Zevachim 190

וכי תימא דמבלע להו בהדי שבעה סממנין ומעבר להו לכולהו כחד והתנן העבירן שלא כסדרן או שהעביר שבעתן כאחד לא עשה ולא כלום

And should you say that one mixes it in with the seven substances<span class="x" onmousemove="('comment',' The urine is not brought in separately, but mixed (lit. 'swallowed') with the other substances. Then it is not noticeable, and can be taken into the Temple.');">¹</span> and applies them all at once; surely we learnt: If they were not applied in their order,<span class="x" onmousemove="('comment',' As enumerated in n. 11, p.458,');">²</span>

וכי תימא דמיבלע להו בהדי חד מסממנין והא צריך לכסכס שלש פעמים בכל אחד ואחד תנן אלא דמבלע להו ברוק תפל דאמר ריש לקיש רוק תפל צריך שיהא עם כל אחד ואחד:

or if they were all applied simultaneously, it is of no avail? And should you say that he mixes it up in one of the substances; but surely we learnt [that] he must rub the stain three times with each [substance]? - Rather, he mixes it up in tasteless saliva, for Resh Lakish said: There must be tasteless saliva with each one.

<big><strong>מתני׳</strong></big> אחד שבישל בו ואחד שעירה לתוכה רותח אחד קדשי הקדשים ואחד קדשים קלים טעונין מריקה ושטיפה ר"ש אומר קדשים קלים אין טעונין מריקה ושטיפה:

<big><b>MISHNAH: </b></big>WHETHER ONE BOILED THEREIN OR POURED BOILING [FLESH ETC.] INTO IT, WHETHER MOST SACRED SACRIFICES OR LESSER SACRIFICES, [THE POT] REQUIRES SCOURING AND RINSING. R'SIMEON SAID: LESSER SACRIFICES DO NOT NECESSITATE SCOURING AND RINSING.

<big><strong>גמ׳</strong></big> ת"ר (ויקרא ו, כא) אשר תבושל בו אין לי אלא שבישל בו עירה לתוכו רותח מנין ת"ל ואשר תבושל בו ישבר

<big><b>GEMARA: </b></big>Our Rabbis taught: [But the earthen vessel] which it is boiled in it.<span class="x" onmousemove="('comment',' Lev.VI, 21.');">³</span> I know it only when one boiled [the flesh] therein; how do I know it when one poured boiling [flesh] therein?

בעי רמי בר חמא תלאו באויר תנור מהו אבישול ובילוע הוא דקפיד רחמנא או דילמא אבישול בלא בילוע

Because it says, which [it is boiled] in it. [shall be broken].<span class="x" onmousemove="('comment',' Rashi: 'shall be broken' coming immediately after 'in it' indicated that every vessel shall be broken if anything of the sin-offering is absorbed in it, even if it had not actually been boiled in it. If boiling flesh is placed in the vessel, the vessel must absorb some of it.');">⁴</span>

אמר רבא ת"ש אחד שבישל בו ואחד שעירה לתוכו רותח

Rami B'Hama asked: What if one suspended [the flesh] in the air-space of an [earthen] oven?<span class="x" onmousemove="('comment',' Thus boiling or cooking it.');">⁵</span> Is the Divine Law particular about boiling and absorbing; or perhaps, [it is particular] about boiling [even] without absorbing?<span class="x" onmousemove="('comment',' The flesh is thus cooked, but the oven absorbs nothing of it. Does Scripture mean that only a vessel in which it is boiled and which thereby absorbs some of it must be broken; or perhaps it must be broken even when it does not absorb?');">⁶</span>

בלוע בלא בישול לא קמיבעיא לן כי קמיבעיא לן בישול בלא בילוע מאי

- Said Raba, Come and hear: WHETHER ONE BOILED THEREIN OR POURED BOILING [FLESH] INTO IT!<span class="x" onmousemove="('comment',' Thus even if one thing only happened to the vessel (i.e., it absorbed but was not used for actual boiling) , it must be broken or scoured and rinsed. Presumably boiling without absorbing is the same.');">⁷</span> - We do not ask about absorbing without boiling;<span class="x" onmousemove="('comment',' That obviously necessitates breaking, since absorption is the principal reason for the whole law. For after the time allowed for the consumption of this flesh, the absorbed matter becomes nothar (v. Glos.) , which is forbidden, and it will impart its flavour to any other flesh that is subsequently boiled in it, unless it is scoured and rinsed. (Scouring and rinsing are not efficacious for earthen vessels, for which reason they must be broken.)');">⁸</span>

