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March 30, 2018 | 讬状讚 讘谞讬住谉 转砖注状讞

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Avodah Zarah 76

Study Guide Avoda Zara 76. A contradiction is brought between ou1r mishna聽and a mishna about utensils used for sacrifices. Six different solutions are suggested. How does one kosher through hagala聽(boiling water)? How does one kasher a knife? The masechet ends with a story of the Persian king sitting with 2 Jews and he makes certain assumptions about their kashrut standards.


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讘转 讬讜诪讗 讚诇讗讜 谞讜转谉 讟注诐 诇驻讙诐 讛讜讗

that was used for cooking that same day by a gentile, as in such a case, it does not impart flavor to food cooked in it to the detriment of the mixture.

诪讻讗谉 讜讗讬诇讱 诇讬砖转专讬 讙讝讬专讛 拽讚讬专讛 砖讗讬谞讛 讘转 讬讜诪讗 诪砖讜诐 拽讚讬专讛 讘转 讬讜诪讗

The Gemara asks: If so, from that point onward the pot should be permitted, as on the following day the taste of the non-kosher food imparted by the pot is already to the detriment of the food. The Gemara answers: There is a rabbinic decree that prohibits use of a pot that was not used by a gentile that same day, due to concern that one will use a pot used by a gentile that same day.

讜讗讬讚讱 拽讚讬专讛 讘转 讬讜诪讗 谞诪讬 诪驻讙诐 驻讙诪讛

The Gemara comments: And according to the opinion of the other tanna, who holds that even if the imparted flavor is to the detriment of the permitted food nevertheless it is forbidden, even the flavor imparted by a pot that was used that same day is detrimental to the flavor of the food, and still the Torah deems it forbidden, which proves that if a forbidden substance imparts flavor to a permitted food to its detriment, the permitted food is forbidden.

专诪讬 诇讬讛 专讘 注诪专诐 诇专讘 砖砖转 转谞谉 讛砖驻讜讚讬谉 讜讛讗住讻诇讗 诪诇讘谞谉 讘讗讜专 讜讛转谞讬讗 讙讘讬 拽讚砖讬诐 讛砖驻讜讚 讜讛讗住讻诇讗 诪讙注讬诇谉 讘讞诪讬谉

Rav Amram raises a contradiction before Rav Sheshet: We learned in the mishna: With regard to the spits and the grill, one must heat them until white-hot in the fire. But it is taught in a mishna (Zeva岣m 97a) with regard to sacrificial meat: The spit and the grill that were used to roast sacrificial meat may not be used again after the time for eating that particular offering has passed, as the leftover taste of the offering in these utensils is forbidden, unless one purges them in hot water. Apparently, heating them until white-hot is unnecessary.

讗诪专 诇讬讛 注诪专诐 讘专讬 诪讛 注谞讬谉 拽讚砖讬诐 讗爪诇 讙讬注讜诇讬 讙讜讬诐 讛讻讗 讛讬转讬专讗 讘诇注 讛转诐 讗讬住讜专讗 讘诇注

Rav Sheshet said to him: Amram, my son, what has the matter of sacrificial meat to do with vessels of gentiles that require purging? Here, in the case of sacrificial meat, the utensils absorbed a permitted food that subsequently became forbidden, and therefore purging in hot water is sufficient. There, in the case of utensils acquired from gentiles, the utensils absorbed a forbidden food, and so they must be heated until white-hot.

讗诪专 专讘讗 住讜祝 住讜祝 讻讬 拽讗 驻诇讬讟 讗讬住讜专讗 拽讗 驻诇讬讟 讗诇讗 讗诪专 专讘讗 诪讗讬 讛讙注诇讛 谞诪讬 砖讟讬驻讛 讜诪专讬拽讛

Rava disagreed, saying: Ultimately, even in the case of sacrificial meat, when it emits flavor, it emits a forbidden flavor, so what difference does it make that it was permitted when it was absorbed? Rather, Rava said: What is meant by the purging stated with regard to sacrificial meat? It means that besides heating it until white-hot, rinsing and scouring it are also required, as is the halakha with regard to any utensil used with sacrificial meat, as the verse states: 鈥淚t shall be scoured and rinsed in water鈥 (Leviticus 6:21).

