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Today's Daf Yomi

July 18, 2018 | ื•ืณ ื‘ืื‘ ืชืฉืขืดื—

  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.ย 

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Zevachim 96

Why was the oven in the mikdash made of metal? In what ways are the laws of merika and shetifa similar different from laundering blood from a sin offering? How was merikaย and shetifaย performed?

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ืืœื ืงื“ื™ืจื•ืช ืฉืœ ืžืงื“ืฉ ืืžืื™ ืืžืจ ืจื—ืžื ื ื™ืฉื‘ืจื• ื ื”ื“ืจื™ื ื”ื• ืœื›ื‘ืฉื•ื ื•ืช ืืžืจ ืจื‘ื™ ื–ื™ืจื ืœืคื™ ืฉืื™ืŸ ืขื•ืฉื™ืŸ ื›ื‘ืฉื•ื ื•ืช ื‘ื™ืจื•ืฉืœื™ื

The Gemara challenges: But according to the opinion that earthenware vessels can be cleansed of their absorbed substances by the process of kindling, with regard to pots used in the Temple, why does the Merciful One state in the Torah that they should be broken? Let us simply return them to the kilns in which pots are made to be sure that the pots will be cleansed by the extreme heat of the kilns. Rabbi Zeira said: The pots cannot be returned to kilns because, as taught in a baraita (see Bava Kamma 82b), kilns are not built in Jerusalem because of the great quantity of smoke they produce.

ืืžืจ ืื‘ื™ื™ ื•ื›ื™ ืขื•ืฉื™ืŸ ืืฉืคืชื•ืช ื‘ืขื–ืจื” ืื™ืฉืชืžื™ื˜ืชื™ื” ื”ื ื“ืชื ื™ ืฉืžืขื™ื” ื‘ืงืœื ื‘ื• ืฉื‘ืจื™ ื›ืœื™ ื—ืจืก ื ื‘ืœืขื™ืŸ ื‘ืžืงื•ืžืŸ

The Gemara presents an objection to Rabbi Zeiraโ€™s answer. Abaye said: But if, as the baraita teaches, there are no kilns in Jerusalem, are scrap heaps of earthenware assembled in the Temple courtyard? The same baraita also teaches that there are no scrap heaps in Jerusalem. What, then, is done with the shards of earthenware vessels that must be broken in the courtyard? The Gemara dismisses the question: Abaye raised that objection only because that which Shemaya taught in Kalnevo escaped him; Shemaya taught there: In the Temple, shards of earthenware vessels were miraculously absorbed in their place.

ืืœื ื”ื ื“ืืžืจ ืจื‘ ื ื—ืžืŸ ืืžืจ ืจื‘ื” ื‘ืจ ืื‘ื•ื” ืชื ื•ืจ ืฉืœ ืžืงื“ืฉ ืฉืœ ืžืชื›ืช ื”ื•ื” ื ืขื‘ื™ื“ ื“ื—ืจืก ื“ื”ืกื™ืงื• ืžื‘ืคื ื™ื ื”ื•ื

The Gemara returns to the topic of kindling earthenware vessels and asks: But if kindling from within cleanses everything absorbed in an earthenware oven, what is the reason for that which Rav Naแธฅman says that Rabba bar Avuh says: The oven in the Temple was fashioned of metal? Let us fashion it of earthenware, as an ovenโ€™s kindling is from the inside, and, accordingly, it would be possible to cleanse it?

ื“ื›ื™ื•ืŸ ื“ืื™ื›ื ืฉืชื™ ื”ืœื—ื ื•ืœื—ื ื”ืคื ื™ื ื“ืืคื™ื™ืชืŸ ื‘ืชื ื•ืจ ื•ืงื“ื•ืฉืชืŸ ื‘ืชื ื•ืจ ื”ื•ื” ืœื™ื” ื›ืœื™ ืฉืจืช ื•ื›ืœื™ ืฉืจืช ื“ื—ืจืก ืœื ืขื‘ื“ื™ื ืŸ

The Gemara answers: The reason the oven must be fashioned of metal is because there are the two loaves, i.e., the public offering on Shavuot of two loaves from the new wheat, and the shewbread, i.e., the bread baked each week in a special form and displayed for the duration of one whole week on the table in the Sanctuary, whose baking is done in the oven, and also whose sanctification occurs in the oven. Because these offerings are not kneaded in a service vessel, they are sanctified only by being placed in the oven, and therefore the oven is a service vessel; and we do not make a service vessel of earthenware.

ื•ืืคื™ืœื• ืจื‘ื™ ื™ื•ืกื™ ื‘ืจื‘ื™ ื™ื”ื•ื“ื” ืœื ืงืืžืจ ืืœื ื“ืขืฅ ืื‘ืœ ื“ื—ืจืก ืœื

And even Rabbi Yosei, son of Rabbi Yehuda, says only that a service vessel may be fashioned of wood, which is a somewhat significant material, but with regard to a service vessel fashioned of earthenware, he holds that this is not valid.

ืจื‘ ื™ืฆื—ืง ื‘ืจ ื™ื”ื•ื“ื” ื”ื•ื” ืจื’ื™ืœ ืงืžื™ื” ื“ืจืžื™ ื‘ืจ ื—ืžื ืฉื‘ืงื™ื” ื•ืื–ื™ืœ ืœืจื‘ ืฉืฉืช ื™ื•ืžื ื—ื“ ืคื’ืข ื‘ื™ื” ืืžืจ ืœื™ื” ืืœืงืคื˜ื ื ืงื˜ืŸ ืจื™ื—ื ืืชื™ ืœื” ืœื™ื“ ืžืฉื•ื ื“ืื–ืœืช ืœืš ืœืงืžื™ื” ื“ืจื‘ ืฉืฉืช ื”ื•ื™ืช ืœืš ื›ื™ ืจื‘ ืฉืฉืช

ยง The Gemara relates an incident related to the halakha of scouring and rinsing. Rav Yitzแธฅak bar Yehuda was initially accustomed to study Torah before Rami bar แธคama. After some time, he left him and went to study before Rav Sheshet. One day Rami bar แธคama met him and said to him colloquially: Did you assume, as many do, that when the chief of taxes [alkafta] grasped me by the hand, the fragrance of his hand came to my hand? Do you think that because you went away from me in order to study before Rav Sheshet, have you become like Rav Sheshet merely by association?