ת"ש דאמר רב נחמן אמר רבה בר אבוה תנור של מקדש של מתכת היה ואי ס"ד בישול בלא בלוע לא קפיד ניעביד של חרס כיון דאיכא שירי מנחות דאפייתן בתנור ואיכא בישול ובילוע עבדינן של מתכת

we ask about boiling without absorbing: what is the law? -Come and hear, for R'Nahman said in Rabbah B'Abbuha's name: The Temple oven was of metal.<span class="x" onmousemove="('comment',' It is assumed that the reason is that it should not have to be broken.');">⁹</span> Now, if you think that [only] boiling and absorbing [necessitates] breaking, let i be an earthen one?<span class="x" onmousemove="('comment',' For the flesh was not actually placed in the area, but cooked (or roasted) in it on a spit. - Their ovens were open on top.');">¹⁰</span>

ההוא תנורא דאטחו בה טיחייא אסרה רבה בר אהיליי למיכלה לריפתא לעולם ואפי' במילחא דילמא אתי למיכלה בכותחא

- Since there were the remainders of meal-offerings, which were baked in the oven, so that there is boiling and absorbing,<span class="x" onmousemove="('comment',' Baking is technically the same as boiling.');">¹¹</span> we must make it of metal.

מיתיבי אין לשין את העיסה בחלב ואם לש כל הפת כולה אסורה מפני הרגל עבירה

A certain oven was greased with fat. [Thereupon] Raba B'Ahilai forbade for all time<span class="x" onmousemove="('comment',' Even if the oven should be fired and burnt through again.');">¹²</span>

כיוצא בו אין טשין את התנור באליה ואם טש כל הפת כולה אסורה עד שיסיק את התנור תיובתא דרבה בר אהיליי תיובתא

the bread [baked therein] to be eaten even with salt, lest one come to eat it with kutah.<span class="x" onmousemove="('comment',' A preserve consisting of sour milk, bread-crusts and salt (Jast.) . The bread of course receives the flavour of the fat, and must not be eaten with anything containing milk or a milk product.');">¹³</span> An objection is raised: One must not knead dough with milk, and if he does knead it, the whole loaf is forbidden, because it leads to sin.<span class="x" onmousemove="('comment',' One might eat it with meat.');">¹⁴</span>

אמר ליה רבינא לרב אשי וכי מאחר דאיתותב רבה בר אהיליי אמאי אמר רב קדירות בפסח ישברו אמר ליה רב מוקי לה ההיא בשל מתכת

Similarly, one must not grease an oven with fat, and if he does grease it, all the bread [baked therein] is forbidden until the oven is refired. This is a refutation of Raba B'Ahilai.

ואי בעית אימא בתנור של חרס זה הסיקו מבפנים וזה הסיקו מבחוץ

[It is indeed] a refutation. Rabina said to R'Ashi: Now since Raba B'Ahilai was refuted, why did Rab say: pots must be broken on Passover?<span class="x" onmousemove="('comment',' For we see that greased ovens (these were generally of earth) can be refired and used, the heat expelling the traces of fat. Then let the pots too be subjected to fire, which would likewise expel the absorbed leaven (it was on account of the absorbed leaven that Rab forbade their use on Passover) .');">¹⁵</span>

ונעביד הסקה מבפנים חייס עלייהו דמתברי הילכך האי כוביא הסיקו מבחוץ הוא ואסיר

Rab maintained that there<span class="x" onmousemove="('comment',' The oven that could be refired.');">¹⁶</span> a metal one is meant. Alternatively, it may be an earthen oven: this [the oven] is fired from the inside;<span class="x" onmousemove="('comment',' Which is efficacious to expel absorbed matter.');">¹⁷</span> while the other [the pot] is fired on the outside. Then let us burn it [th pot] from within? - He would spare it, lest it break [burst].<span class="x" onmousemove="('comment',' Hence if he is told to burn it from within; he will burn it from without and think that enough.');">¹⁸</span> Therefore a tiled pan,<span class="x" onmousemove="('comment',' A kind of plaque made of tiles and upon which bread was baked.');">¹⁹</span> since it is burnt from without,<span class="x" onmousemove="('comment',' The coals being under it and the bread on top.');">²⁰</span> is forbidden.<span class="x" onmousemove="('comment',' For use on Passover.');">²¹</span>