讗诪专 诇讬讛 讗讘讬讬 诪讬 讚诪讬 诪专讬拽讛 讜砖讟讬驻讛 讘爪讜谞谉 讛讙注诇讛 讘讞诪讬谉 讗诇讗 讗诪专 讗讘讬讬 讬讙讬讚 注诇讬讜 专注讜 转谞讗 讛讻讗 诇讬讘讜谉 讜讛讜讗 讛讚讬谉 诇讛讙注诇讛 转谞讗 讛转诐 讛讙注诇讛 讜讛讜讗 讛讚讬谉 诇诇讬讘讜谉

Abaye said to him: Are rinsing and scouring comparable to purging? Scouring and rinsing are done in cold water, whereas purging is done in hot water. Therefore, this is not a valid interpretation of the term purging. Rather, Abaye said that the Mishna employs the style of: Its counterpart reveals about it (see Job 36:33), as follows: The Mishna taught here that the spit and the grill require heating until white-hot, and the same is true of purging, which is also required. The Mishna taught there that purging the spit and the grill is necessary, and the same is true of heating until white-hot.

讗诪专 诇讬讛 专讘讗 讗讬 讛讻讬 诇转谞讬谞讛讜 诇讻讜诇讛讜 讘讞讚讗 讜诇讬转谞讬 讞讚讗 讘讗讬讚讱 讗讞专讬转讬 讜诇讬诪讗 讬讙讬讚 注诇讬讜 专注讜

Rava said to him: If so, let the Mishna teach all of these requirements in one of the places, and let it teach only one of them in the other, and then let us say that the Mishna employs the style of: Its counterpart reveals about it. The principle that one mishna supplements the other can apply when all of the information is stated in one of the two places, but not when each has only part of it.

讗诇讗 讗诪专 专讘讗 拽讚砖讬诐 讛讬讬谞讜 讟注诪讬讬讛讜 讻讚专讘 谞讞诪谉 讗诪专 专讘讛 讘专 讗讘讜讛 讚讗诪专 讻诇 讬讜诐 讜讬讜诐 谞注砖讛 讙讬注讜诇 诇讞讘讬专讜

Rather, Rava said that with regard to sacrificial meat, this is the reason that its utensils do not require heating until white-hot: It is in accordance with that which Rav Na岣an says that Rabba bar Avuh says, as he says: Each and every day constitutes purging for the other day, i.e., the previous day. Since the designated time for eating the meat of a peace-offering ends the day after it is sacrificed, using the utensils every day for an offering sacrificed on that day guarantees that the taste of every offering is expelled from the utensils before they becomes forbidden, by using them with fire on the following day. Therefore the utensils do not require special heating until white-hot in fire in order to become permitted for subsequent use.

转讬谞讞 砖诇诪讬诐 讚讻讬讜谉 讚诇砖谞讬 讬诪讬诐 诪讬转讗讻诇讬 诪拽诪讬 讚谞讬讛讜讬 谞讜转专 拽讗 讛讜讬 讙讬注讜诇 讗诇讗 讞讟讗转 讻讬讜谉 讚诇讬讜诐 讜诇讬诇讛 诪讬转讗讻诇讗 讻讬 诪讘砖诇 讘讛 讛讗讬讚谞讗 讞讟讗转 讛讜讬 谞讜转专 讻讬 讛讚专 诪讘砖诇 讘讛 诇诪讞专 讗讜 砖诇诪讬诐 讗讜 讞讟讗转 拽讗 驻诇讬讟 谞讜转专 讚讞讟讗转 讚讛讗讬讚谞讗 讘讞讟讗转 讜砖诇诪讬诐 讚诇诪讞专

The Gemara raises an objection: This works out well with regard to peace-offerings, as, since their meat may be eaten over two days, purging is achieved before they become leftover sacrificial meat, which is forbidden. But with regard to a sin-offering, since its meat may be eaten only over the course of a day and a night, when one cooks the meat of a sin-offering with the utensil now, it becomes leftover the next morning. And when one cooks with it again the next day, whether the meat of a peace-offering or a sin-offering, the utensil expels the leftover taste of the sin-offering sacrificed now into the meat of the sin-offering or peace-offering sacrificed the next day, and it should be forbidden.

讗诪专讬 诇讗 爪专讬讻讗 讚讻讬 诪讘砖诇 讘讛 讞讟讗转 讛讗讬讚谞讗 讛讚专 诪讘砖诇 讘讛 讛讗讬讚谞讗 砖诇诪讬诐

The Sages say in response: It is not necessary to purge the utensil by heating it until white-hot even if it was used for the meat of a sin-offering; it is possible to avoid such a requirement, as when one cooks a sin-offering with the utensil now, he can then cook the meat of a peace-offering with the same utensil now, i.e., on the same day, and the taste of the sin-offering is consequently expelled from the utensil on that same day.

