Chullin 105b — the Talmud in English

But

the water that

the hand ![](pamud.bmp "

exact page location")

scalds with which one does not wash, since they have been nullified and changed from the status of water.

утратила свойства обычной воды и изменилась.

And there are those who teach it

according to the words of Rav Yitzhak bar Yosef

with regard to the final clause:

water

of the final washing, one washes only with cold water, but not with hot water.

Rav Yitzhak bar Yosef said in the name of Rabbi Yannai: They taught

that one does not wash with hot water for the final washing

only

with water

that the hand scalds with; but

hot water that

the hand does not scald with, one washes

with it for the final washing.

And since we said above that for the first washing one washes both with hot water and with cold water, whereas for the final washing one washes only with cold water, and Rav Yitzhak bar Yosef explained that the hot water with which one does not perform the final washing is water that the hand scalds with,

by implication —

it follows

that

the water

of the first washing, even though the hand scalds with it, is permitted

to wash with it.

We learned above: Water

of the intermediate washings is optional.

Rav Nahman said: They taught

that they are optional

only between one cooked dish and another [Those who explain that this refers to both of them being meat, or both of them being milk. And there are those who explain: between a meat dish and a cheese dish. Since there is no meat or cheese present, they were not stringent to obligate them in washing the hands].

But between a dish and cheese, it is obligatory

to wash his hands. [There are those who explain: between a meat dish and a cheese dish that he ate beforehand. And there are those who explain: between a meat dish and cheese that is present, since the cheese is present, they obligated him in washing the hands].

Rav Judah, son of Rabbi Hiyya, said: For what reason did they say that the final washing is obligatory? For Sodomite salt

there is some that blinds the eyes.

Since the Sages said in tractate Berakhot, “With all your eating, eat salt,” they are concerned lest, after touching salt, he place his hands on his eyes and become blind. Therefore, the Sages said to wash with the final water, in order to remove the salt from his hands.

Abaye said: And it is found

and that Sodomite salt is found

as a particle in a kor.

That is, Sodomite salt which blinds the eyes is found in an extremely small quantity within ordinary salt: namely, a particle of Sodomite salt is found in a kor of salt.

Rav Aha, son of Rava, said to Rav Ashi: What about all salt?

One who measures salt — is he also obligated to wash his hands because of the concern of Sodomite salt?

He said to him

Rav Ashi:

It is obvious!

Certainly he too is obligated to wash his hands.

Abaye said: At first

initially

I would say, this that one does not wash

that one does not wash

the final water,

the final water,

on the ground,

on the ground — this

is because of filth,

because its smell is bad and it is dirty.

My master said to me

Rabba bar Nahmani, that this is not the reason, but rather —

because it dwells,

that

an evil spirit dwells upon them

when they are taken onto the ground, and this is dangerous for someone who passes over them afterward.

And Abaye said: At first I would say, this that one does not take

that is, this concerning which they said that a person should not take

anything

anything

from the table

from the table

when someone is holding a cup to drink,

when another person is drinking, the reason is —

lest something damaging occur at the meal,

and that person who is drinking will become angry. For perhaps he desires that very thing which was taken from the table, and he will become angry over this, and he may come into danger, choking because of the anger.

My master said to me

Rabba bar Nahmani, that this is not the reason, but rather

because it is harmful to the wind of Tzarda,

for astonishment and headache.

And we said this

that one should not take from the table

only when he takes

when he takes it

and does not return it,

that he does not return it to the table.

But taking

to take

and returning

and to return it —

we have no concern,

there is no need to be concerned about this.

And we said this

that one should not take

only

when he takes it

beyond four cubits

of the table,

but

if he takes it and does not remove it

from within four cubits —

we have no concern.

And we said this

that he should not take

except something that is needed

that he needs

for the meal.

But something that is not needed for the meal, we have no concern.

Mar bar Rav Ashi was particular

not to take anything from the table while a person was standing there and drinking

even a mortar

so that they should not take the mortar

and its pestle

the pestle of the mortar

of spices

with which they pound spices

anything

those

that are needed for the meal.

And Abaye said: At first

initially

I would say, this that they gather

that they sweep

the crumbs

the food crumbs from the house, this

is because of cleanliness,

because of cleaning the house.

My master said to me

Rabba bar Nahmani —

because it is harmful to poverty

for one who treats crumbs contemptuously, the matter is harmful and liable to bring him to poverty.

There was a certain man whom the minister of poverty was pursuing,

the minister appointed over poverty pursued him in order to capture him and bring him to poverty,

but he was unable to overcome him

and could not capture him, because

he was

that he was

careful

that man

with crumbs very much.

For he was always particular to sweep away the food crumbs that remained.

One day he wrapped

and that man ate

bread

bread

of grass

in place of herbs.

He said

the minister appointed over poverty:

Now he has certainly fallen into my hands

now I shall certainly capture that man, for he will not be able to gather the crumbs from among the grass, and they will be trampled under people’s feet; at that moment I shall capture him.

After

after

he ate

that man had eaten,

he brought a hoe

he brought a hoe,

he uprooted the grass

and uprooted the grass,

and threw it

and threw it

into the river

together with the crumbs among it.

He heard him

that man heard the minister of poverty

saying, Woe

woe is me

that that man has driven me out of his house!

for that man has driven me from my place of rest, and I cannot control him.

And Abaye said: At first I would say, this that one does not drink foam

the foam on the surface of the beverage, the reason is

because of repulsiveness.

My master said to me,

Rabba bar Nahmani, that the reason is

because it is harmful to nasal discharge,

to nasal discharge and a cold, as he goes on to explain.

