Мидраш к Бамидбар 31:23

Question:¹⁶This section is taken virtually verbatim from the Aramaic text of the She’eltot of Ahai of Shabha (d. ca. 762), Mattot, 137. Are those of the House of Israel obligated to abstain from anything unclean, as stated (in Lev. 20:25), “So you shall make a distinction between the clean animal and the unclean...?” Now it is not a question of something unclean that is forbidden, but even of [the utensils by which something unclean has been cooked]. As it is forbidden for Israel to cook with them, until each and every piece has been purged, as stated (in Numb. 31:23), “Each thing that will withstand the fire [you shall pass through the fire, and it shall be clean].” The spits and the grills¹⁷Gk.: escharai. which gentiles have used are not permitted until they have come into the fire, as we are taught (in 'AZ 5:12), “In the case of a skewer and a grill, one makes them white hot in the fire.” For how long does one make them white hot? Until their scaling drops off.¹⁸‘AZ 76a. In the case of pots, kettles (qumqemasin),¹⁹Lat.: cucumae; Gk.: koukkoumai. Variants of this Greek word also occur in the neut. and masc. and heating vessels which you use for boiling, one must purge them with boiling water.²⁰See ‘AZ 75a. Moreover, although in the case of kettles (qumqemasin) it is not customarily to cook in one, sometimes when one does not find the [proper] vessel, it happens that one does cook in them. In the case of a pot into which the head of a free-flying sparrow cannot enter, one need not purge it, as stated (in 'AZ 38b), “When [concerning] the date solids of gentiles, if they are heated in a large pot, they are forbidden. [But when heated] in a small pot, they are permitted. And which pot is small? Any into which the head of a free-flying sparrow cannot enter.” But how does one cleanse them with hot water?²¹‘AZ 76a. One puts a small pot within a large pot. And what about a large pot? [One treats it] like that caldron which belonged to Rav 'Uqba. He made a rim of dough for it, filled it with water, and boiled it.²²According to ‘AZ 76b, the rim of dough built up the mouth of the pot, so that the boiling water would overflow the top and leave no part uncleansed. Boiling water would flow over the top and leave no part uncleansed. Also in the case of a spoon, it is necessary to place it inside of a caldron, and it is purged. In the case of plates, one uses them as a second utensil (a utensil in which food is served, and not one in which it is cooked). If one has taken water from a caldron and poured it over them, it is considered sufficient; but although one has purged them, it is necessary to [also] immerse them in water. It has been taught,²³In ‘AZ 75b. “And they all need immersion in a forty-se'ah ritual bath (miqwah).” And then an Israelite may use them again. Where are these things shown? Rabba said, “Where scripture has said (in Numb. 31:23), ‘Each thing that will withstand the fire you shall pass through the fire, and it shall be clean. However, it shall be purified with the waters of purification….’²⁴I.e., in a ritual bath. The text has added another cleansing.” Moreover, ‘Bar Qappara has taught, “It is implied by that which is stated (ibid.), ‘however, it shall be purified with the waters of purification,’ that I would infer that sprinkling was needed on the third and seventh day.²⁵According to Numb. 19:12, 19, this is the requirement for one who has been defiled by a corpse. Hence [to prevent that inference], Scripture²⁶Literally: “Talmud.” The word occurs here in the generic sense of a text from which one learns. says (ibid.), ‘and it shall be clean.’ If so, what does the text mean by ‘the waters of purification (which is also the word for a menstruant)?’ Waters in which the menstruant immerses. And how much [is that]? Forty se'ah.” Rav Nahman said that Rabbah bar Abbuha said, “Even new vessels which one acquires from the [gentile] smith need immersion; old [ones], when one makes them white hot, are like new ones, and they need immersion nonetheless. Rav Sheshet raised an objection for him, “If that is so, even an unspecified ‘implement’ also?”²⁷‘AZ 75b is more specific, and objects that under the Nahman/Abbuha ruling, even scissors, would require immersion. Rabba said to him, “Vessels for eating are the ones being spoken of in the parashah, since it is written (in Numb. 31:23), ‘Each thing that will withstand (literally: come into) the fire….’” Rav Isaac bar Joseph [bought] a certain vessel [made] of fresh ordure.