讚讞讟讗转 讚诇诪讞专 讜砖诇诪讬诐 讚讗转诪讜诇 讘讛讚讬 讛讚讚讬 拽讗 砖诇讬诐 讝诪谞讬讬讛讜 讜讛讚专 诪讘砖诇 砖诇诪讬诐 讚诇诪讞专

Then, when the taste of the peace-offering is absorbed, it creates a situation where the designated times for eating the meat of the sin-offering of the next day and the meat of the peace-offering of the previous day are complete simultaneously. It is therefore possible to use the utensil for cooking the meat of a sin-offering the next day without having to purge it from the taste of the previous day鈥檚 offerings. And one can then cook the meat of a peace-offering with the utensil the next day, thereby expelling from it the taste of the sin-offering of that day, and repeat this practice day after day.

讗讬 讛讻讬 讛讙注诇讛 谞诪讬 诇讗 诇讬讘注讬 拽砖讬讗

The Gemara raises an objection: If so, if each day the utensil expels the taste of the sacrificial meat that has not become leftover, then purging it with boiling water is also unnecessary. Why, then, does the mishna require purging with boiling water? The Gemara comments: This poses a difficulty to Rava鈥檚 explanation.

专讘 驻驻讗 讗诪专 讛讗讬 拽专讬讚 讛讗讬 诇讗 拽专讬讚

Rav Pappa said that there is another resolution to the contradiction between mishnayot: In this case of a gentile鈥檚 spit and grill, because it is a utensil that is not in continual use, it becomes crusty and must be heated until white-hot; but that utensil used for sacrificial meat is in continual use, so it does not become crusty.

专讘 讗砖讬 讗诪专 诇注讜诇诐 讻讚讗诪专谉 诪注讬拽专讗 讛讻讗 讛转讬专讗 讘诇注 讛讻讗 讗讬住讜专讗 讘诇注

Rav Ashi said: Actually, the contradiction should be resolved as we said from the outset, as explained by Rav Sheshet: There, in the case of sacrificial meat, the utensils absorbed a permitted food that subsequently became forbidden, and therefore purging is sufficient. Here, in the case of utensils acquired from gentiles, the utensils absorbed a forbidden food, and so they must be heated until white-hot.

讜讚拽讗 拽砖讬讗 诇讱 讚讘注讬讚谞讗 讚拽讗 驻诇讬讟 讗讬住讜专讗 拽讗 驻诇讬讟 讘注讬讚谞讗 讚拽讗 驻诇讬讟 诇讗 讗讬转讬讛 诇讗讬住讜专讗 讘注讬谞讬讛

And as for that which poses a difficulty for you, that at the time that the utensil expels flavor, it expels the flavor of a forbidden food, the answer is that at the time it expels flavor, the forbidden food is nonexistent in its substantive form. Since the forbidden substance expelled from the utensil is not the forbidden food itself but only its flavor, it is treated leniently, and therefore the fact that it was permitted at the time it was absorbed in the utensil is taken into account.

讜注讚 讻诪讛 诪诇讘谞谉 讗诪专 专讘讬 诪谞讬 注讚 砖转砖讬专 拽诇讬驻转谉 讜讻讬爪讚 诪讙注讬诇谉 讗诪专 专讘 讛讜谞讗 讬讜专讛 拽讟谞讛 讘转讜讱 讬讜专讛 讙讚讜诇讛

搂 Returning to the mishna, the Gemara asks: And how much does one heat utensils to make them white-hot? Rabbi Mani says: Until they shed their outer layer. And how does one purge utensils with boiling water? Rav Huna says: One immerses a small kettle inside a large kettle of boiling water.

讬讜专讛 讙讚讜诇讛 诪讗讬 转讗 砖诪注 讚讛讛讜讗 讚讜讚讗 讚讛讜讗讬 讘讬 专讘 注拽讘讬讛 讗讛讚专 诇讬讛

The Gemara asks: What does one do with a large kettle? The Gemara suggests: Come and hear an answer from an incident involving a certain cauldron that was in the house of Rav Akavya and required purging. He surrounded it

