Talmud Bavli Hullin 105a-b - translation by Tzvee

C.            [105a] If you maintain that, “The House of Shammai say they must wipe [his mouth between eating meat and cheese]” [means that] he does not have to wash it. “And the House of Hillel say he must wash it out” [means that] he does not have to wipe it, then in accord with whose view is the statement of R. Zira, “Wiping the mouth can be done only with bread”? [It is in accord with only the view of] the House of Shammai.

D.            Rather it must be that, “The House of Shammai say he must wipe [his mouth between eating meat and cheese].” And he need not wash it out. And the House of Hillel say [he must wipe it] and he must wash it as well.

E.            Then this is [among the] opinions of the House of Shammai's more lenient [rulings] and the House of Hillel's more stringent [rulings]. Then let this be [listed among the] opinions of the House of Shammai's more lenient [rulings] and the House of Hillel's more stringent [rulings in M. Eduyot 4:5]. Rather it must be the case that, “The House of Shammai say he must wipe [his mouth between eating meat and cheese].” And he also must wash it out. And the House of Hillel say [he must] wash it out and he also must wipe it. One authority states one [of the requirements]. And the other authority states the other one [of the requirements]. And they do not dispute.

I.4

A.            Reverting to the body of prior text [at C]: Said R. Zira, “Wiping the mouth can only be done with bread”? This concern only applies to wheat bread, but not to barley bread [because that is not effective for wiping the mouth]. And concerning wheat bread as well this applies only to cold bread, but not to hot bread because that sticks to the roof of the mouth [and is not effective]. And this concern applies only to soft bread, but not to hard bread.

B.            And the law accords with the view that all materials are effective for wiping the mouth except for flour, dates and vegetable greens.

II.1

A.            R. Assi posed a question of R. Yohanan: “How much time must one wait between [eating] meat and cheese?” He said to him, “None at all.”

B.            [He said to him], “Is this accurate? Lo, did not R. Hisda say, `If one ate meat he is prohibited to eat cheese [right away]? If he ate cheese, he is permitted to eat meat [right away]?'”

C.            Rather, “How much time must one wait between [eating] meat and cheese?” He said to him, “None at all.”

D.            Reverting to the body of the previous text: R. Hisda said, “If one ate meat he is prohibited to eat cheese [right away]? If he ate cheese, he is permitted to eat meat [right away]?”

E.            Said R. Aha bar Joseph to R. Hisda, “Regarding meat that is stuck between a person's teeth what is its status?” He recited concerning this, “While the meat was yet between their teeth, [before it was consumed, the anger of the Lord was kindled against the people, and the Lord smote the people with a very great plague]” (Num. 11:33). [It is called meat in the verse and that indicates its status.]

D.            Said Mar Uqba, “In this matter [of waiting between eating meat and milk] I cannot hold a candle to my father. Because when my father would eat meat he would wait until the same time the next day before he would eat cheese. But when I [eat meat] in that same meal I would not eat [cheese]. In the next meal I would eat [cheese].”

E.            Said Samuel, “In this matter [of keeping track of one's property] I cannot hold a candle to my father. For my father would take inventory of his goods twice each day. But I take inventory [of my goods] once each day.”

F.             Samuel is consistent with his view elsewhere. For said Samuel, “One who takes inventory of his goods every day will profit.”

G.            Abayye used to take inventory of his goods each day. One day he came upon his tenant farmer carrying off a bundle of wood. He said to him, “Where are you taking these?” He said to him, “To the master's house.” He said to him, “The rabbis [who suggested that a person take inventory of his goods] are one step ahead of you.”

H.           R. Assi used to take inventory of his goods each day. He said, “Where is all the profit that Samuel spoke of?” One day he saw an aqueduct that had split on his property. He took his cloak, rolled it up and stuffed it [in the crack]. He shouted for help. People came and sealed it up. [In that one incident] he realized all the profit that Samuel had spoken of.

III.1

A.            Said R. Idi bar Abin, said R. Yitzhak bar Ashian, “[Washing one's hands at dinner with] water — the first time fulfills a commandment; the last time is an obligation.”

B.            They posed a question [by way of contradiction]: “[Washing one's hands at dinner with] water — the first time and the last time are obligations; [washing in] the middle [of the dinner] is optional.”

C.            [There is no contradiction.] When a commandment is contrasted with an optional act it is called an obligation.

III.2

A.            Reverting to the body of the prior text [B]: “[Washing one's hands at dinner with] water — the first time and the last time are obligations; [washing in] the middle [of the dinner] is optional.”

B.            For the first time they wash [and let the water drip off their hands] either into a vessel or onto the ground. For the last time [they let the water drip] only into a vessel. And some say: They do not wash onto the ground.

C.            What is the difference between these alternatives? The difference is [where he washes onto] a bed of cinders.

D.            [Washing one's hands at dinner with] water — the first time they may wash either with hot or with cold water. And the last time they wash only with cold water because hot water softens up one's hands and does not remove the grime.

III.3

A.            [Washing one's hands at dinner with] water — the first time they may wash either with hot or with cold water [D above]. Said R. Yitzhak bar Joseph, said R. Yannai, “They taught this rule only regarding water that does not scald one's hand. [105b] But if the water [is so hot that] it scalds one's hand, they do not wash with it.”

B.            And there are those who teach this applies to the latter text: And the last time they wash only with cold water — but not with hot water. Said R. Yitzhak bar Joseph, said R. Yannai, “They taught this only regarding water that scalds one's hand. But if the water does not scald one's hand, they do wash with it.”