ืืžืจ ืœื™ื” ืœืื• ืžืฉื•ื ื”ื›ื™ ืžืจ ื›ื™ ื‘ืขื™ื ื ืžื™ืœืชื ืคืฉื™ื˜ ืœื™ ืžืกื‘ืจื ื›ื™ ืžืฉื›ื—ื ื ืžืชื ื™ืชื ืคืจื›ื ืœื” ืจื‘ ืฉืฉืช ื›ื™ ื‘ืขื™ื ื ืžื™ืœืชื ืžื™ื ื™ื” ืคืฉื™ื˜ ืœื™ ืžืžืชื ื™ืชื ื“ื›ื™ ื ืžื™ ืžืฉื›ื—ืช ืžืชื ื™ืชื ื•ืคืจื›ื ืžืชื ื™ืชื ื•ืžืชื ื™ืชื ื”ื™ื

Rav Yitzแธฅak bar Yehuda said to him: It is not due to that reason that I went to study before Rav Sheshet, but for another reason. As for you, Master, when I ask with regard to any matter, Master resolves the question for me through reasoning. Consequently, when I find a mishna that opposes that reasoning, it refutes Masterโ€™s proposed resolution. As for Rav Sheshet, when I ask of him a question concerning any matter, he resolves the question for me by citing a mishna. Consequently, when I also find a mishna, and that mishna refutes the proposed resolution, it is a dispute between one mishna and another mishna, which does not necessarily refute the mishna that he cited.

ืืžืจ ืœื™ื” ื‘ืขื™ ืžื™ื ื™ ืžื™ืœืชื ื“ืื™ืคืฉื™ื˜ ืœืš ื›ื™ ืžืชื ื™ืชื ื‘ืขื ืžื™ื ื™ื” ื‘ื™ืฉืœ ื‘ืžืงืฆืช ื›ืœื™ ื˜ืขื•ืŸ ืžืจื™ืงื” ื•ืฉื˜ื™ืคื” ืื• ืื™ืŸ ื˜ืขื•ืŸ ืืžืจ ืœื™ื” ืื™ื ื• ื˜ืขื•ืŸ ืžื™ื“ื™ ื“ื”ื•ื” ืื”ื–ืื”

Rami bar แธคama said to him: Ask me about a matter, which I will resolve for you in accordance with a mishna. Rav Yitzแธฅak bar Yehuda asked him: If one cooked a sin offering in only part of a vessel, does the entire vessel require scouring and rinsing, or does it not require scouring and rinsing? Rami bar แธคama said to him: The entire vessel does not require scouring and rinsing, just as it is taught concerning sprinkling the blood of a sin offering upon a garment. In the latter case, the mishna teaches (93b) that one must launder only the part of the garment on which the blood sprayed.

ื•ื”ื ืœื ืชื ื ื”ื›ื™ ืืžืจ ืœื™ื” ืžืกืชื‘ืจื ื›ื‘ื’ื“ ืžื” ื‘ื’ื“ ืื™ื ื• ื˜ืขื•ืŸ ื›ื™ื‘ื•ืก ืืœื ืžืงื•ื ื”ื“ื ืืฃ ื›ืœื™ ืื™ื ื• ื˜ืขื•ืŸ ืžืจื™ืงื” ื•ืฉื˜ื™ืคื” ืืœื ื‘ืžืงื•ื ื‘ื™ืฉื•ืœ

Rav Yitzแธฅak bar Yehuda replied: But the tanna does not teach this explicitly. Rami bar แธคama said to him: Nevertheless, it stands to reason that the scouring and rinsing of a vessel in which sacred meat was cooked should be like the laundering of a garment, as follows: Just as a garment requires laundering only in the place where the blood was sprayed, so too, it must be that a vessel requires scouring and rinsing only in the place where the meat underwent the process of cooking.

ืืžืจ ืœื™ื” ืžื™ ื“ืžื™ ื“ื ืœื ืžืคืขืคืข ื‘ื™ืฉื•ืœ ืžืคืขืคืข ื•ืขื•ื“ ืชื ื™ื ื—ื•ืžืจ ื‘ื”ื–ืื” ืžืžืจื™ืงื” ื•ืฉื˜ื™ืคื” ื•ื—ื•ืžืจ ื‘ืžืจื™ืงื” ื•ืฉื˜ื™ืคื” ืžื‘ื”ื–ืื”

Rav Yitzแธฅak bar Yehuda said to him: Are the situations comparable? Blood does not spread and penetrate all parts of the garment, but in the case of cooking, the flavor of the meat spreads throughout the entire vessel. Additionally, your reasoning opposes that which is taught in a baraita (Tosefta 10:15): A certain stringency applies to sprinkling more than it applies to scouring and rinsing; and a certain stringency applies to scouring and rinsing more than it applies to sprinkling.

ื—ื•ืžืจ ื‘ื”ื–ืื” ืฉื”ื–ืื” ื™ืฉื ื” ื‘ื—ื˜ืื•ืช ื”ื—ื™ืฆื•ื ื•ืช ื•ื‘ื—ื˜ืื•ืช ื”ืคื ื™ืžื™ื•ืช ื•ื™ืฉื ื” ืœืคื ื™ ื–ืจื™ืงื” ืžื” ืฉืื™ืŸ ื›ืŸ ื‘ืžืจื™ืงื” ื•ืฉื˜ื™ืคื”

The baraita continues: The stringency that applies to sprinkling is that the halakha of the sprinkling of blood on a garment applies to external sin offerings, brought on the altar in the Temple courtyard, and to internal sin offerings, whose blood is sprinkled on the altar in the Sanctuary; and the halakha of blood sprayed onto a garment applies if it sprays before the required sprinkling of the offeringโ€™s blood on the altar; which is not so in the case of scouring and rinsing. Scouring and rinsing are required only for external sin offerings, whose meat is eaten and therefore cooked; and it applies only after the sprinkling of blood on the altar, after which the meat may be eaten.

