## Chullin Daf 105a

###### Chullin 105a:1
[Chullin 105a:1](https://torahapp.org/share/book/Chullin/r/105a:1)

אִילֵּימָא בֵּית שַׁמַּאי אוֹמְרִים: מְקַנֵּחַ וְלָא בָּעֵי מֵדִיחַ, וּבֵית הִלֵּל אוֹמְרִים: מֵדִיחַ וְלָא בָּעֵי מְקַנֵּחַ. אֶלָּא הָא דְּאָמַר רַבִּי זֵירָא: אֵין קִינּוּחַ פֶּה אֶלָּא בְּפַת, כְּמַאן? כְּבֵית שַׁמַּאי!

**William Davidson Edition - English:**
**If we say** that **Beit Shammai say** that one **wipes** out his mouth with solid food **and does not need** to **rinse** his mouth with water, since they maintain that wiping is more effective than rinsing, **and Beit Hillel say** that he **rinses** his mouth in water **and does not need** to **wipe** his mouth, as rinsing is more effective, one can respond: **But** as for **that which Rabbi Zeira said: Wiping of** the **mouth** can be performed **only with bread, in accordance with whose** opinion is it? It is apparently **in accordance with** the opinion of **Beit Shammai,** since Beit Hillel do not require wiping. Yet, it is unlikely that Rabbi Zeira would rule in accordance with the opinion of Beit Shammai rather than Beit Hillel.


###### Chullin 105a:2
[Chullin 105a:2](https://torahapp.org/share/book/Chullin/r/105a:2)

אֶלָּא, בֵּית שַׁמַּאי אוֹמְרִים: מְקַנֵּחַ וְלָא בָּעֵי מֵדִיחַ, וּבֵית הִלֵּל אוֹמְרִים: אַף מֵדִיחַ. הָוֵי לֵיהּ מִקּוּלֵּי בֵּית שַׁמַּאי וּמֵחוּמְרֵי בֵּית הִלֵּל, וְלִתְנְיַיהּ גַּבֵּי קוּלֵּי בֵּית שַׁמַּאי וְחוּמְרֵי בֵּית הִלֵּל!

**William Davidson Edition - English:**
**Rather,** one must explain the dispute as follows: **Beit Shammai say** that one **wipes** his mouth after eating meat **and does not need** to **rinse** his mouth as well, **and Beit Hillel say** that in addition to wiping one must **also rinse.** This interpretation is difficult as well, since if so, this **constitutes** one **of the** disputes between them that involve **leniencies of Beit Shammai and stringencies of Beit Hillel, and** consequently, **let** the *tanna* of tractate *Eduyyot* **teach it alongside** the other disputes listed there that involve **leniencies of Beit Shammai and stringencies of Beit Hillel.**


###### Chullin 105a:3
[Chullin 105a:3](https://torahapp.org/share/book/Chullin/r/105a:3)

אֶלָּא, בֵּית שַׁמַּאי אוֹמְרִים: מְקַנֵּחַ, וְהוּא הַדִּין לְמֵדִיחַ, וּבֵית הִלֵּל אוֹמְרִים: מֵדִיחַ, וְהוּא הַדִּין לִמְקַנֵּחַ. מָר אָמַר חֲדָא, וּמָר אָמַר חֲדָא, וְלָא פְּלִיגִי.

**William Davidson Edition - English:**
**Rather,** one must interpret their statements as follows: **Beit Shammai say** that one **wipes** his mouth after eating meat, **and the same is true of rinsing,** i.e., one must rinse his mouth as well. **And Beit Hillel say** that one **rinses** his mouth, **and the same is true of wiping.** And **one Sage said one** statement **and one Sage said another** statement, **and they do not disagree.**


###### Chullin 105a:4
[Chullin 105a:4](https://torahapp.org/share/book/Chullin/r/105a:4)

גּוּפָא, אָמַר רַבִּי זֵירָא: אֵין קִינּוּחַ הַפֶּה אֶלָּא בְּפַת. וְהָנֵי מִילֵּי בִּדְחִיטֵּי, אֲבָל בְּדִשְׂעָרֵי – לָא.

**William Davidson Edition - English:**
§ After citing Rabbi Zeira’s statement tangentially, the Gemara discusses **the** matter **itself. Rabbi Zeira says: Wiping of the mouth** can be performed **only with bread.** The Gemara explains: **And this statement** applies only **to** bread prepared **from wheat** flour. **But with regard to** bread prepared **from barley** flour, one may **not** use it for wiping, as barley bread crumbles in the mouth and does not wipe thoroughly.


