Chullin 105b (קה:) — the Talmud in English

However

water that

scalds the hand

may not be used for washing one's hands, because they have been nullified and altered from the status of water.

And some teach it

with regard to the statement of Rav Yitzhak bar Yosef

with regard to the latter clause:

water

used for the final waters may be taken only with cold water, but not with hot water.

Rav Yitzhak bar Yosef said that Rabbi Yannai said: They taught

that one may not use hot water for the final waters

only

with water

that is hot enough to scald the hand, but

hot water that

is not hot enough to scald the hand may be used

for the final waters.

And since we said above that the first waters may be taken with either hot or cold water, whereas the final waters may be taken only with cold water, and Rav Yitzhak bar Yosef explained that the hot water with which the final waters may not be taken is water hot enough to scald the hand,

by inference

it follows

that

the

first waters may be taken even though they are hot enough to scald the hand

with such water.

We learned above: The

intermediate waters are optional.

Rav Naḥman said: They taught

that they are optional

only between one cooked dish and another [Some interpret this as referring to two meat dishes or two dairy dishes. Others interpret it as referring to a meat dish and a cheese dish. Since neither meat nor cheese is present as such, they were not stringent enough to obligate washing the hands].

But between a cooked dish and cheese, it is obligatory

to wash one's hands. [Some interpret this as referring to a meat dish followed by a cheese dish. Others interpret it as referring to a meat dish followed by actual cheese; since the cheese is present as such, they obligated him to wash his hands].

Rav Yehuda, son of Rabbi Ḥiyya, said: For what reason did they say that the final waters are obligatory? Because Sodomite salt

has some that blinds the eyes.

Since the Sages said in tractate Berakhot, “With all your food, eat salt,” there is concern that after touching salt one might place his hands on his eyes and become blind. Therefore, the Sages said to take the final waters in order to remove the salt from his hands.

Abaye said: And it is found

that Sodomite salt

in the quantity of one grain to a kor.

That is, Sodomite salt that blinds the eyes is found in an extremely small quantity within ordinary salt: a single grain of Sodomite salt is found in a kor of salt.

Rav Aḥa, son of Rava, said to Rav Ashi: What is the law concerning all salt?

Does one who measures salt also have to wash his hands because of the concern for Sodomite salt?

He said to him

Rav Ashi:

It goes without saying!

Certainly he too must wash his hands.

Abaye said: At first

I initially

thought that the reason one does not take

the

final waters

for the final waters

on the ground

—on the ground—was

because of filth,

because they have a bad odor and are dirty.

My master said to me

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

because it causes

a

harmful spirit to rest upon them

when they are taken onto the ground, and this poses a danger to anyone who passes over them afterward.

And Abaye said: At first I initially thought that the reason one does not take

—that is, what they said, that a person should not take

anything

at all

from the table

from the table

when someone is holding a cup to drink

when another person is drinking—is that

perhaps something harmful will occur during the meal,

and the person drinking will become angry. Perhaps he wanted the item that was removed from the table, and he will become angry about its removal, which could lead to danger, as he might choke because of his anger.

My master said to me

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

because it is harmful because of the eastern wind,

which causes astonishment and headaches.

And we said this

that one should not take an item from the table

only when he takes it

when he removes it

and does not return it,

meaning that he does not return it to the table.

But taking

an item

and returning it

to the table—

we have no concern about it

and there is no need to be concerned.

And we said this

that one should not take an item

only

when he removes 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 about it.

And we said this

that one should not take an item

only an item that is needed

that he needs

for the meal.

But regarding an item that is not needed for the meal, we have no concern about it.

Mar bar Rav Ashi was particular

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

even a mortar

so that they would not take the mortar

and its pestle,

the pestle of the mortar,

used for spices

with which spices are pounded,

anything

from among those

needed for the meal.

And Abaye said: At first

initially

I thought that the reason they gather

that they sweep

the crumbs

of food from the house was

because of cleanliness,

for the sake of keeping the house clean.

My master said to me

Rabba bar Naḥmani—

because it is harmful and leads to poverty,

as treating crumbs carelessly is harmful and can bring a person to poverty.

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

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

but he was unable to overcome him

and was unable to seize him, because

he was

accustomed to being

careful

that man

with regard to crumbs.

He was always particular to sweep away the remaining food crumbs.

One day he wrapped

and ate

bread

bread

instead of herbs

in place of vegetables.

The minister said

the minister appointed over poverty:

Now he will certainly fall into my hands

because he will be unable to gather the crumbs from among the herbs, and they will be trampled under people's feet; at that moment I will seize him.

After

the man

had eaten,

after that man had eaten,

he brought a hoe,

he brought a hoe,

uprooted the herbs,

and uprooted the herbs,

and threw them

and threw them

into the river,

together with the crumbs among them.