ื—ื•ืžืจ ื‘ืžืจื™ืงื” ื•ืฉื˜ื™ืคื” ืฉื”ืžืจื™ืงื” ื•ืฉื˜ื™ืคื” ื ื•ื”ื’ืช ื‘ื™ืŸ ื‘ืงื“ืฉื™ ืงื“ืฉื™ื ื‘ื™ืŸ ื‘ืงื“ืฉื™ื ืงืœื™ื ื‘ื™ืฉืœ ื‘ืžืงืฆืช ื”ื›ืœื™ ื˜ืขื•ืŸ ืžืจื™ืงื” ื•ืฉื˜ื™ืคื” ื›ืœ ื”ื›ืœื™ ืžื” ืฉืื™ืŸ ื›ืŸ ื‘ื”ื–ืื”

The baraita continues: The stringency that applies to scouring and rinsing is that the scouring and rinsing of vessels is practiced both for offerings of the most sacred order and for offerings of lesser sanctity; and even if one cooked in only part of the vessel, the entire vessel requires scouring and rinsing, which is not so in the case of errantly sprinkling blood onto a garment, for which one must launder only the place on which the blood sprayed.

ืืžืจ ืœื™ื” ืื™ ืชื ื™ื ืชื ื™ื ื•ื˜ืขืžื ืžืื™ ืืžืจ ืงืจื ื•ืื ื‘ื›ืœื™ ื ื—ืฉืช ื‘ืฉืœื” ื•ืืคื™ืœื• ื‘ืžืงืฆืช ื›ืœื™

Rami bar แธคama said to him: If this baraita is taught, it is taught, and I cannot take issue with it. The Gemara then clarifies: And what is the reason that an entire vessel requires scouring and rinsing even if one cooked the meat of an offering in only part of the vessel? The reason is that the verse states: โ€œAnd if it be cooked in a copper vessel, it shall be scoured and rinsed in waterโ€ (Leviticus 6:21). From the phrase โ€œin a copper vesselโ€ it is derived that even if the meat is cooked in only part of a vessel, the entire vessel must be scoured and rinsed.

ืื—ื“ ืงื“ืฉื™ ืงื“ืฉื™ื ื•ื›ื•ืณ ืชื ื• ืจื‘ื ืŸ ื—ื˜ืืช ืื™ืŸ ืœื™ ืืœื ื—ื˜ืืช ื›ืœ ืงื“ืฉื™ื ืžื ื™ืŸ ืชืœืžื•ื“ ืœื•ืžืจ ืงื“ืฉ ืงื“ืฉื™ื ื”ื™ื

ยง The mishna teaches: Whether the meat is from offerings of the most sacred order or whether it is from offerings of lesser sanctity, the vessels in which it is cooked must be scoured and rinsed. The Gemara cites a related baraita: The Sages taught: The Torah introduces the mitzva of scouring and rinsing with the qualifying statement: โ€œThis is the law of the sin offeringโ€ (Leviticus 6:18). From this verse I have derived only that the halakha with regard to scouring and rinsing applies to vessels in which a sin offering was cooked. From where do I derive that this halakha applies to vessels used for all sacrificial meat? The verse states: โ€œEvery male among the priests may eat of it; it is most sacredโ€ (Leviticus 6:22), to teach that this halakha applies to vessels used for all of the sacrificial meat that the priests eat.

ื™ื›ื•ืœ ืฉืื ื™ ืžืจื‘ื” ืืช ื”ืชืจื•ืžื” ืชืœืžื•ื“ ืœื•ืžืจ ืื•ืชื” ืคืจื˜ ืœืชืจื•ืžื” ื“ื‘ืจื™ ืจื‘ื™ ื™ื”ื•ื“ื” ืจื‘ื™ ืฉืžืขื•ืŸ ืื•ืžืจ ืงื“ืฉื™ ืงื“ืฉื™ื ื˜ืขื•ื ื™ืŸ ืžืจื™ืงื” ื•ืฉื˜ื™ืคื” ืงื“ืฉื™ื ืงืœื™ื ืื™ื ืŸ ื˜ืขื•ื ื™ืŸ ืžืจื™ืงื” ื•ืฉื˜ื™ืคื” ื“ื›ืชื™ื‘ ืงื“ืฉ ืงื“ืฉื™ื ืงื“ืฉื™ ืงื“ืฉื™ื ืื™ืŸ ืงื“ืฉื™ื ืงืœื™ื ืœื

The baraita continues: One might have thought that I should include vessels used for cooking teruma, the portion of the produce designated for the priest, as well, as it is also sacred and may be eaten only by a priest (see Leviticus 22:14). To counter this, the verse states: โ€œEvery male among the priests may eat of it; it is most sacredโ€ (Leviticus 6:22). The emphatic qualifier โ€œof itโ€ excludes teruma; this is the statement of Rabbi Yehuda. Rabbi Shimon says: Offerings of the most sacred order require scouring and rinsing, but offerings of lesser sanctity do not require scouring and rinsing, as it is written: โ€œMost sacred.โ€ Accordingly, with regard to offerings of the most sacred order, yes, scouring and rinsing is required; but for offerings of lesser sanctity, no, it is not required.

ืžืื™ ื˜ืขืžื ื“ืจื‘ื™ ื™ื”ื•ื“ื” ืžื“ืื™ืฆื˜ืจื™ืš ืืชื” ืœืžืขื•ื˜ื™ ืชืจื•ืžื” ืžื›ืœืœ ื“ืงื“ืฉื™ื ืงืœื™ื ื˜ืขื•ื ื™ืŸ ืžืจื™ืงื” ื•ืฉื˜ื™ืคื” ื•ืจื‘ื™ ืฉืžืขื•ืŸ ืืžืจ ืœืš ืืชื” ื›ื“ืืžืจื™ื ืŸ

The Gemara asks: The baraita explains Rabbi Shimonโ€™s reasoning; what is the reasoning of Rabbi Yehuda? The Gemara answers: Since the qualifying term โ€œof itโ€ was necessary to exclude teruma, by inference, it must be that vessels used for offerings of lesser sanctity require scouring and rinsing. If even offerings of lesser sanctity are excluded from the halakha of scouring and rinsing, it would be self-evident that the vessel used for teruma is exempt from scouring and rinsing. Accordingly, the direct exclusion of teruma indicates that the vessels used for offerings of lesser sanctity are not excluded. And Rabbi Shimon could have said to you: The term โ€œof itโ€ teaches a different halakha and excludes a disqualified sin offering from the halakha of scouring and rinsing, as we say earlier in this chapter (93a).

