סוֹלֶדֶת בָּהֶן, אֲבָל הַיָּד סוֹלֶדֶת בָּהֶן – אֵין נוֹטְלִין בָּהֶן.

recoil [ soledet ] from the water’s heat. But if the hand recoils from it, one may not wash with it.

וְאִיכָּא דְּמַתְנֵי לָהּ אַסֵּיפָא: אַחֲרוֹנִים אֵין נוֹטְלִין אֶלָּא בְּצוֹנֵן, אֲבָל בְּחַמִּין – לֹא. אָמַר רַב יִצְחָק בַּר יוֹסֵף, אָמַר רַבִּי יַנַּאי: לֹא שָׁנוּ אֶלָּא שֶׁהַיָּד סוֹלֶדֶת בָּהֶן, אֲבָל אֵין הַיָּד סוֹלֶדֶת בָּהֶן – נוֹטְלִין. מִכְּלָל דְּרִאשׁוֹנִים, אַף עַל פִּי שֶׁהַיָּד סוֹלֶדֶת בָּהֶן – מוּתָּר.

And there are those who teach a version of this statement with regard to the latter clause of the baraita : For final waters, one may wash only with cold water, but one may not wash with hot water. Rav Yitzḥak bar Yosef says that Rabbi Yannai says: They taught that one may not use hot water only in a case where the water is so hot that the hand recoils from it, but if the hand does not recoil from it, one may wash with it. The Gemara comments: One can learn by inference from this version of the statement that in the case of first waters, even if the water is so hot that the hand recoils from it, it is permitted to use it for washing.

״אֶמְצָעִיִּים רְשׁוּת״. אָמַר רַב נַחְמָן: לֹא שָׁנוּ אֶלָּא בֵּין תַּבְשִׁיל לְתַבְשִׁיל, אֲבָל בֵּין תַּבְשִׁיל לִגְבִינָה – חוֹבָה.

§ The baraita states that middle waters are optional. Rav Naḥman says: They taught this only with regard to washing the hands between one cooked dish and another cooked dish served at a meal. But between a cooked dish and cheese there is an obligation to wash one’s hands.

אָמַר רַב יְהוּדָה בְּרֵיהּ דְּרַבִּי חִיָּיא: מִפְּנֵי מָה אָמְרוּ מַיִם אַחֲרוֹנִים חוֹבָה – שֶׁמֶּלַח סְדוֹמִית יֵשׁ, שֶׁמְּסַמֵּא אֶת הָעֵינַיִם. אֲמַר אַבַּיֵי: וּמִשְׁתְּכַח כִּי קוֹרְטָא בְּכוֹרָא. אֲמַר לֵיהּ רַב אַחָא בְּרֵיהּ דְּרָבָא לְרַב אַשִׁי: כָּל מִלְחָא מַאי? אֲמַר לֵיהּ: לָא מִבָּעֲיָא.

§ The baraita further teaches that final waters are an obligation. Rav Yehuda, son of Rabbi Ḥiyya, says: For what reason did the Sages say that final waters are an obligation? It is because Sodomite salt is sometimes present, a small amount of which blinds the eyes. Since Sodomite salt could remain on one’s hands, one must wash them after eating. Abaye said: And this type of dangerous salt is present in the proportion of a pinch [ korta ] in an entire kor of regular salt. Rav Aḥa, son of Rava, said to Rav Ashi: If one measured salt between meals, what is the halakha ? Must he wash his hands afterward? He said to him: It is not necessary to say this; he is certainly obligated to do so.

אֲמַר אַבַּיֵי: מֵרֵישׁ הֲוָה אָמִינָא הַאי דְּלָא מְשׁוּ מַיָּא בַּתְרָאֵי עַל אַרְעָא – מִשּׁוּם זוּהֲמָא. אֲמַר לִי מָר: מִשּׁוּם דְּשָׁרְיָא רוּחַ רָעָה עֲלַיְיהוּ.

§ Abaye said: At first I would say that this halakha that one may not wash his hands with final waters over the ground is due to messiness. But the Master, Rabba, said to me that it is because an evil spirit rests upon the water and passersby are liable to be afflicted.

וַאֲמַר אַבַּיֵי: מֵרֵישׁ הֲוָה אָמִינָא, הַאי דְּלָא שְׁקֵיל מִידִי מִפְּתוֹרָא כִּי נְקֵיט אִינִישׁ כָּסָא לְמִשְׁתֵּי – שֶׁמָּא יֶאֱרַע דְּבַר קַלְקָלָה בַּסְּעוּדָה. אֲמַר לִי מָר: מִשּׁוּם דְּקָשֵׁי לְרוּחַ צְרָדָא.