He heard him,

that man heard the minister of poverty

say: Woe is me,

woe is me,

for that man has driven me out of his house!

For that man removed me from my place of rest, and I cannot prevail over him.

And Abaye said: At first I initially thought that the reason one does not drink foam

the froth on the surface of a beverage was

because of repulsiveness.

My master said to me,

Rabba bar Naḥmani, that the reason is

because it is harmful for catarrh,

for nasal discharge and chills, as he proceeds to explain.

Drinking it—

one who drinks it

is harmful

this is harmful

for catarrh

for nasal discharge.

Blowing into it—

one who blows into it—

is harmful for the head,

as this brings about an illness of the head.

Removing it—

removing the foam with one's hands—

is harmful

this is harmful

for poverty.

What is its remedy

so that the foam will not cause harm?

Sink it thoroughly!

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

For catarrh caused by wine,

for nasal discharge that results from the foam of wine, its remedy is to drink

beer,

beer.

For catarrh

caused by beer,

that results from drinking the foam of beer, its remedy is

water,

to drink water.

For catarrh

caused by water,

that results from 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: a poor man who has nothing to drink but water, and is harmed by the foam of water, has no remedy for his affliction].

And Abaye said: At first I initially thought that the reason they do not eat

what they do not eat

vegetables

garlic or leeks

from a bundle

from within a bundle

that the vegetable seller tied,

which he bundled and tied,

the vegetable seller,

the vegetable seller, was

because it appears gluttonous!

It appears as gluttony, as though he cannot wait until the bundle is untied.

My master said to me,

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

because it is harmful because of witchcraft!

One who sees him can perform witchcraft against him, whereas one who is careful about this is not susceptible to witchcraft.

Rav Ḥisda and Rabba bar Rav Huna were traveling on a boat

on a ship.

A certain noblewoman said to them,

a distinguished woman:

Seat me with you

so that I may travel with you on the boat.

They did not seat her,

as they did not agree to take her along with them.

She uttered a spell,

a spell of witchcraft,

and bound the boat

so that the boat could not move from its place.

They uttered,

Rav Ḥisda and Rabba bar Rav Huna,

a spell

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

They released it.

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

Witchcraft has no power over you, because you are careful about things that lead to the power of witchcraft:

you do not wipe yourselves

you do not wipe yourselves in the lavatory

with pottery,

with a potsherd,

and you do not kill a louse on 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 vegetable seller tied,

which he tied,

the vegetable seller

the vegetable seller.

And Abaye said: At first I initially thought that the reason they do not eat

what they do not eat

vegetables that fell onto the table,

onto the table, was

because of repulsiveness.

My master said to me,

Rabba bar Naḥmani, that the reason is

because it is harmful to the odor of the mouth,

as afterward his mouth emits a foul odor.

And Abaye said: At first I initially thought that the reason they do not sit

what they do not sit

beneath a rain gutter

beneath the gutter that channels water from the roof, was

because of “spillage”,

lest filthy water descend upon him from the roof.

My master said to me,

Rabba bar Naḥmani, that the reason is

because

there

harmful spirits are common.

Those porters,

bearers,

who were carrying a wine barrel,

who were hauling a barrel of wine,

wanted to rest

and looked for a place to rest.

They placed it

the barrel

beneath a rain 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, who brought out a shofar

he brought it out and sounded it,

and excommunicated it,

and banished the harmful spirit.

It came before him,

the harmful spirit.

He said to it

Mar bar Rav Ashi said to the harmful spirit:

Why did you do this?

It said to him:

But

what could I do!?

What could I have done?

For they placed it by my ear

for they placed the barrel beside my ear while I was sleeping there.

He said to it

Mar bar Rav Ashi said to the harmful spirit:

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

A place where many people are present is not your place.

You are the one who changed location!

You are the one who changed your location and came to cause harm in a place where many people are present.

Go and pay!

Go and pay for the damage you caused.

It said to him

the harmful spirit said to Mar bar Rav Ashi:

Even now

now as well,

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

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

He set for him

Mar bar Rav Ashi

a time

for payment of the damage.

When the appointed 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

when you came

at your appointed time

that I had set for you?

It said to him

the harmful spirit:

Anything that is tied,

tied,

sealed,

and sealed,

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 that we can take. Therefore, until now I have not found anything ownerless with which I could pay my debt.

And Abaye said: At first I initially thought that the reason one who drinks pours

the reason the drinker pours

water

water before he begins drinking

from the mouth of a jug

from the mouth of the jug onto the ground was

because of splinters,

because twigs and straw float 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 Naḥmani, that the reason is

because there is water that is harmful,

as at times a demon drank from it, and its remedy is to pour out some of it before beginning to drink.

There was a certain son of a demon

a demon

who was

serving

in Rav Pappa's house.

He went

that demon went

to bring water from the river

to bring water from the river.

He was delayed

the demon tarried 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 waters had passed,

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