ื•ืชืจื•ืžื” ืœื ื‘ืขื™ื ืฉื˜ื™ืคื” ื•ืžืจื™ืงื” ื•ื”ืชื ื™ื ืงื“ืจื” ืฉื‘ื™ืฉืœ ื‘ื” ื‘ืฉืจ ืœื ื™ื‘ืฉืœ ื‘ื” ื—ืœื‘ ื•ืื ื‘ื™ืฉืœ ื‘ื ื•ืชืŸ ื˜ืขื ืชืจื•ืžื” ืœื ื™ื‘ืฉืœ ื‘ื” ื—ื•ืœื™ืŸ ื•ืื ื‘ื™ืฉืœ ื‘ื ื•ืชืŸ ื˜ืขื

The Gemara asks: And is it correct that with regard to a copper vessel used to cook teruma, it does not require rinsing and scouring? But isnโ€™t it taught in a baraita (Tosefta, Terumot 8:16): With regard to a pot in which one cooked meat, one may not cook milk in it; and if one cooked milk in it, the meat absorbed in the pot renders the milk forbidden if it imparts flavor to it. Similarly, if one cooked teruma in a pot, one may not cook non-sacred food in it; and if one cooked non-sacred food in it, the absorbed teruma renders the mixture sacred if it imparts flavor to it. Therefore, a pot requires purging with boiling liquid in order to expel the flavor of teruma from it.

ืืžืจ ืื‘ื™ื™ ืœื ืฆืจื™ื›ื ืืœื ืœื“ืืžืจ ืžืจ ื‘ื™ืฉืœ ื‘ืžืงืฆืช ื›ืœื™ ื˜ืขื•ืŸ ืžืจื™ืงื” ื•ืฉื˜ื™ืคื” ื›ืœ ื”ื›ืœื™ ื”ื ืชืจื•ืžื” ืœื ืฆืจื™ืš ืืœื ืžืงื•ื ื‘ื™ืฉื•ืœ

Three amoraโ€™im address the apparent inconsistency that while the Torah excludes vessels used for teruma from the halakha of scouring and rinsing, the baraita teaches that these vessels must be purged. Abaye said: When the verse excludes teruma from the halakha of scouring and rinsing, this is necessary only for that which the Master said: If one cooked in only part of the vessel, the entire vessel requires scouring and rinsing. By contrast, in this case, if teruma was cooked in only part of a vessel, one must perform scouring and rinsing only in the place of the cooking, and not in the whole vessel.

ืจื‘ื ืืžืจ ืœื ืฆืจื™ื›ื ืืœื ืœื“ืืžืจ ืžืจ ื‘ืžื™ื ื•ืœื ื‘ื™ื™ืŸ ื‘ืžื™ื ื•ืœื ื‘ืžื–ื•ื’ ื”ื ืืคื™ืœื• ื‘ื™ื™ืŸ ื•ืืคื™ืœื• ื‘ืžื–ื•ื’

Rava said: When the verse excludes teruma from the halakha of scouring and rinsing, that is necessary only for that which the Master said: The verse specifies: โ€œIt shall be scoured and rinsed in waterโ€ (Leviticus 6:21), but the vessel is not to be scoured and rinsed in wine. It must be scoured and rinsed โ€œin water,โ€ but not in diluted wine. By contrast, in this case, i.e., the vessel in which teruma was cooked, it may be scoured and rinsed even in wine, and even in diluted wine.

ืจื‘ื” ื‘ืจ ืขื•ืœื ืืžืจ ืœื ืฆืจื™ื›ื ืืœื ืœื“ืืžืจ ืžืจ ืžืจื™ืงื” ื•ืฉื˜ื™ืคื” ื‘ืฆื•ื ืŸ ื”ื ืืคื™ืœื• ื‘ื—ืžื™ืŸ

Rabba bar Ulla said: When the verse excludes teruma from the halakha of scouring and rinsing, this is necessary only for that which the Master said: One must perform scouring and rinsing with cold water, in addition to purging a vessel of its absorbed flavors with boiling water. By contrast, in this case, i.e., with regard to the vessel in which teruma was cooked, one may cleanse the vessel even by performing only the purging with boiling water, which removes the residue of the forbidden food, and omitting the cold water processes entirely.

ื”ื ื™ื—ื ืœืžืืŸ ื“ืืžืจ ืžืจื™ืงื” ื•ืฉื˜ื™ืคื” ื‘ืฆื•ื ืŸ ืืœื ืœืžืืŸ ื“ืืžืจ ืžืจื™ืงื” ื‘ื—ืžื™ืŸ ื•ืฉื˜ื™ืคื” ื‘ืฆื•ื ืŸ ืžืื™ ืื™ื›ื ืœืžื™ืžืจ ืฉื˜ื™ืคื” ื™ืชื™ืจืชื

The Gemara asks: This works out well according to the one who says that scouring and rinsing are performed with cold water; but according to the one who says that scouring is done by purging with hot water, and rinsing is a different procedure performed with cold water, what can be said? According to this opinion, the verse is also referring to purging; and if the verse excludes vessels used for teruma, how does the baraita teach that such vessels much be purged? The Gemara answers: According to the opinion that differentiates scouring, which is done with boiling water, from rinsing, which is done with cold water, the Torah excludes vessels used for teruma only from the additional rinsing that the Torah requires after the scouring.

ืžืชื ื™ืณ ืจื‘ื™ ื˜ืจืคื•ืŸ ืื•ืžืจ ื‘ื™ืฉืœ ืžืชื—ื™ืœืช ื”ืจื’ืœ ื™ื‘ืฉืœ ื‘ื• ื›ืœ ื”ืจื’ืœ ื•ื—ื›ืžื™ื ืื•ืžืจื™ื ืขื“ ื–ืžืŸ ืื›ื™ืœื” ืžืจื™ืงื” ื•ืฉื˜ื™ืคื” ืžืจื™ืงื” ื›ืžืจื™ืงืช ื”ื›ื•ืก ื•ืฉื˜ื™ืคื” ื›ืฉื˜ื™ืคืช ื”ื›ื•ืก ืžืจื™ืงื” ื•ืฉื˜ื™ืคื” ื‘ืฆื•ื ืŸ

MISHNA: Rabbi Tarfon says: If one cooked a sin offering in a copper vessel from the beginning of the pilgrimage Festival, one may cook in it for the entire pilgrimage Festival; he need not scour and rinse the vessel after every use. And the Rabbis say: One may not continue using it in this manner; rather, one must perform scouring and rinsing before the end of the period during which partaking of the particular cooked offering is permitted. Scouring is like the scouring of the inside of a cup, the cleaning done when wine sticks to the cup, and rinsing is like the rinsing of the outside of a cup. Scouring and rinsing are both performed with cold water.