²⁸Mirdeta. The word normally denotes dung but here seems to refer to a kind of clay. He planned to immerse it. One of the masters named R. Jacob said, “So did R. Johanan say, ‘Vessels of metal are the ones being spoken of in the parashah, since it is so stated (in Numb. 31:22), “Surely the gold and the silver.”’ But these are new vessels of ordure. New ones need no immersion. Old ones are not purgeable, as we find in the case of the sin offering (according to Lev. 6:21), ‘But an earthen vessel in which it (the sin offering) was boiled shall be broken.’” However, it is necessary to [ask about] these plates with a glaze,²⁹Qonya; cf. the Gk.: konia (“dust”). which are used with boiling leavened foods. Is there a purging for them or not? For while they were earthen vessels originally, one coated them with glaze. [Is it that] that glaze seal is a shield, so that the clay does not absorb, because glaze is [like] metal, and purging is sufficient for it. Or if there is no shield, the clay does absorb [impurities], and there is no remedy for it. Come, hear what they asked Meremar concerning leaven on Passover.³⁰Pes. 30b; ‘AZ 33b-34a. In the case of glazed vessels, is there any purging for them, and is it permitted to use them on Passover or not? When there are cracks in them, we certainly have no question that this does absorb [impurities] where the cracks are. [In the case of] green [glaze], there is certainly no question for us [about its absorption] because it (the glaze) contains alum; while a white or black [glaze certainly does present us with a question]. What is [the law]? He said to them, “We saw with them, that [when they put hot water in them, their outside surfaces] sweat. From this you may infer that they are absorbent. They are therefore comparable to common earthen vessels.” These words [only apply] with reference to leaven during Passover and with reference to usage by gentiles when (the vessels) would be used with boiling [liquids]. With reference to libation wine,³¹I.e., wine handled by a heathen and which may have been used for an idolatrous libation. however, and leaven on Passover when [the vessels] would be used with what is cold, a green glaze is forbidden because it contains alum. As for black and white [glazes, if] there are cracks in it, it is forbidden; if there are no cracks in it, it sufficient with a mere dabbling. It is comparable to a vessel of metal, for it is established for us as a law (halakhah) like [the statement of] Rav Zevid. As Rav Zevid said, “Those vessels with a white or black glaze are permitted; green ones are forbidden. Also if there are cracks in them, they are all forbidden.” And this is the law (halakhah).

Question:¹⁷This section is taken virtually verbatim from the Aramaic text of the She’eltot of Ahai of Shabha (d. ca. 762), Mattot, 137. The section is also found in Tanh., Numb. 6:2. Are those of the house of Israel obligated to abstain from anything unclean, as stated (in Lev. 20:25): SO YOU SHALL MAKE A DISTINCTION BETWEEN THE CLEAN ANIMAL AND THE UNCLEAN, ALSO BETWEEN THE UNCLEAN BIRD AND THE CLEAN? Now it is not a question of [something] unclean that is forbidden, but even of <the> utensils by which something unclean has been cooked. It is forbidden for Israel to cook with them, until each and every piece has been purged, as stated (in Numb. 31:23): EVERY[THING] THAT WILL WITHSTAND THE FIRE [YOU SHALL PASS THROUGH THE FIRE, AND IT SHALL BE CLEAN]. For example, the spits and the grills¹⁸Gk.: escharai. which star worshipers have used are not permitted, until thay have come into the fire, as we are taught (in 'AZ 5:12): IN THE CASE OF A SKEWER AND A GRILL, ONE MAKES THEM WHITE HOT IN THE FIRE. For how long does one make them white hot? [R. Mani says:] Until their scaling drops off.¹⁹‘AZ 76a. In the case of pots, kettles (qumqemasin),²⁰Lat.: cucumae; Gk.: koukkoumai. Variants of this Greek word also occur in the neut. and masc. and heating vessels which you use for boiling,²¹RWTH. The final he in this word is certainly a misprint. I have therefore emended Buber’s he to a het, which generally agrees with the het of the parallel texts in the traditional Tanhuma (RTWH) and in the She’eltot (RWTHYN). one must purge them by the flame through boiling.²²See ‘AZ 75a. Moreover, although in the case of kettles (qumqemasin) it is not customarily to cook in one, sometimes when one does not find the <proper> vessel, one does cook in them accidentally. In the case of a pot into which the head of a free-flying sparrow cannot enter, one need not purge it, as stated (in 'AZ 38b. [bar.]): When <concerning> the date solids of star worshipers {i.e., refuse of dates from which they have made beer and which they mix with hot water}, if they are heated in a large pot, <the pot> is forbidden. <When heated> in a small pot, it is permitted. And which pot is small? [R. Jannay said:] Any into which the head of a free-flying sparrow cannot enter. But how does one cleanse them with hot water?