And Abaye also said: At first I would say that the reason for this statement of the Sages that one should not take anything from the table when a person is holding a cup to drink, is lest a mishap occur at the meal, i.e., the one holding the cup might have wanted the item that was taken, and since he is unable to speak he will choke in his anger. But the Master subsequently said to me that it is because it is bad for one’s health, causing a spirit of pain in half his head,

וְלָא אֲמָרָן – אֶלָּא דְּשָׁקֵיל וְלָא מַהֲדַר, אֲבָל מִשְׁקַל וְאַהֲדוּרֵי – לֵית לָן בָּהּ. וְלָא אֲמָרָן – אֶלָּא חוּץ לְאַרְבַּע אַמּוֹת, אֲבָל תּוֹךְ אַרְבַּע אַמּוֹת – לֵית לָן בָּהּ. וְלָא אֲמָרָן – אֶלָּא מִידִי דִּצְרִיךְ לִסְעוֹדְתָא, אֲבָל מִידִי דְּלָא צְרִיךְ לִסְעוֹדְתָא – לֵית לָן בָּהּ.

And we said that this practice is prohibited only if one takes an item from the table and does not put it back. But as for taking and putting back, we have no problem with it. And likewise, we said it is prohibited only if one takes the item beyond four cubits of the table. But if one leaves it within four cubits, we have no problem with it. And furthermore, we said this halakha only with regard to an item that is necessary for the meal. But in the case of an item that is not necessary for the meal, we have no problem with it.

מָר בַּר רַב אַשִׁי קָפֵיד אֲפִילּוּ אַאֲסִיתָא וּבוּכְנָא דְּתַבְלִי – מִידִי דִּצְרִיכִי לִסְעוֹדְתָא.

The Gemara relates that Mar bar Rav Ashi was particular not to remove any object from the table when someone was holding his cup in hand, even with regard to a mortar [ asita ] and pestle [ bukhna ] for spices, like all items that are necessary for the meal.

וַאֲמַר אַבַּיֵי: מֵרֵישׁ הֲוָה אָמִינָא, הַאי דְּכָנְשִׁי נַשְׁוְורָאָה – מִשּׁוּם מְנַקִּירוּתָא. אֲמַר לִי מָר: מִשּׁוּם דְּקָשֵׁי לַעֲנִיּוּתָא.

And Abaye further said: At first I would say that this practice that people collect the crumbs of bread after a meal is due to cleanliness. But the Master subsequently said to me that it is because leaving them is bad for, i.e., it can increase, a person’s vulnerability to poverty.

הַהוּא גַּבְרָא, דַּהֲוָה מְהַדַּר עֲלֵיהּ שָׂרָא דַּעֲנִיּוּתָא, וְלָא הֲוָה יְכִיל לֵיהּ – דְּקָא זָהִיר אַנַּשְׁוְורָא טוּבָא. יוֹמָא חַד כְּרַךְ לִיפְתָּא אַיַּבְלִי. אֲמַר: הָשְׁתָּא וַדַּאי נְפַל בִּידַאי. בָּתַר דְּאָכֵיל, אַיְיתֵי מָרָא, עָקְרִינְהוּ לְיַבְלִי, שָׁדִינְהוּ לְנַהֲרָא. שְׁמַעֵיהּ דְּקָאָמַר: וַוי, דְּאַפְּקֵיהּ הַהוּא גַּבְרָא מִבֵּיתֵיהּ!

The Gemara relates: There was a certain man who was pursued by the ministering angel of poverty, but the angel was unable to impoverish him, as he was exceptionally careful with regard to crumbs. One day that man broke his bread over grass, and some crumbs fell among the blades of grass. The angel said: Now he will certainly fall into my hands, as he cannot collect all the crumbs. After the man ate, he brought a hoe, uprooted the grass, and threw it into the river. He subsequently heard the ministering angel of poverty say: Woe is me, as that man has removed me from my house, i.e., my position of comfort.

וַאֲמַר אַבַּיֵי: מֵרֵישׁ הֲוָה אָמִינָא, הַאי דְּלָא שָׁתֵי אוּפְיָא – מִשּׁוּם מְאִיסוּתָא. אֲמַר לִי מָר: מִשּׁוּם דְּקָשֵׁי לְכַרְסָם. מִישְׁתֵּיהּ – קָשֶׁה לְכַרְסָם, מִינְפַּח בֵּיהּ – קַשְׁיָא לְרֵישָׁא, מִדְחֵייהּ – קַשְׁיָא לַעֲנִיּוּתָא. מַאי תַּקַּנְתֵּיהּ? לְשַׁקְעֵיהּ שְׁקוּעִי.