讙讚谞驻讗 讚诇讬砖讗 讗驻讜诪讗 讜诪诇讬讜讛 诪讬讗 讜讗专转讞讛 讗诪专 专讘讗 诪讗谉 讞讻讬诐 诇诪注讘讚 讻讬 讛讗 诪讬诇转讗 讗讬 诇讗讜 专讘 注拽讘讬讛 讚讙讘专讗 专讘讗 讛讜讗 拽住讘专 讻讘讜诇注讜 讻讱 驻讜诇讟讜 诪讛 讘讜诇注讜 讘谞爪讜爪讜转 讗祝 驻讜诇讟讜 讘谞爪讜爪讜转

with a rim [gedanfa] of dough around its rim, and filled it with water and boiled it, so that the water boiled along its rim. Rava said: Who would be clever enough to perform such an action if not Rav Akavya, as he is a great man. He maintains that as it absorbs it so it expels it; just as the rim absorbs the forbidden substance by small drops of it that reach the rim, so too it expels the forbidden substance by small drops of boiling water that reach the rim.

讛住讻讬谉 砖驻讛 讜讛讬讗 讟讛讜专讛 讗诪专 专讘 注讜拽讘讗 讘专 讞诪讗 讜谞讜注爪讛 注砖专讛 驻注诪讬诐 讘拽专拽注 讗诪专 专讘 讛讜谞讗 讘专讬讛 讚专讘 讬讛讜砖注 讜讘拽专拽注 砖讗讬谞讛 注讘讜讚讛 讗诪专 专讘 讻讛谞讗 讜讘住讻讬谉 讬驻讛 砖讗讬谉 讘讛 讙讜诪讜转 转谞讬讗 谞诪讬 讛讻讬 住讻讬谉 讬驻讛 砖讗讬谉 讘讛 讙讜诪讜转 谞讜注爪讛 注砖专讛 驻注诪讬诐 讘拽专拽注 讗诪专 专讘 讛讜谞讗 讘专讬讛 讚专讘 讬讛讜砖注 诇讗讻讜诇 讘讛 爪讜谞谉

搂 The mishna teaches: With regard to the knife, one must polish it and it is rendered pure. Rav Ukva bar 岣ma says: And one must thrust it ten times into the ground. Rav Huna, son of Rav Yehoshua, says: And this must be done in untilled earth, i.e., hard earth. Rav Kahana says: And this applies to a good knife that does not have notches, so that the entire surface of the knife is scraped against the ground. This is also taught in a baraita: With regard to a good knife that does not have notches, one can thrust it ten times into the ground. Rav Huna, son of Rav Yehoshua, says: This is sufficient for the purpose of eating cold food with it.

讻讬 讛讗 讚诪专 讬讛讜讚讛 讜讘讗讟讬 讘专 讟讜讘讬 讛讜讜 讬转讘讬 拽诪讬讛 讚砖讘讜专 诪诇讻讗 讗讬讬转讜 诇拽诪讬讬讛讜 讗转专讜讙讗 驻住拽 讗讻诇 驻住拽 讜讛讘 诇讬讛 诇讘讗讟讬 讘专 讟讜讘讬 讛讚专 讚爪讛 注砖专讛 讝讬诪谞讬 讘讗专注讗 驻住拽 讛讘 诇讬讛 诇诪专 讬讛讜讚讛 讗诪专 诇讬讛 讘讗讟讬 讘专 讟讜讘讬 讜讛讛讜讗 讙讘专讗 诇讗讜 讘专 讬砖专讗诇 讛讜讗 讗诪专 诇讬讛 诪专 拽讬诐 诇讬 讘讙讜讬讛 讜诪专 诇讗 拽讬诐 诇讬 讘讙讜讬讛

This is like that incident involving Mar Yehuda, an important personage of the house of the Exilarch, and Bati bar Tuvi, a wealthy man, who were sitting before King Shapur, the king of Persia. The king鈥檚 servants brought an etrog before them. The king cut a slice and ate it, and then he cut a slice and gave it to Bati bar Tuvi. He then stuck the knife ten times in the ground, cut a slice, and gave it to Mar Yehuda. Bati bar Tuvi said to him: And is that man, referring to himself, not Jewish? King Shapur said to him: I am certain of that master, Mar Yehuda, that he is meticulous about halakha; but I am not certain of that master, referring to Bati bar Tuvi, that he is meticulous in this regard.

讗讬讻讗 讚讗诪专讬 讗诪专 诇讬讛 讗讬讚讻专 诪讗讬 注讘讚转 讘讗讜专转讗

There are those who say that King Shapur said to him: Remember what you did last night. The Persian practice was to present a woman to each guest, with whom he would engage in intercourse. Mar Yehuda did not accept the woman who was sent to him, but Bati bar Tuvi did, and therefore he was not assumed to be meticulous with regard to eating kosher food.