###### Chullin 105a:5
[Chullin 105a:5](https://torahapp.org/share/book/Chullin/r/105a:5)

וּדְחִיטֵּי נָמֵי לָא אֲמַרַן, אֶלָּא בִּקְרִירָא, אֲבָל בְּחַמִּימָא – מִשְׁטָר שָׁטְרִי. וְהָנֵי מִילֵּי בְּרַכִּיכָא, אֲבָל בְּאַקּוֹשָׁא – לָא. וְהִלְכְתָא בְּכֹל מִילֵּי הָוֵי קִינּוּחַ, לְבַר מִקִּמְחָא, תַּמְרֵי וְיַרְקָא.

**William Davidson Edition - English:**
The Gemara adds: **And even** in the case of bread prepared **from wheat** flour, **we said** the *halakha* **only with regard to cold** bread, **but** as **for warm** bread, it is ineffective for wiping even if made of wheat, as it softens and **sticks** to the palate, and it does not wipe the mouth properly. **And** furthermore, even if the bread is cold, **this statement** applies only **with regard to soft** bread, **but** one may **not** wipe **with hard** bread, as it also does not clean effectively. The Gemara concludes: **And the *halakha* is** that the use **of all items constitutes** effective **wiping, except for flour, dates, and vegetables.**


###### Chullin 105a:6
[Chullin 105a:6](https://torahapp.org/share/book/Chullin/r/105a:6)

בְּעָא מִינֵּיהּ רַב אַסִּי מֵרַבִּי יוֹחָנָן: כַּמָּה יִשְׁהֶה בֵּין בָּשָׂר לִגְבִינָה? אָמַר לוֹ: וְלֹא כְּלוּם. אִינִי? וְהָא אָמַר רַב חִסְדָּא: אָכַל בָּשָׂר – אָסוּר לֶאֱכוֹל גְּבִינָה, גְּבִינָה – מוּתָּר לֶאֱכוֹל בָּשָׂר! אֶלָּא כַּמָּה יִשְׁהֶה בֵּין גְּבִינָה לְבָשָׂר? אֲמַר לֵיהּ: וְלֹא כְּלוּם.

**William Davidson Edition - English:**
§ **Rav Asi posed a dilemma to Rabbi Yoḥanan: How much** time **should one wait between** eating **meat and** eating **cheese?** Rabbi Yoḥanan **said to him: No** time **at all.** The Gemara asks: **Is that so? But doesn’t Rav Ḥisda say:** If one **ate meat,** it is **prohibited** for him **to eat cheese** immediately, but if he ate **cheese** it is **permitted** for him **to eat meat** without delay? **Rather,** Rav Asi actually asked Rabbi Yoḥanan the following question: **How much** time **should one wait between** eating **cheese and** eating **meat?** In response to this question, Rabbi Yoḥanan **said to him: No** time **at all.**


###### Chullin 105a:7
[Chullin 105a:7](https://torahapp.org/share/book/Chullin/r/105a:7)

גּוּפָא, אָמַר רַב חִסְדָּא: אָכַל בָּשָׂר – אָסוּר לֶאֱכוֹל גְּבִינָה, גְּבִינָה – מוּתָּר לֶאֱכוֹל בָּשָׂר. אֲמַר לֵיהּ רַב אַחָא בַּר יוֹסֵף לְרַב חִסְדָּא: בָּשָׂר שֶׁבֵּין הַשִּׁינַּיִם מַהוּ?

**William Davidson Edition - English:**
After tangentially citing a statement of Rav Ḥisda, the Gemara discusses **the** matter **itself. Rav Ḥisda says:** If one **ate meat,** it is **prohibited** for him **to eat cheese** immediately, as the meat contains fatty substances that stick to one’s mouth and preserve the flavor of meat. But if he ate **cheese** it is **permitted** for him **to eat meat** without delay. **Rav Aḥa bar Yosef said to Rav Ḥisda:** In the case of **meat that is between the teeth, what is** the *halakha*? Are these remnants considered meat to the extent that one may not eat cheese as long as they are in his mouth?


###### Chullin 105a:8
[Chullin 105a:8](https://torahapp.org/share/book/Chullin/r/105a:8)

קָרֵי עֲלֵיהּ ״הַבָּשָׂר עוֹדֶנּוּ בֵּין שִׁנֵּיהֶם״.

**William Davidson Edition - English:**
In response, Rav Ḥisda **read about him** the following verse: **“While the meat was yet between their teeth”** (Numbers 11:33). This verse indicates that even when the meat is between one’s teeth it is still considered meat, and therefore one may not partake of cheese until that meat has been removed.


###### Chullin 105a:9
[Chullin 105a:9](https://torahapp.org/share/book/Chullin/r/105a:9)

אָמַר מָר עוּקְבָא: אֲנָא, לְהָא מִלְּתָא, חַלָּא בַּר חַמְרָא לְגַבֵּי אַבָּא, דְּאִילּוּ אַבָּא כִּי הֲוָה אָכֵיל בִּשְׂרָא הָאִידָּנָא, לָא הֲוָה אָכֵל גְּבִינָה עַד לִמְחַר עַד הַשְׁתָּא, וְאִילּוּ אֲנָא – בְּהָא סְעוֹדְתָּא הוּא דְּלָא אָכֵילְנָא, לִסְעוֹדְתָּא אַחְרִיתָא – אָכֵילְנָא.

