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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);

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 wife).

(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 do so.

(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;
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.

(i) Chizkiyah and R. Yochanan argue like the following Tana'im:

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 (for immersion);
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.)

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!
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.
(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.
2. Question (Rava): How does he learn this from the verse?
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.

(e) (R. Elazar): We wash for fruit only for cleanliness.

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 haughty.

(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;
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.

(j) Support (Beraisa): If two people ate, each should bless by himself;

1. This is only if both know how to bless - but if only one of them knows, he should bless, the other should listen.

(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);;
2. Washing the hands in the Mikdash (before Avodah) must be until the (wrist) joint.

(b) Any Chatzitzah (separation) that disqualifies immersion also disqualifies washing the hands for Chulin or washing the hands and feet in the Mikdash.
(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!