera viz., Cleaning the mouth must be done with bread only, would agree with the view of Beth Shammai, would it not? And if you say it means this: Beth Shammai say: One must clean [the mouth] and not rinse it, and Beth Hillel Say. One must also rinse it, then it is a case in which Beth Shammai adopt the lenient ruling and Beth Hillel the strict ruling; why then is this not taught among the cases in which Beth Shammai adopt the lenient ruling and Beth Hillel the strict ruling? — Rather this must be the interpretation: Beth Shammai say: One must clean [the mouth], and also rinse it; Beth Hillel say. One must rinse [the mouth], and also clean it. But one [school] mentions one [requirement], the other [school] another, and they do not really differ. The [above] text [stated]: ‘R. Zera said: Cleaning the mouth must be done with bread only’. This means only with wheaten bread but not with barley bread. And even with wheaten bread it is allowed only if it is cold, but not if it is still warm, for it cleaves [to the palate]. And it must be soft and not hard. The law is: Cleaning [the mouth] may be done with everything except flour, dates and vegetables. R. Assi enquired of R. Johanan: How long must one wait between flesh and cheese? — He replied. Nothing at all. But this cannot be, for R. Hisda said: If a person ate flesh he is forbidden to eat [after it] cheese, if he ate cheese he is permitted to eat [after it] flesh! — This indeed was the question. How long must one wait between cheese and flesh? And he replied. Nothing at all. The [above] text [stated]: ‘R. Hisda said: If a person ate flesh he is forbidden to eat [after it] cheese, if he ate cheese he is permitted to eat [after it] flesh’. R. Aha b. Joseph asked R. Hisda: What about the flesh that is between the teeth? — He quoted [in reply] the verse: While the flesh was yet between their teeth. Mar ‘Ukba said: In this matter I am as vinegar is to wine compared with my father. For if my father were to eat flesh now he would not eat cheese until this very hour to-morrow, whereas I do not eat [cheese] in the same meal but I do eat it in my next meal. Samuel said: In this matter I am as vinegar is to wine compared with my father. For my father used to inspect his property twice a day, but I do so only once a day. Samuel here follows his maxim, for Samuel declared: He who inspects his property daily will find an istira. Abaye used to inspect his property daily. One day he met his farmer-tenant carrying away a bundle of twigs. Said to him [Abaye]. Where is this going to? He replied. To my master's house. Said Abaye. The Rabbis have long ago anticipated you. R. Assi used to inspect his property daily. He exclaimed: Where are all those istiras of the Master Samuel? One day he saw that a pipe had burst on his land. He took off his coat, rolled it up and stuffed it into the hole. He then raised his voice and people came and stopped it up. He exclaimed: Now I have found all those istiras of the Master Samuel. R. Idi b. Abin said in the name of R. Isaac b. Ashian: The first washing [of the hands] is a meritorious act, the last washing is a bounden duty. An objection was raised from the following: The first and last washing [of the hands] are bounden duties, the middle washing is a matter of free choice. — A meritorious act as compared with a matter of free choice can well be termed a bounden duty. [To return to] the main text: ‘The first and last washing [of the hands] are bounden duties, the middle washing is a matter of free choice’. The first washing may be performed either over a vessel or over the ground; the last washing must be performed over a vessel. Others read: The last washing may not be performed over the ground. (What is the real difference between these [two versions]? There is a difference, [where one washes over] twigs.) The first washing may be With either hot or cold water; the last washing must be with cold water only, because hot water softens the hands and does not remove the grease. ‘The first washing may be with either hot or cold water’. R. Isaac b. Joseph said in the name of R. Jannai. They said this only of [hot] water wherein the hand is not