讛讚专谉 注诇讱 讛砖讜讻专 讗转 讛驻讜注诇 讜住诇讬拽讗 诇讛 诪住讻转 注讘讜讚讛 讝专讛

 

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

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Avodah Zarah 76

The William Davidson Talmud | Powered by Sefaria

Avodah Zarah 76

讘转 讬讜诪讗 讚诇讗讜 谞讜转谉 讟注诐 诇驻讙诐 讛讜讗

that was used for cooking that same day by a gentile, as in such a case, it does not impart flavor to food cooked in it to the detriment of the mixture.

诪讻讗谉 讜讗讬诇讱 诇讬砖转专讬 讙讝讬专讛 拽讚讬专讛 砖讗讬谞讛 讘转 讬讜诪讗 诪砖讜诐 拽讚讬专讛 讘转 讬讜诪讗

The Gemara asks: If so, from that point onward the pot should be permitted, as on the following day the taste of the non-kosher food imparted by the pot is already to the detriment of the food. The Gemara answers: There is a rabbinic decree that prohibits use of a pot that was not used by a gentile that same day, due to concern that one will use a pot used by a gentile that same day.

讜讗讬讚讱 拽讚讬专讛 讘转 讬讜诪讗 谞诪讬 诪驻讙诐 驻讙诪讛

The Gemara comments: And according to the opinion of the other tanna, who holds that even if the imparted flavor is to the detriment of the permitted food nevertheless it is forbidden, even the flavor imparted by a pot that was used that same day is detrimental to the flavor of the food, and still the Torah deems it forbidden, which proves that if a forbidden substance imparts flavor to a permitted food to its detriment, the permitted food is forbidden.

专诪讬 诇讬讛 专讘 注诪专诐 诇专讘 砖砖转 转谞谉 讛砖驻讜讚讬谉 讜讛讗住讻诇讗 诪诇讘谞谉 讘讗讜专 讜讛转谞讬讗 讙讘讬 拽讚砖讬诐 讛砖驻讜讚 讜讛讗住讻诇讗 诪讙注讬诇谉 讘讞诪讬谉

Rav Amram raises a contradiction before Rav Sheshet: We learned in the mishna: With regard to the spits and the grill, one must heat them until white-hot in the fire. But it is taught in a mishna (Zeva岣m 97a) with regard to sacrificial meat: The spit and the grill that were used to roast sacrificial meat may not be used again after the time for eating that particular offering has passed, as the leftover taste of the offering in these utensils is forbidden, unless one purges them in hot water. Apparently, heating them until white-hot is unnecessary.

讗诪专 诇讬讛 注诪专诐 讘专讬 诪讛 注谞讬谉 拽讚砖讬诐 讗爪诇 讙讬注讜诇讬 讙讜讬诐 讛讻讗 讛讬转讬专讗 讘诇注 讛转诐 讗讬住讜专讗 讘诇注

Rav Sheshet said to him: Amram, my son, what has the matter of sacrificial meat to do with vessels of gentiles that require purging? Here, in the case of sacrificial meat, the utensils absorbed a permitted food that subsequently became forbidden, and therefore purging in hot water is sufficient. There, in the case of utensils acquired from gentiles, the utensils absorbed a forbidden food, and so they must be heated until white-hot.

讗诪专 专讘讗 住讜祝 住讜祝 讻讬 拽讗 驻诇讬讟 讗讬住讜专讗 拽讗 驻诇讬讟 讗诇讗 讗诪专 专讘讗 诪讗讬 讛讙注诇讛 谞诪讬 砖讟讬驻讛 讜诪专讬拽讛

Rava disagreed, saying: Ultimately, even in the case of sacrificial meat, when it emits flavor, it emits a forbidden flavor, so what difference does it make that it was permitted when it was absorbed? Rather, Rava said: What is meant by the purging stated with regard to sacrificial meat? It means that besides heating it until white-hot, rinsing and scouring it are also required, as is the halakha with regard to any utensil used with sacrificial meat, as the verse states: 鈥淚t shall be scoured and rinsed in water鈥 (Leviticus 6:21).

