Avodah Zarah, Daf Lammed Tet, Part 6

 

Introduction

Today s section continues to explain the mishnah which listed foods that Jews can eat even when acquired from non-Jews.

 

והדבש: דבש למאי ניחוש לה? אי משום איערובי מיסרא סרי. אי משום בישולי עובדי כוכבים נאכל כמו שהוא חי. אי משום גיעולי עובדי כוכבים נותן טעם לפגם הוא ומותר:

 

Honey. Honey, what should he be concerned about? If because of the possibility that something [forbidden] may have been mixed with it, this would cause it to go rancid!

If it is on account of [the prohibition against] all things cooked by a non-Jew, it is something which is eaten in its raw state!

If on account of the rule that vessels used by non-Jews must be scoured [before they may be used] by a Jew, it is an instance where a worsening flavour is imparted and it is therefore permitted.

 

Honey bought from a non-Jew is permitted. The Talmud lists three problems that we might have been concerned about, but are, in the end, not. The first is that there is something really not kosher in it (like pig fat). But this would be bad for the honey and cause it to go rancid. The second is that it was cooked by a non-Jew. But this prohibition does not apply to honey since honey can be eaten raw. Third is the possibility that the non-Jew cooked it in his own vessels, which had been used with forbidden food. But this is not prohibited because the taste from the non-Jew s vessel is considered a worsening flavor and in such cases the substance is permitted. Thus there is no reason to be concerned about honey bought from a non-Jew.

 

והדבדבניות אף על פי שמנטפות אין בהן משום הכשר משקה:

ורמינהי הבוצר לגת שמאי אומר הוכשר הלל אומר לא הוכשר ואודי ליה הלל לשמאי

 

Grape-clusters even though these secrete moisture the law which renders food susceptible to defilement by a liquid does not apply to them.

This was contrasted with the following: If one gleans grapes for the wine-press, Shammai says that they are susceptible to impurity [by liquid] while Hillel says that they are not susceptible;

And Hillel agreed with Shammai.

 

For a food to be susceptible to impurity it must come into contact with liquid. The liquid that comes out of grape-clusters does not render it susceptible to impurity. But this is contrasted with a mishnah in which Shammai and Hillel (!) argue over whether grapes that are harvested to be brought to the wine-press are susceptible to impurity through the liquid that oozes out of them. While originally Hillel said that they were not susceptible, he eventually agreed with Shammai that they are.

 

התם קא בעי ליה למשקה הכא לא קא בעי ליה למשקה:

 

There, he needs the grapes for their liquid, whereas here [in our mishnah] they are not required for a liquid.

 

The Talmud solves the difficulty by distinguishing between grapes harvested for food and grapes harvested for wine. If they are harvested for wine, then the person wants the liquid to come out of them. This makes the grapes susceptible to impurity.