Zevachim 192

ואפי' ר' יוסי ברבי יהודה לא קאמר אלא דעץ אבל דחרס לא

And even R'Jose son of R'Judah said only that wooden ones [were permitted], but not earthen ones.<span class="x" onmousemove="('comment',' V. Suk. 50b.');">¹</span> R'Isaac the son of R'Judah used to attend Rami B'Hama['s lectures]. He left him and attended R'Shesheth['s lectures].

רב יצחק בר יהודה הוה רגיל קמיה דרמי בר חמא שבקיה ואזיל לרב ששת יומא חד פגע ביה אמר ליה אלקפטא נקטן ריחא אתי לה ליד משום דאזלת לך לקמיה דרב ששת הוית לך כי רב ששת

One day he [Rami B'Hama] met him, and observed: The noble<span class="x" onmousemove="('comment',' The alkafta or arkafta was a high Persian dignitary, v. Shebu. (Sonc. ed.) 6b.');">²</span> has taken us by the hand, and his scent has come into the hand!<span class="x" onmousemove="('comment',' A proverbial taunt against those who cultivate high acquaintances, thinking that they are thereby ennobled themselves.');">³</span> Because you have gone to R'Shesheth, you are like R'Shesheth!<span class="x" onmousemove="('comment',' You think that that will give you his reputation!');">⁴</span>

א"ל לאו מש"ה מר כי בעינא מילתא פשיט לי מסברא כי משכחנא מתניתא פרכא לה רב ששת כי בעינא מילתא מיניה פשיט לי ממתניתא דכי נמי משכחת מתניתא ופרכא מתניתא ומתניתא היא

That was not the reason,he replied. Whenever I asked a question of you, you answered me from reason, [and] if I found a teaching<span class="x" onmousemove="('comment',' A Mishnah or Baraitha.');">⁵</span> [to the contrary], it refuted.

אמר ליה בעי מיני מילתא דאיפשיט לך כי מתניתא בעא מיניה בישל במקצת כלי טעון מריקה ושטיפה או אין טעון א"ל אינו טעון מידי דהוה אהזאה

your answer. [But] when I ask a question of R Shesheth, he answers it from a teaching, so that even if I find a teaching which refutes him, it is one teaching against another.<span class="x" onmousemove="('comment',' A controversy, and I may still adhere to the first.');">⁶</span> Said he to him: Ask me a question, and I will answer you in accordance with a teaching.<span class="x" onmousemove="('comment',' I will base my answer on logic, yet you will find a mathnitha to corroborate it.');">⁷</span>

והא לא תנא הכי א"ל מסתברא כבגד מה בגד אינו טעון כיבוס אלא מקום הדם אף כלי אינו טעון מריקה ושטיפה אלא במקום בישול

[Thereupon] he asked him: If one boiled [the sacrifice] in part of a vessel,<span class="x" onmousemove="('comment',' It was boiled with water, and so it could be boiled as it lay only in part of a vessel. Sh.M. explains that the other part of the vessel was not over the fire.');">⁸</span> does it require scouring and rinsing, or does it not require [them]?<span class="x" onmousemove="('comment',' Sc. the part in which the flesh was not boiled.');">⁹</span> - It does not require them, he replied, by analogy with [the] spurting [of blood].<span class="x" onmousemove="('comment',' When the blood spurts on part of a garment, only that part must be washed.');">¹⁰</span>

א"ל מי דמי דם לא מפעפע בישול מפעפע ועוד תניא חומר בהזאה ממריקה ושטיפה וחומר במריקה ושטיפה מבהזאה

But it was not taught so, he protested?<span class="x" onmousemove="('comment',' We do not find a teaching to corroborate this, whereas you said that your answer could be corroborated.');">¹¹</span> - It is logical that it is like a garment, he replied; j as a garment needs washing only in the place of the blood,<span class="x" onmousemove="('comment',' And that is explicitly taught in the Mishnah, supra 93b.');">¹²</span> so a vessel requires scouring and rinsing only in the place of boiling.

חומר בהזאה שהזאה ישנה בחטאות החיצונות ובחטאות הפנימיות וישנה לפני זריקה מה שאין כן במריקה ושטיפה

How can you compare them, he objected: blood does not spread,<span class="x" onmousemove="('comment',' There is no blood at all save where it can actually be seen on the garment.');">¹³</span> whereas boiling spreads.<span class="x" onmousemove="('comment',' Even the part where the flesh does not lie absorbs some of it.');">¹⁴</span> Moreover It was taught: [The] spurting [of blood] is more stringent than scouring and rinsing, and scouring and rinsing are more stringent than spurting.