讗诪专 诇讬讛 讗讘讬讬 诪讬 讚诪讬 诪专讬拽讛 讜砖讟讬驻讛 讘爪讜谞谉 讛讙注诇讛 讘讞诪讬谉 讗诇讗 讗诪专 讗讘讬讬 讬讙讬讚 注诇讬讜 专注讜 转谞讗 讛讻讗 诇讬讘讜谉 讜讛讜讗 讛讚讬谉 诇讛讙注诇讛 转谞讗 讛转诐 讛讙注诇讛 讜讛讜讗 讛讚讬谉 诇诇讬讘讜谉

Abaye said to him: Are rinsing and scouring comparable to purging? Scouring and rinsing are done in cold water, whereas purging is done in hot water. Therefore, this is not a valid interpretation of the term purging. Rather, Abaye said that the Mishna employs the style of: Its counterpart reveals about it (see Job 36:33), as follows: The Mishna taught here that the spit and the grill require heating until white-hot, and the same is true of purging, which is also required. The Mishna taught there that purging the spit and the grill is necessary, and the same is true of heating until white-hot.

讗诪专 诇讬讛 专讘讗 讗讬 讛讻讬 诇转谞讬谞讛讜 诇讻讜诇讛讜 讘讞讚讗 讜诇讬转谞讬 讞讚讗 讘讗讬讚讱 讗讞专讬转讬 讜诇讬诪讗 讬讙讬讚 注诇讬讜 专注讜

Rava said to him: If so, let the Mishna teach all of these requirements in one of the places, and let it teach only one of them in the other, and then let us say that the Mishna employs the style of: Its counterpart reveals about it. The principle that one mishna supplements the other can apply when all of the information is stated in one of the two places, but not when each has only part of it.

讗诇讗 讗诪专 专讘讗 拽讚砖讬诐 讛讬讬谞讜 讟注诪讬讬讛讜 讻讚专讘 谞讞诪谉 讗诪专 专讘讛 讘专 讗讘讜讛 讚讗诪专 讻诇 讬讜诐 讜讬讜诐 谞注砖讛 讙讬注讜诇 诇讞讘讬专讜

Rather, Rava said that with regard to sacrificial meat, this is the reason that its utensils do not require heating until white-hot: It is in accordance with that which Rav Na岣an says that Rabba bar Avuh says, as he says: Each and every day constitutes purging for the other day, i.e., the previous day. Since the designated time for eating the meat of a peace-offering ends the day after it is sacrificed, using the utensils every day for an offering sacrificed on that day guarantees that the taste of every offering is expelled from the utensils before they becomes forbidden, by using them with fire on the following day. Therefore the utensils do not require special heating until white-hot in fire in order to become permitted for subsequent use.

转讬谞讞 砖诇诪讬诐 讚讻讬讜谉 讚诇砖谞讬 讬诪讬诐 诪讬转讗讻诇讬 诪拽诪讬 讚谞讬讛讜讬 谞讜转专 拽讗 讛讜讬 讙讬注讜诇 讗诇讗 讞讟讗转 讻讬讜谉 讚诇讬讜诐 讜诇讬诇讛 诪讬转讗讻诇讗 讻讬 诪讘砖诇 讘讛 讛讗讬讚谞讗 讞讟讗转 讛讜讬 谞讜转专 讻讬 讛讚专 诪讘砖诇 讘讛 诇诪讞专 讗讜 砖诇诪讬诐 讗讜 讞讟讗转 拽讗 驻诇讬讟 谞讜转专 讚讞讟讗转 讚讛讗讬讚谞讗 讘讞讟讗转 讜砖诇诪讬诐 讚诇诪讞专

The Gemara raises an objection: This works out well with regard to peace-offerings, as, since their meat may be eaten over two days, purging is achieved before they become leftover sacrificial meat, which is forbidden. But with regard to a sin-offering, since its meat may be eaten only over the course of a day and a night, when one cooks the meat of a sin-offering with the utensil now, it becomes leftover the next morning. And when one cooks with it again the next day, whether the meat of a peace-offering or a sin-offering, the utensil expels the leftover taste of the sin-offering sacrificed now into the meat of the sin-offering or peace-offering sacrificed the next day, and it should be forbidden.

讗诪专讬 诇讗 爪专讬讻讗 讚讻讬 诪讘砖诇 讘讛 讞讟讗转 讛讗讬讚谞讗 讛讚专 诪讘砖诇 讘讛 讛讗讬讚谞讗 砖诇诪讬诐

The Sages say in response: It is not necessary to purge the utensil by heating it until white-hot even if it was used for the meat of a sin-offering; it is possible to avoid such a requirement, as when one cooks a sin-offering with the utensil now, he can then cook the meat of a peace-offering with the same utensil now, i.e., on the same day, and the taste of the sin-offering is consequently expelled from the utensil on that same day.