Drinking it —

one who drinks it

is harmful

the matter

to nasal discharge

to nasal discharge.

Blowing into it —

one who blows into it,

is harmful to the head,

the matter brings illness to the head.

Pushing it away —

one who pushes the foam away with his hands,

is harmful

the matter is harmful

to poverty.

What is its remedy

for the foam, so that it should not cause harm?

Sink it thoroughly!

Sink it into the beverage until it disappears on its own.

For nasal discharge caused by wine,

for nasal discharge that comes because of the foam of wine, its remedy is to drink

beer

beer.

For nasal discharge

of beer

that comes because of drinking the foam of beer, its remedy is

water,

to drink water.

For nasal discharge

of water

that comes because of drinking the foam of water —

it has no remedy.

And this is what people say: After the poor man

after the poor man who has nothing but water to drink,

poverty goes

poverty pursues him. [And likewise here: for the poor man who has nothing to drink but water, and is harmed by the foam of the water, he has no remedy for his injury].

And Abaye said: At first I would say, this that they do not eat

what they do not eat

vegetables

garlic or leeks

from the bundle

from within a bundle

that the

who tied and bound

vegetable seller

the seller of vegetables, the reason is —

because it appears as gluttony!

for the matter appears as gluttony, that he cannot wait until they untie the bundle.

My master said to me,

Rabba bar Nahmani, that this is not the reason, but rather

because it is harmful to sorcery!

for one who sees him can perform sorcery against him. And one who is careful about this, sorcery cannot take effect upon him.

Rav Hisda and Rabba bar Rav Huna were traveling in a boat

on a ship.

A certain noblewoman said to them,

an honored woman:

Seat me with you

seat me and I will travel with you in the ship.

They did not seat her

they did not agree to include her with them.

She spoke a word

a spell of sorcery,

she bound the ship

and prevented the ship from moving from its place.

They spoke

Rav Hisda and Rabba bar Rav Huna

a word

as they too were expert in sorcery [and did this in order to save themselves].

They released it.

She said to them: What could I do to you?

Sorcery does not rule over you, because you are careful about things that bring about the rule of sorcery:

for you do not wipe yourselves

you do not wipe yourselves in the lavatory

with earthenware,

with pottery,

and you do not kill a louse among your garments

and you do not kill a louse on your clothing,

and you do not eat

and you do not eat

vegetables from a bundle

from a bundle

that the

who tied

vegetable seller

the seller of vegetables.

And Abaye said: At first I would say, this that they do not eat

what they do not eat

vegetables that fell onto the table,

onto the table, the reason is

because of repulsiveness.

My master said to me,

Rabba bar Nahmani, that the reason is

because it is harmful to the smell of the mouth

for afterward his mouth gives off a bad smell.

And Abaye said: At first I would say, this that they do not sit

what they do not sit

beneath a gutter

beneath the gutter that pours water from the roof, the reason is

because of “pourings”,

lest repulsive water descend upon him from the roof.

My master said to me,

Rabba bar Nahmani, that the reason is

because they are common

there

harmful spirits.

Those porters,

porters,

who were carrying a wine barrel,

who dragged a barrel of wine.

They wished to rest

they sought a place to rest.

They placed it

they put down the barrel

beneath a gutter

beneath the gutter.

It burst —

the barrel was broken by the harmful spirit that was there.

They came

the porters

before Mar bar Rav Ashi, he brought out a shofar

he brought it out and blew the shofar

and placed him under a ban,

and excommunicated the harmful spirit.

It came before him,

the harmful spirit.

He said to him

Mar bar Rav Ashi to the harmful spirit:

Why did you do this?

He said to him:

But

how could I act!?

What could I have done?

For they placed it by my ear

did they not place the barrel by my ear while I was sleeping there?

He said to him

Mar bar Rav Ashi to the harmful spirit:

You — in a place where many people are found, what are you doing?

In a place where many people are found, this is not your place.

You are the one who changed!

You are the one who changed your place and came and caused damage in a place where many people are found.

Go, pay!

Go and pay for the damage you caused.

He said to him

the harmful spirit to Mar bar Rav Ashi:

Now also

now as well

let my master set a time for me, and I will pay.

Set a time for me so that I can pay the value of the barrel.

He set for him

Mar bar Rav Ashi

a time

for payment of the damage.

When the time arrived

when the time for payment arrived,

he was delayed

the harmful spirit was late and did not pay his debt.

When he came, he said to him

Mar bar Rav Ashi:

Why did you not come

you came

at your appointed time

which I set for you?

He said to him

the harmful spirit:

Everything that is tied,

tied,

and sealed,

and sealed,

and measured,

and measured,

and counted

and counted —

we have no authority

we have no authority

to take from it,

to take from it,

until we find

until we find

something ownerless

something ownerless which we can take. Therefore until now I have not found anything ownerless from which I could pay my debt.

And Abaye said: At first I would say, this that one pours

the reason that the drinker pours

water

water before he begins drinking

from the mouth of the jug

from the mouth of the jug onto the ground, the reason is

because of splinters,

because of the sticks and straws floating on the surface of the water; therefore one first pours out a little water so that they will leave the jug.

My master said to me —

Rabba bar Nahmani, that the reason is

because there is harmful water

from which a demon sometimes drank, and its remedy is to pour out some of it before beginning to drink.

A certain son of a demon

a demon

who was

serving

at Rav Pappa’s house.

He went

that demon went

to bring water from the river

to bring water from the river.

He was delayed

that demon lingered before drawing the water.

When he came

when he returned

they said to him, Why were you delayed

why were you delayed so long in drawing the water?

He said to them

that demon: I waited

until the harmful water passed,

until the water from which the harmful spirits had drunk passed.