חומר במריקה ושטיפה שהמריקה ושטיפה נוהגת בין בקדשי קדשים בין בקדשים קלים בישל במקצת הכלי טעון מריקה ושטיפה כל הכלי מה שאין כן בהזאה

Spurting is more stringent, since [the law of] spurting operates in respect to outer sin-offerings and inner sin-offerings, and it operated before sprinkling,<span class="x" onmousemove="('comment',' Whether the blood be of an outer or an inner sin-offering, it necessitates the washing of the garment; also it applies to blood that spurts before it is sprinkled.');">¹⁵</span> which is not so in the case of scouring and rinsing.<span class="x" onmousemove="('comment',' Scouring and rinsing are required for outer sin-offerings only, which are eaten, since Scripture continues: Every male among the priests may eat thereof (Lev. VI, 22) . For the same reason they are necessary only when the flesh is boiled after the sprinkling, for if boiled before the blood is sprinkled, it may not be eaten.');">¹⁶</span> Scouring and rinsing are more stringent, in that scouring and rinsing are required for most sacred sacrifices and for lesser sacrifices; [again] if one boiled [the flesh] in part of a vessel, the whole vessel requires scouring and rinsing, which is not so in the case of spurting! - If it was taught, it was taught,<span class="x" onmousemove="('comment',' I must accept it.');">¹⁷</span>

א"ל אי תניא תניא וטעמא מאי אמר קרא (ויקרא ו, כא) ואם בכלי נחשת בושלה ואפילו במקצת כלי:

he replied. And what is the reason? Scripture says, And if it be boiled in a brazen vessel', which means, even in part of a vessel.

אחד קדשי קדשים וכו': ת"ר חטאת אין לי אלא חטאת כל קדשים מנין ת"ל (ויקרא ו, י) קדש קדשים היא

WHETHER MOST SACRED SACRIFICES etc. Our Rabbis taught: [Scripture saith] A sin-offering:<span class="x" onmousemove="('comment',' Lev. VI, 18 q.v.; this introduces the law of scouring and rinsing, and therefore whatever this verse includes is included in the law of scouring and rinsing.');">¹⁸</span> I know it only of a sin-offering; how do I know it of all sacrifices? Because it says, it is most holy.<span class="x" onmousemove="('comment',' Ibid. 22. It is explained anon that this includes not only most holy, but also lesser sacrifices.');">¹⁹</span>

יכול שאני מרבה את התרומה ת"ל אותה פרט לתרומה דברי ר' יהודה ר"ש אומר קדשי קדשים טעונין מריקה ושטיפה קדשים קלים אינן טעונין מריקה ושטיפה דכתיב קדש קדשים קדשי קדשים אין קדשים קלים לא

You might think that I include terumah; therefore it says, [Every male among the priests may eat] thereof, which excludes terumah<span class="x" onmousemove="('comment',' This limitation applies to all the laws of this section, including that of scouring and rinsing.');">²⁰</span> these are the words of R'Judah. R'Simeon said: Most holy sacrifices necessitate scouring and rinsing, [but] lesser sacrifices do not necessitate scouring and rinsing, because it is written, 'It is most hol most holy sacrifices do [necessitate it], but lesser sacrifices do not.

מ"ט דרבי יהודה מדאיצטריך אותה למעוטי תרומה מכלל דקדשים קלים טעונין מריקה ושטיפה ור"ש אמר לך אותה כדאמרינן

What is R'Judah's reason? - Since 'thereof' is necessary to exclude terumah, it follows that lesser sacrifices necessitate scouring and rinsing.<span class="x" onmousemove="('comment',' For if they did not, then terumah, whose holiness is certainly less than theirs, would obviously not necessitate scouring and rinsing, and the Scriptural limitation would be superfluous.');">²¹</span> And R'Simeon?<span class="x" onmousemove="('comment',' How does he rebut this?');">²²</span> - He can answer you: 'Thereof' Intimates what we said elsewhere.<span class="x" onmousemove="('comment',' That only a fit sacrifice necessitates scouring and rinsing, but not an unfit one; v. supra 93a.');">²³</span>

ותרומה לא בעיא שטיפה ומריקה והתניא קדרה שבישל בה בשר לא יבשל בה חלב ואם בישל בנותן טעם תרומה לא יבשל בה חולין ואם בישל בנותן טעם

