Avodah Zarah 34a — the Talmud in English

He said ![](pamud.bmp "

exact page location")

to

Marimar:

I have seen them,

I have seen these vessels,

sweating,

that sweat, with moisture emerging from them on the outside.

And since they sweat,

that they sweat on the outside because of the absorption inside,

they certainly absorb,

they certainly absorb,

and they are forbidden.

For what reason,

why is it impossible to kasher them? — Because

the Torah testified concerning earthenware vessels that

what is absorbed into them

never emerges from their wall.

Rather, it remains absorbed in them. For it is stated [Leviticus 6:21]: “And an earthenware vessel shall be broken,” which indicates that it has no remedy except breaking.

The Gemara asks:

What is different,

in what way is hametz, which has no remedy and whose earthenware vessels are entirely forbidden on Passover, different from

wine of libation

absorbed in a vessel, which has a remedy,

for Marimar expounded concerning them: All glazed earthenware vessels are permitted,

all glazed earthenware vessels are permitted with regard to wine of libation. If so, why are vessels of hametz forbidden?

And if you say

perhaps you will say to distinguish:

hametz

its prohibition is

from the Torah,

and therefore its law is more severe than that of

wine of libation,

which is forbidden for benefit only

by rabbinic law.

This answer is not possible. For

but

behold,

all

that the Rabbis instituted,

the enactments that the Rabbis instituted,

they instituted in the likeness of

the laws of

the Torah,

they instituted them. If so, they should have forbidden the vessels on account of wine of libation, just as with hametz of Torah status?

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

this

hametz,

its use is with hot substances,

for it is used throughout the year for all food needs, and among other things it is also used with hot things, and therefore they are entirely forbidden, since a hot substance is absorbed more deeply.

And this,

wine,

its use is with cold substances.

And its absorption is lesser. Therefore the wine vessels have a remedy.

Rabbi Akiva

happened to arrive

he happened to arrive

at

a place called

Ginzak.

They asked him,

they asked him: Is it the case that

one fasts for part of the day?

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

He did not have it in his possession,

he did not have an answer in his possession.

They asked him further:

Are the jugs of idolaters forbidden or permitted?

He did not have it in his possession,

he did not have an answer in his possession.

Introduction to the next question asked of him by the people of Ginzak:

During the seven days of the inauguration, Moses offered all the sacrifices and performed the other services of the priests. Indeed, Moses certainly did not wear priestly garments at the time of the services, since the wearing of priestly garments was stated only with regard to Aaron and his sons [Exodus 29, verses 5–9

On the other hand, it is not plausible that Moses served in ordinary garments.

Therefore they asked him further:

In what

in which garments

did Moses serve

when he offered sacrifices during

all seven days of the inauguration,

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

He did not have it in his possession

he did not have an answer in his possession.

Rabbi Akiva came

he went

and asked in the house of study

these three questions.

They said

they said in the house of study —

the halakha is:

a.

One fasts for part of the day, and if he completes

his

fast, he recites the fast prayer

(Anenu).

b.

And the halakha is —

the jugs of idolaters are permitted after twelve months

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

In what did Moses serve during the seven days of the inauguration —

in a white tunic.

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

Rav Kahana taught

he taught this law, that Moses served

in a white tunic that had no hem,

a border at the end of the garment.

We learned in our Mishna:

the grape skins and grape seeds

[the waste of the grapes and the seeds]

of idolaters

are forbidden, and their prohibition is a prohibition of benefit — the words of Rabbi Meir. And the Sages say: their prohibition is not a prohibition of benefit.

The Sages taught: The grape skins and grape seeds of idolaters,

their law is as follows: if they are

moist —

they are forbidden. And if they are dry —

they are permitted.

The Gemara asks:

Which are they,

what are

the moist ones, and which are they

what are

the dry ones?

Rav Yehuda said that Shmuel said:

the grape skins

are moist

they are

for all twelve months

from the time they were made.

Dry,

they are

after twelve months.

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

these grape skins,

when they are forbidden,

within twelve months, because they are moist,

they are forbidden even for benefit.

But

when they are permitted,

when they are dry after twelve months,

they are permitted even for eating,

and not only for benefit.

Rav Zevid said: This wine sediment

the wine sediment

of Arameans,

of gentiles,

after twelve months of the year,

after twelve months of the year —

is permitted

it is permitted.

Rav Haviva, the son

his son

of Rava, said: These barrels

these jugs of gentiles,

after twelve months of the year

after twelve months of the year —

are permitted

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