And Abaye said: At first I would say that this practice that people do not drink the foam from the top of a beverage is followed because it is repulsive. But the Master said to me that it is followed because it is bad for one’s vulnerability to catarrh. The Gemara comments: Drinking it is bad for catarrh, while blowing off the foam from the drink is bad for head pains, and removing it with one’s hand is bad for poverty. If so, what is its remedy? How may one drink? He should sink the foam inside the beverage and then drink it.

לְכַרְסָם דְּחַמְרָא – שִׁיכְרָא, דְּשִׁיכְרָא – מַיָּא, דְּמַיָּא – לֵית לֵיהּ תַּקַּנְתָּא. וְהַיְינוּ דְּאָמְרִי אֱינָשֵׁי: בָּתַר עָנְיָא אָזְלָא עֲנִיּוּתָא.

The Gemara notes: The treatment for catarrh caused by the foam of wine is beer; the treatment for catarrh caused by the foam of beer is water; and for catarrh caused by the foam of water there is no remedy. And this is in accordance with the adage that people say: Poverty follows the poor. Not only does a pauper have nothing to drink other than water, but there also is no treatment for the disease caused by his beverage.

וַאֲמַר אַבַּיֵי: מֵרֵישׁ הֲוָה אָמִינָא, הַאי דְּלָא אָכְלִי יָרְקָא מִכִּישָׁא דַּאֲסַר גִּינָאָה – מִשּׁוּם דְּמֶיחֱזֵי כְּרַעַבְתְנוּתָא. אֲמַר לִי מָר: מִשּׁוּם דְּקָשֵׁי לִכְשָׁפִים.

And Abaye said: At first I would say that the reason for this practice that people do not eat vegetables from a bundle tied by the gardener is because it has the appearance of gluttony, as he does not wait to untie the bundle to eat. But the Master said to me that it is because it is bad for one’s vulnerability to witchcraft.

רַב חִסְדָּא וְרַבָּה בַּר רַב הוּנָא הָווּ קָאָזְלֵי בְּאַרְבָּא. אֲמַרָה לְהוּ הַהִיא מַטְרוֹנִיתָא: אוֹתְבַן בַּהֲדַיְיכוּ! לָא אוֹתְבוּהָ, אֲמַרָה מִלְּתָא – אֲסַרְתָהּ לְאַרְבָּא. אֲמַרוּ אִינְהוּ מִילְּתָא – שָׁרְיוּהָ. אֲמַרָה לְהוּ: מַאי אִיעֲבִיד לְכוּ, דְּלָא מְקַנֵּחַ לְכוּ בְּחַסְפָּא, וְלָא קְטִיל לְכוּ כִּינָּה אַמָּנַיְיכוּ, וְלָא אָכֵיל לְכוּ יָרְקָא מִכִּישָׁא דַּאֲסַר גִּינָאָה.

The Gemara relates: Rav Ḥisda and Rabba bar Rav Huna were traveling on a boat. A certain matron said to them: Seat me together with you on the boat, but they did not seat her alongside them. She said something, an incantation, and thereby tied the boat to its spot so that it could not move. They too said something and thereby released it. That matron said to them: What can I do to you? Witchcraft has no power over you, as after attending to your bodily functions, you do not wipe yourselves with an earthenware shard, and you do not kill a louse that you find on your garments, and you do not eat vegetables from a bundle tied by the gardener.

וַאֲמַר אַבַּיֵי: מֵרֵישׁ הֲוָה אָמִינָא, הַאי דְּלָא אָכְלִי יָרְקָא דִּנְפַל אַתַּכָּא – מִשּׁוּם מְאִיסוּתָא, אֲמַר לִי מָר: מִשּׁוּם דְּקָשֶׁה לְרֵיחַ הַפֶּה. וַאֲמַר אַבַּיֵי: מֵרֵישׁ הֲוָה אָמִינָא, הַאי דְּלָא יָתְבִי תּוּתֵי מַרְזֵיבָא – מִשּׁוּם שׁוֹפְכִים. אֲמַר לִי מָר: מִשּׁוּם דִּשְׁכִיחִי מַזִּיקִין.