²³‘AZ 76a. [R. Huna said:] One puts a small pot within a large pot. And what about a large pot? <One treats it> like a caldron which belonged to {Mar} [Rav] 'Uqba. He made a rim of dough for it, filled it with water, and boiled it.²⁴According to ‘AZ 76b, the rim of dough built up the mouth of the pot, so that the boiling water would overflow the top and leave no part uncleansed. boiling water would overflow the top and leave no part uncleansed. Also in the case of a spoon, it is necessary to place it inside of a caldron, and it is purged. In the case of plates, one uses them in a second utensil. If one has taken <water>²⁵The bracketed word is found the parallel from the traditional Tanhuma. from a caldron and poured it over them, it is considered all right; but although one has purged them, it is necessary to immerse them in the stream. It has been taught:²⁶In ‘AZ 75b (bar.) And they all need immersion in a forty-se'ah ritual bath (miqwah) for Israel to use them again. Where are these things shown? Rabba said: Where Scripture has said (in Numb. 31:23): EVERY [THING] THAT WILL WITHSTAND THE FIRE YOU SHALL PASS THROUGH THE FIRE, AND IT SHALL BE CLEAN. HOWEVER, IT SHALL BE PURIFIED IN THE WATERS OF MENSTRUAL PURIFICATION….²⁷I.e., in a ritual bath. The text has added another cleansing. Moreover, Bar Qappara has taught: It is stated by implication (ibid.): HOWEVER, IT SHALL BE PURIFIED IN THE WATERS OF MENSTRUAL PURIFICATION. I might infer that this <immersion> was needed on the third and {fourth} [seventh] day.²⁸According to Numb. 19:12, 19, this is the requirement for one who has been defiled by a corpse. The Scripture²⁹Literally: “Talmud.” The word occurs here in the generic sense of a text from which one learns. says (ibid.): AND IT SHALL BE CLEAN. If so, what does the text mean by THE WATERS OF MENSTRUAL PURIFICATION? Waters in which the menstruant immerses. And how much [is that]? Forty se'ah. Rav Nahman said: Rabbah bar Abbuha said: Even new vessels which one acquires in the market from a star worshiper need immersion, [since] old [ones], when one makes them white hot, are like new ones. Even so, they need immersion. Rav Sheshet raised an objection for him: Even if that is so, "implement" is undefined.³⁰‘AZ 75b is more specific, and objects that under the Nahman/Abbuha ruling, even scissors, would require immersion. Rabba said: Vessels for eating are the ones being spoken of in the parashah, since it is written (in Numb. 31:23): EVERY [THING] THAT WILL WITHSTAND (literally: COME INTO) THE FIRE…. {And so} Rav Isaac bar Joseph [bought] a certain vessel <made> of fresh ordure.³¹Mirdeta. The word normally denotes dung but here seems to refer to a kind of clay. He planned to immerse it. One of the masters named R. Jacob said to him: Thus did R. Johanan say: Vessels of metal are the ones being spoken of in the parashah, since it is so stated (in Numb. 31:22): SURELY THE GOLD AND THE SILVER. < … > But these are new vessels of clay. New ones need no immersion. Old ones are not purgeable, as we find in the case of the sin offering (according to Lev. 6:21 [28]): BUT AN EARTHEN VESSEL IN WHICH IT (the sin offering) WAS BOILED SHALL BE BROKEN.

There was a Min who said to R. Abahu: "Your God is a priest, as it is written (Ex. 25, 2) Bring Me a the'ruma. Now when He buried Moses where did He dip Himself? You cannot say that He did so in the water, because it is written (Is. 40, 12) Who hath measured in the hollow of His hand the waters." And he answered: "He dipped Himself in fire, as it reads (Ib. 66, 15) For behold, the Lord will come in fire." "Is it legal to dip in fire?" the Min asked. "On the contrary," replied R. Abahu, "the principal dipping is in fire, as it is written (Num. 31, 23) And whatsoever doth not come info the fire shall ye cause to go through water."

(Bamidbar 31:23) "Every thing that comes into the fire shall you pass through the fire": Knives, spits, and grills are whitened in fire. Pots, stew-pots, and kettles and boilers are to be boiled against absorption of idolatrous elements. "And every thing that does not come into the fire": such as spears, cups and flasks, are rinsed and immersed. And whence is (the need for) immersion (derived)? It follows a fortiori, viz.: If what does not require sprinkling (with the waters of the red heifer) requires immersion, how much more so that which requires sprinkling!