  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.ย 

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

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Zevachim 96

The William Davidson Talmud | Powered by Sefaria

Zevachim 96

ืืœื ืงื“ื™ืจื•ืช ืฉืœ ืžืงื“ืฉ ืืžืื™ ืืžืจ ืจื—ืžื ื ื™ืฉื‘ืจื• ื ื”ื“ืจื™ื ื”ื• ืœื›ื‘ืฉื•ื ื•ืช ืืžืจ ืจื‘ื™ ื–ื™ืจื ืœืคื™ ืฉืื™ืŸ ืขื•ืฉื™ืŸ ื›ื‘ืฉื•ื ื•ืช ื‘ื™ืจื•ืฉืœื™ื

The Gemara challenges: But according to the opinion that earthenware vessels can be cleansed of their absorbed substances by the process of kindling, with regard to pots used in the Temple, why does the Merciful One state in the Torah that they should be broken? Let us simply return them to the kilns in which pots are made to be sure that the pots will be cleansed by the extreme heat of the kilns. Rabbi Zeira said: The pots cannot be returned to kilns because, as taught in a baraita (see Bava Kamma 82b), kilns are not built in Jerusalem because of the great quantity of smoke they produce.

ืืžืจ ืื‘ื™ื™ ื•ื›ื™ ืขื•ืฉื™ืŸ ืืฉืคืชื•ืช ื‘ืขื–ืจื” ืื™ืฉืชืžื™ื˜ืชื™ื” ื”ื ื“ืชื ื™ ืฉืžืขื™ื” ื‘ืงืœื ื‘ื• ืฉื‘ืจื™ ื›ืœื™ ื—ืจืก ื ื‘ืœืขื™ืŸ ื‘ืžืงื•ืžืŸ

The Gemara presents an objection to Rabbi Zeiraโ€™s answer. Abaye said: But if, as the baraita teaches, there are no kilns in Jerusalem, are scrap heaps of earthenware assembled in the Temple courtyard? The same baraita also teaches that there are no scrap heaps in Jerusalem. What, then, is done with the shards of earthenware vessels that must be broken in the courtyard? The Gemara dismisses the question: Abaye raised that objection only because that which Shemaya taught in Kalnevo escaped him; Shemaya taught there: In the Temple, shards of earthenware vessels were miraculously absorbed in their place.

ืืœื ื”ื ื“ืืžืจ ืจื‘ ื ื—ืžืŸ ืืžืจ ืจื‘ื” ื‘ืจ ืื‘ื•ื” ืชื ื•ืจ ืฉืœ ืžืงื“ืฉ ืฉืœ ืžืชื›ืช ื”ื•ื” ื ืขื‘ื™ื“ ื“ื—ืจืก ื“ื”ืกื™ืงื• ืžื‘ืคื ื™ื ื”ื•ื

The Gemara returns to the topic of kindling earthenware vessels and asks: But if kindling from within cleanses everything absorbed in an earthenware oven, what is the reason for that which Rav Naแธฅman says that Rabba bar Avuh says: The oven in the Temple was fashioned of metal? Let us fashion it of earthenware, as an ovenโ€™s kindling is from the inside, and, accordingly, it would be possible to cleanse it?

ื“ื›ื™ื•ืŸ ื“ืื™ื›ื ืฉืชื™ ื”ืœื—ื ื•ืœื—ื ื”ืคื ื™ื ื“ืืคื™ื™ืชืŸ ื‘ืชื ื•ืจ ื•ืงื“ื•ืฉืชืŸ ื‘ืชื ื•ืจ ื”ื•ื” ืœื™ื” ื›ืœื™ ืฉืจืช ื•ื›ืœื™ ืฉืจืช ื“ื—ืจืก ืœื ืขื‘ื“ื™ื ืŸ

The Gemara answers: The reason the oven must be fashioned of metal is because there are the two loaves, i.e., the public offering on Shavuot of two loaves from the new wheat, and the shewbread, i.e., the bread baked each week in a special form and displayed for the duration of one whole week on the table in the Sanctuary, whose baking is done in the oven, and also whose sanctification occurs in the oven. Because these offerings are not kneaded in a service vessel, they are sanctified only by being placed in the oven, and therefore the oven is a service vessel; and we do not make a service vessel of earthenware.

ื•ืืคื™ืœื• ืจื‘ื™ ื™ื•ืกื™ ื‘ืจื‘ื™ ื™ื”ื•ื“ื” ืœื ืงืืžืจ ืืœื ื“ืขืฅ ืื‘ืœ ื“ื—ืจืก ืœื

And even Rabbi Yosei, son of Rabbi Yehuda, says only that a service vessel may be fashioned of wood, which is a somewhat significant material, but with regard to a service vessel fashioned of earthenware, he holds that this is not valid.

ืจื‘ ื™ืฆื—ืง ื‘ืจ ื™ื”ื•ื“ื” ื”ื•ื” ืจื’ื™ืœ ืงืžื™ื” ื“ืจืžื™ ื‘ืจ ื—ืžื ืฉื‘ืงื™ื” ื•ืื–ื™ืœ ืœืจื‘ ืฉืฉืช ื™ื•ืžื ื—ื“ ืคื’ืข ื‘ื™ื” ืืžืจ ืœื™ื” ืืœืงืคื˜ื ื ืงื˜ืŸ ืจื™ื—ื ืืชื™ ืœื” ืœื™ื“ ืžืฉื•ื ื“ืื–ืœืช ืœืš ืœืงืžื™ื” ื“ืจื‘ ืฉืฉืช ื”ื•ื™ืช ืœืš ื›ื™ ืจื‘ ืฉืฉืช

ยง The Gemara relates an incident related to the halakha of scouring and rinsing. Rav Yitzแธฅak bar Yehuda was initially accustomed to study Torah before Rami bar แธคama. After some time, he left him and went to study before Rav Sheshet. One day Rami bar แธคama met him and said to him colloquially: Did you assume, as many do, that when the chief of taxes [alkafta] grasped me by the hand, the fragrance of his hand came to my hand? Do you think that because you went away from me in order to study before Rav Sheshet, have you become like Rav Sheshet merely by association?

