1. The Question: Why Koshering Laws Only After Midyan?
The shiur opens with a fundamental question: Why does the Torah only introduce the halachos of koshering vessels (kashering keilim—making vessels kosher) in Parshas Matos, specifically after the war with Midyan? Earlier, during the wars with Sichon and Og, the Jewish people also took spoils, yet there is no mention of these laws. Why are they taught here and not earlier? This question touches on a broader issue found throughout Torah: why certain halachos are given at specific times. Often, Hashem teaches mitzvos when He deems it appropriate, even if logically they could have been relevant earlier. However, in this case, the Ramban is particularly bothered because the laws of kashrus had already been commanded to Bnei Yisrael. Since koshering vessels is an extension of eating kosher—if you use a pot that absorbed non-kosher food without koshering it, you’re essentially eating non-kosher—it seems logical that these laws should have applied as soon as they encountered non-Jewish vessels.2. The Ramban’s Approach: Exemption During Conquest
The Ramban offers an interesting answer to this problem. He notes that while Bnei Yisrael were engaged in conquering Eretz Yisrael, they were exempt from certain mitzvos, including kashrus and by extension koshering keilim. This exemption covered both the wars with Sichon and Og and any other battles related to conquering the land. The Ramban suggests that this exemption is rooted in the unique circumstances of war for conquest. During such times, strict adherence to kashrus was not required. Therefore, even though they acquired vessels from non-Jews during those wars, there was no obligation to kasher them before use. However, when it comes to the war with Midyan, things were different. That campaign was not about conquering Eretz Yisrael but rather about taking revenge on Midyan. As such, the exemption no longer applied, and Hashem introduced the laws of koshering keilim at that point.3. The Rebbe’s Chiddush: Mikveh and Purification Laws
The Rebbe adds another layer by addressing not only koshering but also purification through immersion (tevilas keilim—immersing vessels in a mikveh). In Parshas Matos we find two sets of laws: one about koshering vessels and another about purifying them by sprinkling water mixed with ashes on the third and seventh days. The Rebbe explains that immersing vessels in a mikveh is required whenever you acquire them from a non-Jew—regardless of whether they were actually used for non-kosher food or not—because of their potential association with non-kosher use. This requirement is independent from actual absorption of non-kosher food but is still connected conceptually to kashrus. Therefore, just as Bnei Yisrael were exempt from koshering during conquest wars (like Sichon and Og), so too were they exempt from tevilas keilim at that time. Both requirements only became relevant after those exemptions ended—specifically after the war with Midyan.4. The Issue of Sprinkling Purification Waters
A further question arises regarding purification through sprinkling (hazayah—sprinkling water mixed with ashes of the red heifer). If some vessels became tamei meis—ritually impure through contact with a corpse—why don’t we find these purification laws mentioned earlier? The answer given is similar: Hashem introduces halachos when He sees fit for Bnei Yisrael’s circumstances. Even though Kohanim working in the Mishkan needed to maintain purity and some spoils might have become tamei meis, these specific purification procedures weren’t commanded until Hashem chose to do so after Midyan.5. When Immersion Is Required Without Koshering
A practical discussion follows regarding cases where immersion in a mikveh is required even if koshering isn’t necessary. For example, if you buy new vessels from a non-Jew that haven’t been used for hot (non-kosher) food—such as baskets or utensils designated only for cold use—you still must immerse them in a mikveh before use but do not need to kasher them. Similarly, if a Jew or non-Jew used your vessel improperly but only for cold foods, immersion would be required while koshering would not be necessary unless there’s concern it might be used for hot foods later on. This distinction highlights how tevilas keilim operates independently from actual absorption of non-kosher food but remains conceptually linked due to its association with potential non-kosher use.6. Summary: Timing and Association of Halachos
In summary, both the Ramban and the Rebbe explain why certain halachos appear only after specific events in Torah history. The exemption during conquest explains why neither koshering nor immersion was required after Sichon and Og but became obligatory after Midyan when those exemptions ended. Furthermore, immersion requirements are tied not just to actual use for non-kosher food but also to potential association with it—hence their linkage to kashrus halachos overall. Ultimately, Hashem gives each set of halachos at its proper time according to Bnei Yisrael’s needs and circumstances.