**William Davidson Edition - English:**
**Mar Ukva said: I am, with regard to this matter,** like **vinegar, son of wine, with respect to Father,** i.e., my practice is inferior to that of my father. **As Father, if he were to eat meat at this time, would not eat cheese until tomorrow at this time. But as for me,** only **at this meal,** during which I ate meat, **do I not eat** cheese; **at a different meal** on the same day **I** will **eat** cheese.


###### Chullin 105a:10
[Chullin 105a:10](https://torahapp.org/share/book/Chullin/r/105a:10)

אָמַר שְׁמוּאֵל: אֲנָא, לְהָא מִלְּתָא, חַלָּא בַּר חַמְרָא לְגַבֵּי אַבָּא, דְּאִילּוּ אַבָּא הֲוָה סָיַיר נִכְסֵיהּ תְּרֵי זִמְנֵי בְּיוֹמָא, וַאֲנָא לָא סָיַירְנָא אֶלָּא חֲדָא זִימְנָא. שְׁמוּאֵל לְטַעְמֵיהּ, דְּאָמַר שְׁמוּאֵל: מַאן דְּסָיַיר נִכְסֵיהּ כֹּל יוֹמָא מַשְׁכַּח אִסְתֵּירָא.

**William Davidson Edition - English:**
Similarly, **Shmuel said: I am, with regard to this** other **matter,** like **vinegar, son of wine, with respect to Father. As Father would patrol his property** to examine it **twice daily, but I patrol** it **only once** a day. The Gemara notes: In this regard **Shmuel** conforms **to his** line of **reasoning, as Shmuel said: One who patrols his property every day will find an *asteira*** coin.


###### Chullin 105a:11
[Chullin 105a:11](https://torahapp.org/share/book/Chullin/r/105a:11)

אַבָּיֵי הֲוָה סָיַיר נִכְסֵיהּ כֹּל יוֹמָא וְיוֹמָא. יוֹמָא חַד פְּגַע בַּאֲרִיסֵיהּ דְּדָרֵי פִּתְכָּא דְּאוּפֵי. אֲמַר לֵיהּ: הָנֵי לְהֵיכָא? אֲמַר לֵיהּ: לְבֵי מָר. אֲמַר לֵיהּ: כְּבָר קַדְמוּךְ רַבָּנַן.

**William Davidson Edition - English:**
The Gemara relates that **Abaye would patrol his property each and every day. One day he encountered his sharecropper carrying a load of wood** that the sharecropper intended to take for himself. Abaye **said to him: To where** are you taking **these** logs of wood? The sharecropper **said to him: To the Master’s house.** Abaye, who knew that the sharecropper had intended to take the wood for himself, **said to him: The Sages already preempted you** when they said that one should patrol his property regularly, and they thereby prevented you from stealing the wood.


###### Chullin 105a:12
[Chullin 105a:12](https://torahapp.org/share/book/Chullin/r/105a:12)

רַב אַסִּי הֲוָה סָיַיר נִכְסֵיהּ כֹּל יוֹמָא, אָמַר: הֵיכָא נִינְהוּ כֹּל הָנֵי אִסְתִּירֵי דְּמָר שְׁמוּאֵל? יוֹמָא חַד חֲזָא צִינּוֹרָא דְּבִדְקָא בְּאַרְעֵיהּ, שַׁקְלֵיהּ לִגְלִימֵיהּ, כַּרְכֵיהּ אוֹתְבֵיהּ בְּגַוַּהּ, רְמָא קָלָא, אֲתוֹ אִינָשֵׁי סַכְרוּהּ, [אֲמַר]: אַשְׁכַּחְתִּינְהוּ לְכוּלְּהוּ אִיסְתֵּרֵי דְּמָר שְׁמוּאֵל.

**William Davidson Edition - English:**
The Gemara likewise relates that **Rav Asi would patrol his property every day. He said: Where are all these *asteira*** coins mentioned **by Mar Shmuel?** This patrol is not reaping me any benefit. **One day he saw** a water **channel that overflowed,** causing water to flood **onto his land. He took off his cloak, wrapped it, and placed it inside** the pipe to block the flow of water. **He** then **raised** his **voice,** and **people came** and **sealed** the hole. He said: **I have** just **found all the *asteira*** coins mentioned **by Mar Shmuel,** as I would have suffered a great loss had I not patrolled my fields.