ืืžืจ ืœื™ื” ืœืื• ืžืฉื•ื ื”ื›ื™ ืžืจ ื›ื™ ื‘ืขื™ื ื ืžื™ืœืชื ืคืฉื™ื˜ ืœื™ ืžืกื‘ืจื ื›ื™ ืžืฉื›ื—ื ื ืžืชื ื™ืชื ืคืจื›ื ืœื” ืจื‘ ืฉืฉืช ื›ื™ ื‘ืขื™ื ื ืžื™ืœืชื ืžื™ื ื™ื” ืคืฉื™ื˜ ืœื™ ืžืžืชื ื™ืชื ื“ื›ื™ ื ืžื™ ืžืฉื›ื—ืช ืžืชื ื™ืชื ื•ืคืจื›ื ืžืชื ื™ืชื ื•ืžืชื ื™ืชื ื”ื™ื

Rav Yitzแธฅak bar Yehuda said to him: It is not due to that reason that I went to study before Rav Sheshet, but for another reason. As for you, Master, when I ask with regard to any matter, Master resolves the question for me through reasoning. Consequently, when I find a mishna that opposes that reasoning, it refutes Masterโ€™s proposed resolution. As for Rav Sheshet, when I ask of him a question concerning any matter, he resolves the question for me by citing a mishna. Consequently, when I also find a mishna, and that mishna refutes the proposed resolution, it is a dispute between one mishna and another mishna, which does not necessarily refute the mishna that he cited.

ืืžืจ ืœื™ื” ื‘ืขื™ ืžื™ื ื™ ืžื™ืœืชื ื“ืื™ืคืฉื™ื˜ ืœืš ื›ื™ ืžืชื ื™ืชื ื‘ืขื ืžื™ื ื™ื” ื‘ื™ืฉืœ ื‘ืžืงืฆืช ื›ืœื™ ื˜ืขื•ืŸ ืžืจื™ืงื” ื•ืฉื˜ื™ืคื” ืื• ืื™ืŸ ื˜ืขื•ืŸ ืืžืจ ืœื™ื” ืื™ื ื• ื˜ืขื•ืŸ ืžื™ื“ื™ ื“ื”ื•ื” ืื”ื–ืื”

Rami bar แธคama said to him: Ask me about a matter, which I will resolve for you in accordance with a mishna. Rav Yitzแธฅak bar Yehuda asked him: If one cooked a sin offering in only part of a vessel, does the entire vessel require scouring and rinsing, or does it not require scouring and rinsing? Rami bar แธคama said to him: The entire vessel does not require scouring and rinsing, just as it is taught concerning sprinkling the blood of a sin offering upon a garment. In the latter case, the mishna teaches (93b) that one must launder only the part of the garment on which the blood sprayed.

ื•ื”ื ืœื ืชื ื ื”ื›ื™ ืืžืจ ืœื™ื” ืžืกืชื‘ืจื ื›ื‘ื’ื“ ืžื” ื‘ื’ื“ ืื™ื ื• ื˜ืขื•ืŸ ื›ื™ื‘ื•ืก ืืœื ืžืงื•ื ื”ื“ื ืืฃ ื›ืœื™ ืื™ื ื• ื˜ืขื•ืŸ ืžืจื™ืงื” ื•ืฉื˜ื™ืคื” ืืœื ื‘ืžืงื•ื ื‘ื™ืฉื•ืœ

Rav Yitzแธฅak bar Yehuda replied: But the tanna does not teach this explicitly. Rami bar แธคama said to him: Nevertheless, it stands to reason that the scouring and rinsing of a vessel in which sacred meat was cooked should be like the laundering of a garment, as follows: Just as a garment requires laundering only in the place where the blood was sprayed, so too, it must be that a vessel requires scouring and rinsing only in the place where the meat underwent the process of cooking.

ืืžืจ ืœื™ื” ืžื™ ื“ืžื™ ื“ื ืœื ืžืคืขืคืข ื‘ื™ืฉื•ืœ ืžืคืขืคืข ื•ืขื•ื“ ืชื ื™ื ื—ื•ืžืจ ื‘ื”ื–ืื” ืžืžืจื™ืงื” ื•ืฉื˜ื™ืคื” ื•ื—ื•ืžืจ ื‘ืžืจื™ืงื” ื•ืฉื˜ื™ืคื” ืžื‘ื”ื–ืื”

Rav Yitzแธฅak bar Yehuda said to him: Are the situations comparable? Blood does not spread and penetrate all parts of the garment, but in the case of cooking, the flavor of the meat spreads throughout the entire vessel. Additionally, your reasoning opposes that which is taught in a baraita (Tosefta 10:15): A certain stringency applies to sprinkling more than it applies to scouring and rinsing; and a certain stringency applies to scouring and rinsing more than it applies to sprinkling.

ื—ื•ืžืจ ื‘ื”ื–ืื” ืฉื”ื–ืื” ื™ืฉื ื” ื‘ื—ื˜ืื•ืช ื”ื—ื™ืฆื•ื ื•ืช ื•ื‘ื—ื˜ืื•ืช ื”ืคื ื™ืžื™ื•ืช ื•ื™ืฉื ื” ืœืคื ื™ ื–ืจื™ืงื” ืžื” ืฉืื™ืŸ ื›ืŸ ื‘ืžืจื™ืงื” ื•ืฉื˜ื™ืคื”

The baraita continues: The stringency that applies to sprinkling is that the halakha of the sprinkling of blood on a garment applies to external sin offerings, brought on the altar in the Temple courtyard, and to internal sin offerings, whose blood is sprinkled on the altar in the Sanctuary; and the halakha of blood sprayed onto a garment applies if it sprays before the required sprinkling of the offeringโ€™s blood on the altar; which is not so in the case of scouring and rinsing. Scouring and rinsing are required only for external sin offerings, whose meat is eaten and therefore cooked; and it applies only after the sprinkling of blood on the altar, after which the meat may be eaten.

ื—ื•ืžืจ ื‘ืžืจื™ืงื” ื•ืฉื˜ื™ืคื” ืฉื”ืžืจื™ืงื” ื•ืฉื˜ื™ืคื” ื ื•ื”ื’ืช ื‘ื™ืŸ ื‘ืงื“ืฉื™ ืงื“ืฉื™ื ื‘ื™ืŸ ื‘ืงื“ืฉื™ื ืงืœื™ื ื‘ื™ืฉืœ ื‘ืžืงืฆืช ื”ื›ืœื™ ื˜ืขื•ืŸ ืžืจื™ืงื” ื•ืฉื˜ื™ืคื” ื›ืœ ื”ื›ืœื™ ืžื” ืฉืื™ืŸ ื›ืŸ ื‘ื”ื–ืื”

The baraita continues: The stringency that applies to scouring and rinsing is that the scouring and rinsing of vessels is practiced both for offerings of the most sacred order and for offerings of lesser sanctity; and even if one cooked in only part of the vessel, the entire vessel requires scouring and rinsing, which is not so in the case of errantly sprinkling blood onto a garment, for which one must launder only the place on which the blood sprayed.

