Avodah Zarah 34a (לד.) — the Talmud in English

He said

to them

Marimar:

I have seen them,

I have seen these vessels,

sweating,

with moisture emerging from them on the outside.

And since they were sweating,

that is, they were sweating on the outside because of the absorption within,

they certainly absorb,

they certainly absorb,

and they are forbidden.

What is the reason,

why can they not be rendered fit? — Because

the Torah testified concerning earthenware vessels that

what has been absorbed within them

never leaves the walls.

Rather, it remains absorbed within them. As it is stated [Leviticus 6:21]: “And an earthenware vessel shall be broken,” indicating that it has no remedy other than breaking.

The Gemara asks:

What is different,

in what way is leaven different, such that it has no remedy and earthenware vessels are entirely forbidden on Passover,

from wine of libation

absorbed in a vessel, which does have a remedy,

as Marimar expounded concerning them: All coated earthenware vessels are permitted,

all coated earthenware vessels are permitted with regard to wine of libation. If so, why are vessels used for leaven forbidden?

And if you would say

that perhaps one should distinguish,

leaven

is forbidden

by Torah law,

and therefore its law is more stringent than that of

wine of libation,

which is forbidden to derive benefit from only

by rabbinic law.

This answer is untenable, because

but

indeed

all

that the Sages enacted,

the enactments that the Sages enacted,

they enacted in the manner of

the laws

of Torah law;

and if so, they should have forbidden the vessels on account of wine of libation, just as in the case of leaven forbidden by Torah law?

Rather, the distinction between leaven and wine of libation is:

this

leaven,

its use is with hot substances,

as it is used throughout the year for all food requirements, including hot foods, and therefore the vessels are entirely forbidden, since a hot substance is absorbed more deeply.

And this,

wine,

its use is with cold substances.

Its absorption is therefore lesser, and consequently the wine vessels have a remedy.

Rabbi Akiva

happened to come

to

a

place called

Ginzak.

They asked him,

they asked him: Is it the case that

one may fast for part of the day?

That is, when he has tasted nothing during the day, but did not intend, by refraining from tasting anything, that it should be for the sake of a fast, and now wishes to continue fasting during the latter half of the day. Can he accept a fast upon himself in this manner, or not?

He had no answer

he had no answer.

They asked him another question:

Are the jugs of gentiles forbidden or permitted?

He had no answer,

he had no answer.

An introduction to the next question that the people of Ginzak asked him:

During the seven days of the inauguration, Moses offered all the offerings and performed the other services of the priests. Certainly, Moses did not wear priestly garments during the services, since the command to wear priestly garments was stated only with regard to Aaron and his sons [Exodus 29:5–9].

On the other hand, it is unlikely that Moses officiated wearing ordinary garments.

Therefore, they asked him further:

With what

with which garments

did Moses officiate

when he offered offerings during

all seven days of the inauguration,

when he did not wear priestly garments, since he was not a priest?

He had no answer

he had no answer.

Rabbi Akiva came

and went

and asked in the beit-midrash

these three questions.

They said

in the beit-midrash —

the halakha is:

a.

One may fast for part of the day, and if he completes

his fast,

he recites the prayer of a fast [

Anenu].

b.

And the halakha is:

the jugs of gentiles are permitted after twelve months

immediately, even without kashering them. However, if one wishes to use them before then, he must put water in them for three days, as we learned above. c.

With what did Moses officiate during the seven days of the inauguration —

with a white tunic.

Since he was forbidden to wear priestly garments, as it is stated [Exodus 28:2]: “And you shall make sacred garments for Aaron your brother.” Moses, who was not a priest, was forbidden to wear these garments.

Rav Kahana taught

this halakha, that Moses officiated

with a white tunic that had no hem,

a border at the end of the garment.

We learned in our Mishna:

the grape seeds and skins [

the refuse of grapes and the pits]

of gentiles

are forbidden, and their prohibition is a prohibition against deriving benefit — this is the statement of Rabbi Meir. And the Sages say: Their prohibition is not a prohibition against deriving benefit.

The Sages taught:

the grape seeds and skins of gentiles have the following status: If they are

moist —

they are forbidden. And if they are dry —

they are permitted.

The Gemara asks:

Which are they,

what is meant by

moist, and which are they

what is meant by

dry?

Rav Yehuda said that Shmuel said:

The skins are

moist

when they are

within all twelve months

from the time they were produced.

Dry

means

after twelve months.

It was stated: Rabba bar bar Hana said that Rabbi Yohanan said:

These skins,

when they are forbidden,

during the twelve months, because they are moist,

are forbidden even with regard to deriving benefit.

But

when they are permitted,

when they are dry after twelve months,

they are permitted even for eating,

and not merely for deriving benefit.

Rav Zevid said: These wine dregs

the wine dregs

of Aramaeans,

of gentiles,

after twelve months of the year

after twelve months

are permitted

they are permitted.

Rav Haviva, son

of

Rava, said: These jugs

these jugs belonging to gentiles,

after twelve months of the year

after twelve months

are permitted

they are permitted [even without kashering them by putting water in them and pouring it out].