And Abaye said: At first I would say as follows: The reason for this practice that people do not eat vegetables that fell on the table is because it is replusive. But the Master said to me that it is because it is bad for halitosis. And Abaye said: At first I would say that the reason for this practice that people do not sit under a gutter is because of the waste water that pours out of it. But the Master said to me that it is because demons are commonly found there.

הָנְהוּ שְׁקוּלָאֵי דְּהָווּ דָּרוּ חָבִיתָא דְּחַמְרָא. בָּעוּ לְאִיתְפּוּחֵי, אוֹתְבוּהָ תּוּתֵי מַרְזֵיבָא, פָּקְעָה. אֲתוּ לְקַמֵּיהּ דְּמָר בַּר רַב אַשִׁי, אַפֵּיק שִׁיפּוּרֵי, שַׁמְתֵּיהּ. אֲתָא לְקַמֵּיהּ, אֲמַר לֵיהּ: אַמַּאי תַּעֲבֵיד הָכִי? אֲמַר לֵיהּ: הֵיכִי אַעֲבֵיד, כִּי אוֹתְבֵיהּ בְּאוּנַאי?

The Gemara relates: There were certain porters who were carrying a barrel of wine. When they wanted to rest, they placed it under a gutter and the barrel burst. They came before Mar bar Rav Ashi, who brought out horns and had them blown as he excommunicated the demon of that place. The demon came before Mar bar Rav Ashi, and the Sage said to it: Why did you do this? The demon said to him: How else should I act, when these men place a barrel on my ear?

אֲמַר לֵיהּ: אַתְּ בְּדוּכְתָּא דִּשְׁכִיחִי רַבִּים מַאי בָּעֵית? אַתְּ הוּא דְּשָׁנֵית, זִיל שַׁלֵּים! אֲמַר לֵיהּ: הָשְׁתָּא נַמִי לִיקְבַּע לִי מָר זִימְנָא, וְאֶפְרַע. קְבַע לֵיהּ זִימְנָא. כִּי מְטָא זִימְנָא, אִיעַכַּב. כִּי אֲתָא אֲמַר לֵיהּ: אַמַּאי לָא אָתֵית בִּזְמַנָּךְ? אֲמַר לֵיהּ: כָּל מִילֵּי דְּצָיֵיר וְחָתֵים וְכָיֵיל וּמָנֵי – לֵית לָן רְשׁוּתָא לְמִשְׁקַל מִינֵּיהּ, עַד דְּמַשְׁכְּחִינַן מִידִי דְּהֶפְקֵרָא.

Mar bar Rav Ashi said to it: What are you doing in a place where many people are found? You are the one who deviated from the norm; go and pay them the value of the barrel of wine. The demon said to him: Let the Master now set a time for me, so that I can find the money, and I will pay. Mar bar Rav Ashi set a time for his payment. When that time arrived, the demon delayed in coming to pay. When the demon eventually came, Mar bar Rav Ashi said to it: Why did you not come at the time set for you? The demon said to him: With regard to any item that is tied up, or sealed, or measured, or counted, we have no authority to take it. We are unable to obtain money until we find an ownerless item. For this reason, it took him a long time to find enough money to pay for the barrel.

וַאֲמַר אַבַּיֵי: מֵרֵישׁ הֲוָה אָמִינָא, הַאי דִּשְׁדִי מַיָּא מִפּוּמָא דְּחַצְבָא – מִשּׁוּם צִיבְתָא. אֲמַר לִי מָר: מִשּׁוּם דְּאִיכָּא מַיִם הָרָעִים.

And Abaye said: At first I would say that this practice that people pour out a little water from the mouth of a pitcher before drinking from it is followed because of twigs it might contain. But the Master said to me that it is followed because there are foul waters in the pitcher.

הַהוּא בַּר שִׁידָא דַּהֲוָה בֵּי רַב פַּפָּא, אֲזַל לַאֲתוּיֵי מַיָּא מִנַּהֲרָא, אִיעַכַּב. כִּי אֲתָא, אֲמַרוּ לֵיהּ: אַמַּאי אִיעַכַּבְתְּ? אֲמַר לְהוּ: עַד דְּחָלְפִי מַיִם הָרָעִים. אַדְּהָכִי,

The Gemara relates: There was a certain son of a demon that was in Rav Pappa’s house as a servant. It went to bring water from the river, and it delayed in returning. When it came, the members of Rav Pappa’s household said to it: Why did you delay? It said to them: I waited until the foul waters passed. In the meantime,