ืืžืจ ืœื™ื” ืื™ ืชื ื™ื ืชื ื™ื ื•ื˜ืขืžื ืžืื™ ืืžืจ ืงืจื ื•ืื ื‘ื›ืœื™ ื ื—ืฉืช ื‘ืฉืœื” ื•ืืคื™ืœื• ื‘ืžืงืฆืช ื›ืœื™

Rami bar แธคama said to him: If this baraita is taught, it is taught, and I cannot take issue with it. The Gemara then clarifies: And what is the reason that an entire vessel requires scouring and rinsing even if one cooked the meat of an offering in only part of the vessel? The reason is that the verse states: โ€œAnd if it be cooked in a copper vessel, it shall be scoured and rinsed in waterโ€ (Leviticus 6:21). From the phrase โ€œin a copper vesselโ€ it is derived that even if the meat is cooked in only part of a vessel, the entire vessel must be scoured and rinsed.

ืื—ื“ ืงื“ืฉื™ ืงื“ืฉื™ื ื•ื›ื•ืณ ืชื ื• ืจื‘ื ืŸ ื—ื˜ืืช ืื™ืŸ ืœื™ ืืœื ื—ื˜ืืช ื›ืœ ืงื“ืฉื™ื ืžื ื™ืŸ ืชืœืžื•ื“ ืœื•ืžืจ ืงื“ืฉ ืงื“ืฉื™ื ื”ื™ื

ยง The mishna teaches: Whether the meat is from offerings of the most sacred order or whether it is from offerings of lesser sanctity, the vessels in which it is cooked must be scoured and rinsed. The Gemara cites a related baraita: The Sages taught: The Torah introduces the mitzva of scouring and rinsing with the qualifying statement: โ€œThis is the law of the sin offeringโ€ (Leviticus 6:18). From this verse I have derived only that the halakha with regard to scouring and rinsing applies to vessels in which a sin offering was cooked. From where do I derive that this halakha applies to vessels used for all sacrificial meat? The verse states: โ€œEvery male among the priests may eat of it; it is most sacredโ€ (Leviticus 6:22), to teach that this halakha applies to vessels used for all of the sacrificial meat that the priests eat.

ื™ื›ื•ืœ ืฉืื ื™ ืžืจื‘ื” ืืช ื”ืชืจื•ืžื” ืชืœืžื•ื“ ืœื•ืžืจ ืื•ืชื” ืคืจื˜ ืœืชืจื•ืžื” ื“ื‘ืจื™ ืจื‘ื™ ื™ื”ื•ื“ื” ืจื‘ื™ ืฉืžืขื•ืŸ ืื•ืžืจ ืงื“ืฉื™ ืงื“ืฉื™ื ื˜ืขื•ื ื™ืŸ ืžืจื™ืงื” ื•ืฉื˜ื™ืคื” ืงื“ืฉื™ื ืงืœื™ื ืื™ื ืŸ ื˜ืขื•ื ื™ืŸ ืžืจื™ืงื” ื•ืฉื˜ื™ืคื” ื“ื›ืชื™ื‘ ืงื“ืฉ ืงื“ืฉื™ื ืงื“ืฉื™ ืงื“ืฉื™ื ืื™ืŸ ืงื“ืฉื™ื ืงืœื™ื ืœื

The baraita continues: One might have thought that I should include vessels used for cooking teruma, the portion of the produce designated for the priest, as well, as it is also sacred and may be eaten only by a priest (see Leviticus 22:14). To counter this, the verse states: โ€œEvery male among the priests may eat of it; it is most sacredโ€ (Leviticus 6:22). The emphatic qualifier โ€œof itโ€ excludes teruma; this is the statement of Rabbi Yehuda. Rabbi Shimon says: Offerings of the most sacred order require scouring and rinsing, but offerings of lesser sanctity do not require scouring and rinsing, as it is written: โ€œMost sacred.โ€ Accordingly, with regard to offerings of the most sacred order, yes, scouring and rinsing is required; but for offerings of lesser sanctity, no, it is not required.

ืžืื™ ื˜ืขืžื ื“ืจื‘ื™ ื™ื”ื•ื“ื” ืžื“ืื™ืฆื˜ืจื™ืš ืืชื” ืœืžืขื•ื˜ื™ ืชืจื•ืžื” ืžื›ืœืœ ื“ืงื“ืฉื™ื ืงืœื™ื ื˜ืขื•ื ื™ืŸ ืžืจื™ืงื” ื•ืฉื˜ื™ืคื” ื•ืจื‘ื™ ืฉืžืขื•ืŸ ืืžืจ ืœืš ืืชื” ื›ื“ืืžืจื™ื ืŸ

The Gemara asks: The baraita explains Rabbi Shimonโ€™s reasoning; what is the reasoning of Rabbi Yehuda? The Gemara answers: Since the qualifying term โ€œof itโ€ was necessary to exclude teruma, by inference, it must be that vessels used for offerings of lesser sanctity require scouring and rinsing. If even offerings of lesser sanctity are excluded from the halakha of scouring and rinsing, it would be self-evident that the vessel used for teruma is exempt from scouring and rinsing. Accordingly, the direct exclusion of teruma indicates that the vessels used for offerings of lesser sanctity are not excluded. And Rabbi Shimon could have said to you: The term โ€œof itโ€ teaches a different halakha and excludes a disqualified sin offering from the halakha of scouring and rinsing, as we say earlier in this chapter (93a).

