POINT BY POINT SUMMARY
Prepared by Rabbi P. Feldman
of Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
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Previous daf Chulin 106
CHULIN 106 (17 Iyar) - Dedicated in memory of Rutga bas R' Moshe Avraham
(Ms. Rhoda Pogrow), by her granddaughter, Chani Shaw and family.
1) WHICH WATER MAY BE USED
(a) (Rav Dimi): It once happened that a man was fed pork
because he did not wash before a meal (the one serving
him assumed that he was a Nochri);
2) FOR WHICH FOOD DO WE WASH?
1. Another man (Reuven) divorced his wife as a result
of not washing after a meal (this enabled someone to
see what Reuven had eaten, and to trick Reuven's
(b) (Ravin): The man who did not wash beforehand was fed
Neveilah; Reuven killed his wife.
(c) (Chizkiyah): One may not wash before a meal with water
heated by a fire.
(d) (R. Yochanan): One may wash with it;
1. R. Gamliel the son of Rebbi (who ate his food in
Taharah) said that all the great Chachamim of Galil
(e) (Chizkiyah): One may not wash before a meal with water of
(the hot spring of) Teverya, but he may immerse his hands
in the water (to Metaher them);
(f) (R. Yochanan): One may immerse his whole body in the
water (to become Tahor), but not his hands.
(g) Question: If one may immerse his whole body in the water,
all the more so he may immerse his hands in it!
(h) Answer (Rav Papa): All agree that one may immerse his
hands in the spring itself;
1. All agree that one may not wash with water taken
from the spring in a vessel;
(i) Chizkiyah and R. Yochanan argue like the following
2. They argue about Bas Birsa (a pit into which the
spring flowed and was then cut off from the spring);
3. Mid'Oraisa, it is valid for immersion (it is
connected to a Mikvah; alternatively, 40 Se'ah are
needed only to immerse a person, a Revi'is suffices
for everything else). R. Yochanan disqualifies it
mid'Rabanan, a decree lest one immerse in a vessel;
Chizkiyah does not decree.
1. (Beraisa): If water spoiled to the point that
animals cannot drink it:
i. If the water is in a Kli, it is Pasul (for
washing); if it is in the ground, it is Kosher
2. Question: If one may immerse his whole body in the
water, all the more so he may immerse his hands (and
feet) in it!
ii. R. Shimon ben Elazar says, even if it is in the
ground, it may be used [only] to immerse one's
body, but not one's [face,] hands and feet.
(Rashi - there is no Halachic significance of
immersing the face or feet; the Tana mentioned
them merely because it is typical to discuss
*washing* the face, hands and feet. Rabeinu
Gershom deletes 'face' from the text, the
Beraisa discusses Kidush of the hands and feet
for Avodah in the Mikdash.)
3. Answer: They argue about Bas Birsa - R. Shimon
disqualifies it, a decree lest one immerse in a
vessel; the first Tana does not decree.
(a) (Rav Idi bar Avin): We wash before a meal of Chulin in
order that we will be accustomed to guarding our hands
from Tum'ah, so we will not impart Tum'ah to Terumah;
also, it is a Mitzvah.
3) HOW MUCH OF THE HAND MUST BE WASHED
(b) Question: Which Mitzvah is it?
(c) Answer #1 (Abaye): It is the Mitzvah to obey Chachamim.
(d) Answer #2 (Rava): It is the Mitzvah (Rashi - mid'Oraisa;
Tosfos - mid'Rabanan) to obey R. Elazar ben Arach.
1. (Beraisa - R. Elazar ben Arach): "Anyone that a Zav
will touch, and will not wash his hands" - this is
Chachamim's source for washing before a meal.
(e) (R. Elazar): We wash for fruit only for cleanliness.
2. Question (Rava): How does he learn this from the
3. Answer (Rav Nachman): The verse cannot be taken
literally - if one was touched by a Zav, washing his
hands does not Metaher, he must immerse!
i. Rather, it is a Scriptual support for the
Rabbinic law that someone else (not touched by
a Zav, rather, one about to eat) is Tamei until
he washes his hands.
1. People understood that it is not an obligation, but
it is a Mitzvah.
(f) (Rava): It is not even a Mitzvah, it is Reshus.
(g) This is unlike Rav Nachman.
1. (Rav Nachman): One who washes his hands for fruit is
(h) Rabah bar bar Chanah: I was in front of R. Ami and R.
Asi. A basket of fruit was brought to them; they ate
without washing the hands, they did not give to me, and
each blessed by himself.
(i) We learn three things from this:
1. We do not wash the hands for fruit;
(j) Support (Beraisa): If two people ate, each should bless
2. When people eat fruit together, they need not
Mezamen (that one will bless to exempt the others);
3. If two people ate fruit, it is better for each to
bless by himself, than for one to exempt the others.
1. This is only if both know how to bless - but if only
one of them knows, he should bless, the other should
(a) (Beraisa): For Chulin, one must wash until the joint (the
second knuckle from the end of the fingers);
1. For Terumah, one must wash until the joint (where
the fingers connect to the palm);;
(b) Any Chatzitzah (separation) that disqualifies immersion
also disqualifies washing the hands for Chulin or washing
the hands and feet in the Mikdash.
2. Washing the hands in the Mikdash (before Avodah)
must be until the (wrist) joint.
(c) Rav showed his Talmidim how far to wash for Chulin and
how far for Terumah.
(d) Shmuel was stringent, he required the same amount for
Chulin as for Terumah.
(e) Rav Sheshes was lenient, he required the same amount for
Terumah as for Chulin.
(f) R. Ami was stringent, he required the same amount for
Chulin as for Terumah.
1. He was stringent because he was a Kohen - R. Meisha
was also stringent, and he was a Levi!