讚讞讟讗转 讚诇诪讞专 讜砖诇诪讬诐 讚讗转诪讜诇 讘讛讚讬 讛讚讚讬 拽讗 砖诇讬诐 讝诪谞讬讬讛讜 讜讛讚专 诪讘砖诇 砖诇诪讬诐 讚诇诪讞专

Then, when the taste of the peace-offering is absorbed, it creates a situation where the designated times for eating the meat of the sin-offering of the next day and the meat of the peace-offering of the previous day are complete simultaneously. It is therefore possible to use the utensil for cooking the meat of a sin-offering the next day without having to purge it from the taste of the previous day鈥檚 offerings. And one can then cook the meat of a peace-offering with the utensil the next day, thereby expelling from it the taste of the sin-offering of that day, and repeat this practice day after day.

讗讬 讛讻讬 讛讙注诇讛 谞诪讬 诇讗 诇讬讘注讬 拽砖讬讗

The Gemara raises an objection: If so, if each day the utensil expels the taste of the sacrificial meat that has not become leftover, then purging it with boiling water is also unnecessary. Why, then, does the mishna require purging with boiling water? The Gemara comments: This poses a difficulty to Rava鈥檚 explanation.

专讘 驻驻讗 讗诪专 讛讗讬 拽专讬讚 讛讗讬 诇讗 拽专讬讚

Rav Pappa said that there is another resolution to the contradiction between mishnayot: In this case of a gentile鈥檚 spit and grill, because it is a utensil that is not in continual use, it becomes crusty and must be heated until white-hot; but that utensil used for sacrificial meat is in continual use, so it does not become crusty.

专讘 讗砖讬 讗诪专 诇注讜诇诐 讻讚讗诪专谉 诪注讬拽专讗 讛讻讗 讛转讬专讗 讘诇注 讛讻讗 讗讬住讜专讗 讘诇注

Rav Ashi said: Actually, the contradiction should be resolved as we said from the outset, as explained by Rav Sheshet: There, in the case of sacrificial meat, the utensils absorbed a permitted food that subsequently became forbidden, and therefore purging is sufficient. Here, in the case of utensils acquired from gentiles, the utensils absorbed a forbidden food, and so they must be heated until white-hot.

讜讚拽讗 拽砖讬讗 诇讱 讚讘注讬讚谞讗 讚拽讗 驻诇讬讟 讗讬住讜专讗 拽讗 驻诇讬讟 讘注讬讚谞讗 讚拽讗 驻诇讬讟 诇讗 讗讬转讬讛 诇讗讬住讜专讗 讘注讬谞讬讛

And as for that which poses a difficulty for you, that at the time that the utensil expels flavor, it expels the flavor of a forbidden food, the answer is that at the time it expels flavor, the forbidden food is nonexistent in its substantive form. Since the forbidden substance expelled from the utensil is not the forbidden food itself but only its flavor, it is treated leniently, and therefore the fact that it was permitted at the time it was absorbed in the utensil is taken into account.

讜注讚 讻诪讛 诪诇讘谞谉 讗诪专 专讘讬 诪谞讬 注讚 砖转砖讬专 拽诇讬驻转谉 讜讻讬爪讚 诪讙注讬诇谉 讗诪专 专讘 讛讜谞讗 讬讜专讛 拽讟谞讛 讘转讜讱 讬讜专讛 讙讚讜诇讛

搂 Returning to the mishna, the Gemara asks: And how much does one heat utensils to make them white-hot? Rabbi Mani says: Until they shed their outer layer. And how does one purge utensils with boiling water? Rav Huna says: One immerses a small kettle inside a large kettle of boiling water.

讬讜专讛 讙讚讜诇讛 诪讗讬 转讗 砖诪注 讚讛讛讜讗 讚讜讚讗 讚讛讜讗讬 讘讬 专讘 注拽讘讬讛 讗讛讚专 诇讬讛

The Gemara asks: What does one do with a large kettle? The Gemara suggests: Come and hear an answer from an incident involving a certain cauldron that was in the house of Rav Akavya and required purging. He surrounded it

讙讚谞驻讗 讚诇讬砖讗 讗驻讜诪讗 讜诪诇讬讜讛 诪讬讗 讜讗专转讞讛 讗诪专 专讘讗 诪讗谉 讞讻讬诐 诇诪注讘讚 讻讬 讛讗 诪讬诇转讗 讗讬 诇讗讜 专讘 注拽讘讬讛 讚讙讘专讗 专讘讗 讛讜讗 拽住讘专 讻讘讜诇注讜 讻讱 驻讜诇讟讜 诪讛 讘讜诇注讜 讘谞爪讜爪讜转 讗祝 驻讜诇讟讜 讘谞爪讜爪讜转

with a rim [gedanfa] of dough around its rim, and filled it with water and boiled it, so that the water boiled along its rim. Rava said: Who would be clever enough to perform such an action if not Rav Akavya, as he is a great man. He maintains that as it absorbs it so it expels it; just as the rim absorbs the forbidden substance by small drops of it that reach the rim, so too it expels the forbidden substance by small drops of boiling water that reach the rim.