Now, does not terumah necessitate scouring and rinsing? Surely it was taught: You may not boil milk in a pot in which meat was boiled, and if one did, [the milk is forbidden] if it [the meat] could communicate its flavour [to it]<span class="x" onmousemove="('comment',' If the pot had absorbed so much of the meat that it now would noticeably impart its flavour to the milk.');">²⁴</span> If one boiled terumah in it, one must not boil hullin in it; and if one did, [the hullin is forbidden] if it [the terumah] could communicate flavour [to it]!<span class="x" onmousemove="('comment',' As in the preceding note. Hence it must be made fit by scalding with boiling water, which expels the absorbed matter (this is called hag'alah) , as otherwise whatever is subsequently boiled therein is forbidden to lay Israelites. It is assumed that hag'alah is the same as scouring and rinsing.');">²⁵</span>

אמר אביי לא צריכא אלא לדאמר מר בישל במקצת כלי טעון מריקה ושטיפה כל הכלי הא תרומה לא צריך אלא מקום בישול

- Said Abaye: This holds good<span class="x" onmousemove="('comment',' This statement that terumah does not necessitate scouring and rinsing.');">²⁶</span> only in respect of what a master said, [viz.]: If one boiled [flesh] in part of a vessel, the whole vessel must be scoured and rinsed; but [in the case of] terumah only the part where it was boiled needs [scouring and rinsing]. Raba said: It holds good only in respect of what a master said: '[It shall be scoured and rinsed] in water', but not in wine; 'in water', but not in a mixture:<span class="x" onmousemove="('comment',' Of wine and water.');">²⁷</span>

רבא אמר לא צריכא אלא לדאמר מר במים ולא ביין במים ולא במזוג הא אפי' ביין ואפי' במזוג

this, however,<span class="x" onmousemove="('comment',' Sc. a vessel in which terumah was boiled.');">²⁸</span> may be [scoured and rinsed] even in wine, even in a mixture. Rabbah B''Ulla said: It holds good only in respect of what a master said: The scouring and rinsing must be in cold water;<span class="x" onmousemove="('comment',' After hag'alah (v. n. 9, p. 463) is performed, which must be in boiling water, the vessels must be scoured and rinsed in cold water.');">²⁹</span>

רבה בר עולא אמר לא צריכא אלא לדאמר מר מריקה ושטיפה בצונן הא אפי' בחמין

this however is done in hot water.<span class="x" onmousemove="('comment',' I.e., hag'alah alone suffices.');">³⁰</span> That is well on the view that scouring and rinsing must be done in cold [water]; but on the view that the scouring is in hot water and the rinsing in cold,<span class="x" onmousemove="('comment',' And that nothing else is required.');">³¹</span> what can be said?<span class="x" onmousemove="('comment',' For scouring in hot water is ordinary hag'alah, and terumah too necessitates that.');">³²</span>

הניחא למ"ד מריקה ושטיפה בצונן אלא למ"ד מריקה בחמין ושטיפה בצונן מאי איכא למימר שטיפה יתירתא:

, - There is the additional rinsing.<span class="x" onmousemove="('comment',' Which ordinary hag'alah does not require.');">³³</span> <big><b>MISHNAH: </b></big>R'TARFON SAID: IF ONE BOILED [FLESH IN A POT] AT THE BEGINNING OF A FESTIVAL, HE CAN BOIL THEREIN DURING THE WHOLE FESTIVAL;<span class="x" onmousemove="('comment',' It need not be scoured and rinsed until the end of the festival.');">³⁴</span> BUT THE SAGES MAINTAIN: UNTIL THE TIME OF EATING, SCOURING AND RINSING.<span class="x" onmousemove="('comment',' The Gemara explains the meaning of this.');">³⁵</span>

<big><strong>מתני׳</strong></big> רבי טרפון אומר בישל מתחילת הרגל יבשל בו כל הרגל וחכ"א עד זמן אכילה מריקה ושטיפה מריקה כמריקת הכוס ושטיפה כשטיפת הכוס מריקה ושטיפה בצונן

SCOURING [MERIKAH] IS AS THE SCOURING OF A GOBLET;<span class="x" onmousemove="('comment',' I.e., within and without. Grace after meals was recited over a goblet of wine, and this was first washed and rinsed within and without; v. Ber. 51a.');">³⁶</span> AND RINSING IS AS THE RINSING OF A GOBLET. SCOURING AND RINSING ARE DONE IN COLD [WATER].<span class="x" onmousemove="('comment',' Var. lec. scouring is in hot water and rinsing is in cold.');">³⁷</span>