ื•ืชืจื•ืžื” ืœื ื‘ืขื™ื ืฉื˜ื™ืคื” ื•ืžืจื™ืงื” ื•ื”ืชื ื™ื ืงื“ืจื” ืฉื‘ื™ืฉืœ ื‘ื” ื‘ืฉืจ ืœื ื™ื‘ืฉืœ ื‘ื” ื—ืœื‘ ื•ืื ื‘ื™ืฉืœ ื‘ื ื•ืชืŸ ื˜ืขื ืชืจื•ืžื” ืœื ื™ื‘ืฉืœ ื‘ื” ื—ื•ืœื™ืŸ ื•ืื ื‘ื™ืฉืœ ื‘ื ื•ืชืŸ ื˜ืขื

The Gemara asks: And is it correct that with regard to a copper vessel used to cook teruma, it does not require rinsing and scouring? But isnโ€™t it taught in a baraita (Tosefta, Terumot 8:16): With regard to a pot in which one cooked meat, one may not cook milk in it; and if one cooked milk in it, the meat absorbed in the pot renders the milk forbidden if it imparts flavor to it. Similarly, if one cooked teruma in a pot, one may not cook non-sacred food in it; and if one cooked non-sacred food in it, the absorbed teruma renders the mixture sacred if it imparts flavor to it. Therefore, a pot requires purging with boiling liquid in order to expel the flavor of teruma from it.

ืืžืจ ืื‘ื™ื™ ืœื ืฆืจื™ื›ื ืืœื ืœื“ืืžืจ ืžืจ ื‘ื™ืฉืœ ื‘ืžืงืฆืช ื›ืœื™ ื˜ืขื•ืŸ ืžืจื™ืงื” ื•ืฉื˜ื™ืคื” ื›ืœ ื”ื›ืœื™ ื”ื ืชืจื•ืžื” ืœื ืฆืจื™ืš ืืœื ืžืงื•ื ื‘ื™ืฉื•ืœ

Three amoraโ€™im address the apparent inconsistency that while the Torah excludes vessels used for teruma from the halakha of scouring and rinsing, the baraita teaches that these vessels must be purged. Abaye said: When the verse excludes teruma from the halakha of scouring and rinsing, this is necessary only for that which the Master said: If one cooked in only part of the vessel, the entire vessel requires scouring and rinsing. By contrast, in this case, if teruma was cooked in only part of a vessel, one must perform scouring and rinsing only in the place of the cooking, and not in the whole vessel.

ืจื‘ื ืืžืจ ืœื ืฆืจื™ื›ื ืืœื ืœื“ืืžืจ ืžืจ ื‘ืžื™ื ื•ืœื ื‘ื™ื™ืŸ ื‘ืžื™ื ื•ืœื ื‘ืžื–ื•ื’ ื”ื ืืคื™ืœื• ื‘ื™ื™ืŸ ื•ืืคื™ืœื• ื‘ืžื–ื•ื’

Rava said: When the verse excludes teruma from the halakha of scouring and rinsing, that is necessary only for that which the Master said: The verse specifies: โ€œIt shall be scoured and rinsed in waterโ€ (Leviticus 6:21), but the vessel is not to be scoured and rinsed in wine. It must be scoured and rinsed โ€œin water,โ€ but not in diluted wine. By contrast, in this case, i.e., the vessel in which teruma was cooked, it may be scoured and rinsed even in wine, and even in diluted wine.

ืจื‘ื” ื‘ืจ ืขื•ืœื ืืžืจ ืœื ืฆืจื™ื›ื ืืœื ืœื“ืืžืจ ืžืจ ืžืจื™ืงื” ื•ืฉื˜ื™ืคื” ื‘ืฆื•ื ืŸ ื”ื ืืคื™ืœื• ื‘ื—ืžื™ืŸ

Rabba bar Ulla said: When the verse excludes teruma from the halakha of scouring and rinsing, this is necessary only for that which the Master said: One must perform scouring and rinsing with cold water, in addition to purging a vessel of its absorbed flavors with boiling water. By contrast, in this case, i.e., with regard to the vessel in which teruma was cooked, one may cleanse the vessel even by performing only the purging with boiling water, which removes the residue of the forbidden food, and omitting the cold water processes entirely.

ื”ื ื™ื—ื ืœืžืืŸ ื“ืืžืจ ืžืจื™ืงื” ื•ืฉื˜ื™ืคื” ื‘ืฆื•ื ืŸ ืืœื ืœืžืืŸ ื“ืืžืจ ืžืจื™ืงื” ื‘ื—ืžื™ืŸ ื•ืฉื˜ื™ืคื” ื‘ืฆื•ื ืŸ ืžืื™ ืื™ื›ื ืœืžื™ืžืจ ืฉื˜ื™ืคื” ื™ืชื™ืจืชื

The Gemara asks: This works out well according to the one who says that scouring and rinsing are performed with cold water; but according to the one who says that scouring is done by purging with hot water, and rinsing is a different procedure performed with cold water, what can be said? According to this opinion, the verse is also referring to purging; and if the verse excludes vessels used for teruma, how does the baraita teach that such vessels much be purged? The Gemara answers: According to the opinion that differentiates scouring, which is done with boiling water, from rinsing, which is done with cold water, the Torah excludes vessels used for teruma only from the additional rinsing that the Torah requires after the scouring.

ืžืชื ื™ืณ ืจื‘ื™ ื˜ืจืคื•ืŸ ืื•ืžืจ ื‘ื™ืฉืœ ืžืชื—ื™ืœืช ื”ืจื’ืœ ื™ื‘ืฉืœ ื‘ื• ื›ืœ ื”ืจื’ืœ ื•ื—ื›ืžื™ื ืื•ืžืจื™ื ืขื“ ื–ืžืŸ ืื›ื™ืœื” ืžืจื™ืงื” ื•ืฉื˜ื™ืคื” ืžืจื™ืงื” ื›ืžืจื™ืงืช ื”ื›ื•ืก ื•ืฉื˜ื™ืคื” ื›ืฉื˜ื™ืคืช ื”ื›ื•ืก ืžืจื™ืงื” ื•ืฉื˜ื™ืคื” ื‘ืฆื•ื ืŸ

MISHNA: Rabbi Tarfon says: If one cooked a sin offering in a copper vessel from the beginning of the pilgrimage Festival, one may cook in it for the entire pilgrimage Festival; he need not scour and rinse the vessel after every use. And the Rabbis say: One may not continue using it in this manner; rather, one must perform scouring and rinsing before the end of the period during which partaking of the particular cooked offering is permitted. Scouring is like the scouring of the inside of a cup, the cleaning done when wine sticks to the cup, and rinsing is like the rinsing of the outside of a cup. Scouring and rinsing are both performed with cold water.

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