讛住讻讬谉 砖驻讛 讜讛讬讗 讟讛讜专讛 讗诪专 专讘 注讜拽讘讗 讘专 讞诪讗 讜谞讜注爪讛 注砖专讛 驻注诪讬诐 讘拽专拽注 讗诪专 专讘 讛讜谞讗 讘专讬讛 讚专讘 讬讛讜砖注 讜讘拽专拽注 砖讗讬谞讛 注讘讜讚讛 讗诪专 专讘 讻讛谞讗 讜讘住讻讬谉 讬驻讛 砖讗讬谉 讘讛 讙讜诪讜转 转谞讬讗 谞诪讬 讛讻讬 住讻讬谉 讬驻讛 砖讗讬谉 讘讛 讙讜诪讜转 谞讜注爪讛 注砖专讛 驻注诪讬诐 讘拽专拽注 讗诪专 专讘 讛讜谞讗 讘专讬讛 讚专讘 讬讛讜砖注 诇讗讻讜诇 讘讛 爪讜谞谉

搂 The mishna teaches: With regard to the knife, one must polish it and it is rendered pure. Rav Ukva bar 岣ma says: And one must thrust it ten times into the ground. Rav Huna, son of Rav Yehoshua, says: And this must be done in untilled earth, i.e., hard earth. Rav Kahana says: And this applies to a good knife that does not have notches, so that the entire surface of the knife is scraped against the ground. This is also taught in a baraita: With regard to a good knife that does not have notches, one can thrust it ten times into the ground. Rav Huna, son of Rav Yehoshua, says: This is sufficient for the purpose of eating cold food with it.

讻讬 讛讗 讚诪专 讬讛讜讚讛 讜讘讗讟讬 讘专 讟讜讘讬 讛讜讜 讬转讘讬 拽诪讬讛 讚砖讘讜专 诪诇讻讗 讗讬讬转讜 诇拽诪讬讬讛讜 讗转专讜讙讗 驻住拽 讗讻诇 驻住拽 讜讛讘 诇讬讛 诇讘讗讟讬 讘专 讟讜讘讬 讛讚专 讚爪讛 注砖专讛 讝讬诪谞讬 讘讗专注讗 驻住拽 讛讘 诇讬讛 诇诪专 讬讛讜讚讛 讗诪专 诇讬讛 讘讗讟讬 讘专 讟讜讘讬 讜讛讛讜讗 讙讘专讗 诇讗讜 讘专 讬砖专讗诇 讛讜讗 讗诪专 诇讬讛 诪专 拽讬诐 诇讬 讘讙讜讬讛 讜诪专 诇讗 拽讬诐 诇讬 讘讙讜讬讛

This is like that incident involving Mar Yehuda, an important personage of the house of the Exilarch, and Bati bar Tuvi, a wealthy man, who were sitting before King Shapur, the king of Persia. The king鈥檚 servants brought an etrog before them. The king cut a slice and ate it, and then he cut a slice and gave it to Bati bar Tuvi. He then stuck the knife ten times in the ground, cut a slice, and gave it to Mar Yehuda. Bati bar Tuvi said to him: And is that man, referring to himself, not Jewish? King Shapur said to him: I am certain of that master, Mar Yehuda, that he is meticulous about halakha; but I am not certain of that master, referring to Bati bar Tuvi, that he is meticulous in this regard.

讗讬讻讗 讚讗诪专讬 讗诪专 诇讬讛 讗讬讚讻专 诪讗讬 注讘讚转 讘讗讜专转讗

There are those who say that King Shapur said to him: Remember what you did last night. The Persian practice was to present a woman to each guest, with whom he would engage in intercourse. Mar Yehuda did not accept the woman who was sent to him, but Bati bar Tuvi did, and therefore he was not assumed to be meticulous with regard to eating kosher food.

讛讚专谉 注诇讱 讛砖讜讻专 讗转 讛驻讜注诇 讜住诇讬拽讗 诇讛 诪住讻转 注讘讜讚讛 讝专讛

 

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