C.            We may derive from this the rule that regarding the first time [one washes] even if it would scald one's hand, one is permitted [to wash with it].

III.4

A.            [Washing in] the middle [of the dinner] is optional [cf. III.1.B]. Said R. Nahman, “They taught that this only applies to [washing] between one cooked dish and another. But [washing] between a cooked dish and cheese is an obligation.”

B.            Said R. Judah the son of R. Hiyya, “Why did they say that [washing one's hands with] water the last time is an obligation? Because there is a caustic kind of salt that can blind a person [if he does not wash it from his hand and then rubs it in his eye].”

C.            Said Abayye, “This [caustic salt] is so rare that only one grain is found in a kor of [ordinary salt].”

D.            Said R. Aha the son of Raba to R. Ashi, “[Concerning] one who measures salt, what is the rule? He said to him, “He does not have to [wash after doing this].”

III.5

A.            Said Abayye, “At first I reasoned that the reason they do not permit a person to wash and let the water go on the ground was because that pollutes [the house]. But then my master said to me that is because an evil spirit will rest upon them.”

B.            And said Abayye, “At first I reasoned that they do not permit a person to remove anything from the table while someone is holding a cup to drink lest something occur to disrupt the dinner. But then my master said to me that it is because it may cause difficulty with vertigo [so Cashdan]. And we stated this [rule] only in a case where he removed something but did not replace it [on the table]. But if one removed something and replaced it, the rule does not apply. And we stated this rule only [in a case where he removed something and took it] beyond four cubits from the table. But where he removed it less than four cubits, the rule does not apply. And we stated this rule only [in a case where he removed something] that was essential to the dinner. But where he removed something that was not essential to the dinner, the rule does not apply.”

C.            Mar the son of R. Ashi was strict. He considered even a pestle and mortar for grinding spices essential to the meal.

D.            And said Abayye, “At first I reasoned that they gather up the crumbs from the floor [after dinner] on account of cleanliness. But then my master said to me that it was to make it difficult for [the spirit that causes] poverty [to act against a person].”

E.            [This story illustrates that point.] There once was a person whom the spirit that causes poverty was following. [The spirit] could not overcome him because he was careful about gathering up the crumbs. One day [he went on a picnic and] ate his bread on the grass. Said [the spirit], “Now he will surely fall into my hands [since he cannot gather the crumbs from the grass].” After he ate the man took a hoe and uprooted the grass and threw [the sod] into the river. He heard [the spirit] saying, “Woe is me. For that man has expelled me from his house.”

F.             And said Abayye, “At first I reasoned that they do not permit a person to drink the froth [on a beverage] because it is revolting. But then my master said to me that it was because it causes respiratory inflammation [Jastrow: Catarrh].”

G.            If one drinks it it causes respiratory inflammation. If one blows it away it causes a headache. If one brushes it off it causes poverty. What is the solution? Let it settle by itself.

H.           [The cure] for the respiratory inflammation caused by wine is beer. For that caused by beer, it is water. For that caused by water there is no cure. And about this they say, “The poor get poorer.”

I.              And said Abayye, “At first I reasoned that they do not permit a person to eat a vegetable from a bunch that was tied by the grower because it looks like gluttony (Cashdan). But then my master said to me [one avoids the practice] to make it difficult for sorcery [to affect a person].”

J.              R. Hisda and Rabbah bar R. Huna were going off on a ship. A certain matron said to them, “Take me along with you.” They did not take her along. She cast a magical spell and seized the ship. They cast a magical spell that released the ship. She said to them, “What can I do to you? For you do not wipe with a potsherd. And you do not kill a louse that is on your clothes. And you do not eat a vegetable from a bunch that was tied up by the grower.”

K.            And said Abayye, “At first I reasoned that they do not permit a person to eat a vegetable that fell on the tray because it is revolting. But then my master said to me that doing that causes bad breath.”

L.            And said Abayye, “At first I reasoned that they do not permit a person to sit under a drain pipe because filthy water comes out of it [from people on the roof]. But then my master said to me that [they do not sit there] because demons are frequently in that place.”

M.           There once were some movers transporting a barrel of wine. They paused to rest and placed it under a drain pipe. It burst. They brought [the barrel] before Mar bar R. Ashi. He brought out horns and exorcised the demon. It came before him. He said to it, “Why did you do this [i.e., break the barrel]?” It said to him, “What then should I have done? They put it down on my ear!” He said to it, “What were you doing in a public place? You are the deviant. Go and pay [for the damages you did].” It said to him, “I will consider the matter. Give me some time and I will pay.” He gave it some time. When the time elapsed it refused to pay. He said to it, “Why did you not perform within the time you were given?” It said to him, “We have no right to take from anything that is tied up or sealed or measured out or counted out. We must wait to find something that was forsaken [such as the barrel placed under the drain pipe].”

N.           And said Abayye, “At first I reasoned that they pour off water from the mouth of a ewer because of the debris [floating on the surface of the water]. But then my master said to me that they did it on account of water contaminated [by demons at the surface].”

O.            There was a demon in the house of R. Pappa who went to draw water from the river. It was delayed in returning. When it came back they asked it, “What delayed you?” It said to them, “I waited for the contaminated water to flow away [before I drew water for you].” [106a] Just then he saw that they were pouring off water from the mouth of the ewer [before drinking from it]. It said, “Had I known that you were accustomed to do this I would not have been delayed [waiting for the contaminated water to flow off].”