###### Chullin 105a:13
[Chullin 105a:13](https://torahapp.org/share/book/Chullin/r/105a:13)

אָמַר רַב אִידִי בַּר אָבִין, אָמַר רַב יִצְחָק בַּר אַשְׁיָין: מַיִם רִאשׁוֹנִים מִצְוָה, וְאַחֲרוֹנִים חוֹבָה.

**William Davidson Edition - English:**
§ Having mentioned the manner of washing hands during a meal, the Gemara discusses another matter concerning washing hands. **Rav Idi bar Avin says** that **Rav Yitzḥak bar Ashyan says:** The **first waters,** i.e., washing of the hands before eating bread, are **a mitzva** by rabbinic law, **but** the **final** waters, washing of the hands upon conclusion of the meal and before reciting Grace after Meals, are **an obligation,** a more stringent requirement.


###### Chullin 105a:14
[Chullin 105a:14](https://torahapp.org/share/book/Chullin/r/105a:14)

מֵיתִיבִי: מַיִם רִאשׁוֹנִים וְאַחֲרוֹנִים חוֹבָה, אֶמְצָעִיִּים רְשׁוּת. מִצְוָה לְגַבֵּי רְשׁוּת – חוֹבָה קָרֵי לַהּ.

**William Davidson Edition - English:**
The Gemara **raises an objection** to this ruling from a *baraita*: The **first waters and** the **final** waters are **an obligation,** whereas the **middle** waters, between courses during the meal, are **optional.** Apparently, the first waters are also an obligation, not a mitzva. The Gemara responds: Although the first waters are in fact a mitzva, the *tanna* **calls a mitzva an obligation** when **compared to an optional** requirement.


###### Chullin 105a:15
[Chullin 105a:15](https://torahapp.org/share/book/Chullin/r/105a:15)

גּוּפָא: מַיִם רִאשׁוֹנִים וְאַחֲרוֹנִים – חוֹבָה, אֶמְצָעִיִּים – רְשׁוּת. רִאשׁוֹנִים – נוֹטְלִין בֵּין בִּכְלִי בֵּין עַל גַּבֵּי קַרְקַע, אַחֲרוֹנִים – אֵין נוֹטְלִין אֶלָּא בִּכְלִי, וְאָמְרִי לָהּ: אֵין נוֹטְלִין עַל גַּבֵּי קַרְקַע.

**William Davidson Edition - English:**
The Gemara analyzes **the** matter **itself.** The full text of the *baraita* is as follows: **First waters and final** waters are **an obligation,** whereas **middle** waters are **optional.** For **first** waters, **one may wash either** by spilling the water **into a vessel or onto the ground.** But for **final** waters, **one washes only** by pouring the water **into a vessel. And some say** a slightly different version of the *baraita*: For final waters, **one may not wash** by pouring the water **onto the ground.**


###### Chullin 105a:16
[Chullin 105a:16](https://torahapp.org/share/book/Chullin/r/105a:16)

מַאי בֵּינַיְיהוּ? אִיכָּא בֵּינַיְיהוּ קִינְסָא.

**William Davidson Edition - English:**
The Gemara interjects: **What is** the difference **between** these two versions? The Gemara answers: **There is** a practical difference **between them** with regard to pouring the water on thin wood **slivers** on the ground. According to the first version, which requires that the water be poured into a vessel, one may not use such slivers for this purpose, whereas according to the second version, which merely prohibits pouring the water onto the ground, one may use wood slivers.


###### Chullin 105a:17
[Chullin 105a:17](https://torahapp.org/share/book/Chullin/r/105a:17)

מַיִם רִאשׁוֹנִים נוֹטְלִין בֵּין בְּחַמִּין בֵּין בְּצוֹנֵן, אַחֲרוֹנִים אֵין נוֹטְלִין אֶלָּא בְּצוֹנֵן, מִפְּנֵי שֶׁחַמִּין מְפַעְפְּעִין אֶת הַיָּדַיִם וְאֵין מַעֲבִירִין אֶת הַזּוּהֲמָא. מַיִם רִאשׁוֹנִים נוֹטְלִין בֵּין בְּחַמִּין בֵּין בְּצוֹנֵן, אָמַר רַב יִצְחָק בַּר יוֹסֵף אָמַר רַבִּי יַנַּאי: לֹא שָׁנוּ אֶלָּא שֶׁאֵין הַיָּד

**William Davidson Edition - English:**
The *baraita* continues: With regard to **first waters, one may wash either with hot** water **or with cold** water. But for **final** waters, **one may wash only with cold** water, **because hot** water **softens the hands and does not remove the dirt** from them. The Gemara analyzes the statement that for **first waters one may wash either with hot** water **or with cold** water: **Rav Yitzḥak bar Yosef says** that **Rabbi Yannai says: They taught** this *halakha* **only** in a case **where the hand does not**