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105:2

scalded, but one may not wash the hands with water wherein the hand would be scalded. Others refer this [distinction] to the final clause thus, ‘The last washing must be With cold Water only’, and not with hot water. R. Isaac b. Joseph said in the name of R. Jannai. They said this only of [hot] water wherein the hand is scalded, but one may wash the hands with water wherein the hand is not scalded. It follows, however, from this that for the first washing one may use even water wherein the hand is scalded. ‘The middle washing is a matter of free choice’. R. Nahman said: They said this only [of the washing] between one course and another course, but between a [meat] course and cheese it is a bounden duty to do so. R. Judah the son of R. Hiyya said: Why did [the Rabbis] say that it was a bounden duty to wash the hands after the meal? Because of a certain salt of Sodom which makes the eyes blind. Said Abaye. One grain of this is found in a kor of ordinary salt. R. Aha the son of Raba asked R. Ashi: What is the rule if one measured out salt? — He replied: Undoubtedly. Abaye said: At first I thought the reason why the last washing may not be performed over the ground was that it made a mess, but now my Master has told me: It is because an evil spirit rests upon it. Abaye also said: At first I thought the reason why one should not remove anything from the table whilst another is holding a cup and drinking was the fear lest there occur a mishap at the table, but now my Master has told me: It is because it may cause vertigo. This applies, however, only if [the thing is] taken away and not returned, but if taken and returned it does not matter. Moreover, it applies only if the thing is taken away a distance of more than four cubits [from the table], but if it remains within four cubits’ distance it does not matter. Moreover, it applies only to such things as may be required at the table, but if it is not required at the table it does not matter. Mar son of R. Ashi used to be particular even about [the removal of] a pestle and mortar for [pounding] spices, for these are required at the table. Abaye also said: At first I thought the reason why one collects the crumbs [from the floor] was mere tidiness, but now my Master has told me: It is because it might lead to poverty. Once the angel of poverty was following a certain man but could not prevail over him, because the man was extremely careful about [collecting the] crumbs. One day he ate some bread upon the grass. ‘Now’.[said the angel] ‘he will certainly fall into my hand’. After he had eaten he took a spade, dug up the grass, and threw it all into a river. He then heard [the angel] exclaiming. ‘Alas, he has driven me out of his house’. Abaye also said: At first I thought the reason why one does not drink froth was that it was nauseous, but now my Master has told me: It is because it may cause catarrh. To drink it may cause catarrh, to blow it away may cause headache, and to skim it [with the hand] may cause poverty. What then should one do? One must let it settle down by itself. For catarrh [contracted from drinking the froth] of wine [one should drink] beer, for that from beer one should drink water, for that from water there is no remedy. This bears out the popular saying, poverty follows the poor. Abaye also said: At first I thought the reason why one should not eat vegetables from the bunch which was tied up by the gardener was because it had the appearance of gluttony, but now my Master has told me, it is because one lays oneself open thereby to the dangers of magic. R. Hisda and Rabbah b. R. Huna once were travelling on a ship. A certain lady said to them, ‘Take me with you’; but they would not. She then pronounced a spell and the ship was held fast. They [in return] pronounced a spell and it was freed. She said: ‘What power have I over you? seeing that you do not cleanse yourselves with a potsherd. neither do you crush a louse on your clothes, nor do you eat vegetables from a bunch tied up by the gardener. Abaye also said: At first I thought that the reason why one does not eat vegetables which had fallen on to the tray was because it was not clean, but now my Master has told me: It is because It causes a foul smell in the mouth. Abaye also said: At first I thought the reason why one does not sit under a drain pipe was that there was waste water there, but my Master has told me. It is because demons are to be found there. Certain carriers were once carrying a barrel of wine. Wishing to take a rest they put it down under a drain pipe, whereupon the barrel burst, so they came to Mar son of R. Ashi. He brought forth trumpets and exorcised the demon who now stood before him. Said he to the devil, ‘Why did you do such a thing?’ He replied. ‘What else could I do, seeing that they put it down on my ear’? The other [Mar son Of R. Ashi] retorted: ‘What business had you in a public place? It is you that are in the wrong, you must therefore pay for the damage’. Said the devil, ‘Will the Master give me a time wherein to pay’? A date was fixed. When the day arrived he defaulted. He came to court and [Mar b. R. Ashi] said to him, ‘Why did you not keep your time?’ He replied. ‘We have no right to take away anything that is tied up sealed, measured or counted; but only if we find something that has been abandoned’. Abaye also said: At first I thought the reason why one pours off [a little water] from the mouth of the jug [before drinking therefrom] was the fear of scraps [that may be on the surface], but now my Master has told me: It is because of evil waters. A demon in the service of R. Papa once went to fetch water from the river but was away a long time. When he returned he was asked. ‘Why were you so long?’ He replied. ‘[I waited] until the evil waters had all gone’. In the meantime

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