## Zevachim Daf 96b

###### Zevachim 96b:1
[Zevachim 96b:1](https://torahapp.org/share/book/Zevachim/r/96b:1)

וַאֲפִילּוּ רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה לָא קָאָמַר אֶלָּא דְּעֵץ, אֲבָל דְּחֶרֶס לָא.

**William Davidson Edition - English:**
**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.


###### Zevachim 96b:2
[Zevachim 96b:2](https://torahapp.org/share/book/Zevachim/r/96b:2)

רַב יִצְחָק בַּר יְהוּדָה הֲוָה רְגִיל קַמֵּיהּ דְּרָמֵי בַּר חָמָא, שַׁבְקֵיהּ וַאֲזַל לְרַב שֵׁשֶׁת. יוֹמָא חַד פְּגַע בֵּיהּ, אֲמַר לֵיהּ: אַלְקַפְטָא נַקְטַן, רֵיחָא אָתֵי לַהּ לְיָד?! מִשּׁוּם דְּאָזְלַתְּ לָךְ לְקַמֵּיהּ דְּרַב שֵׁשֶׁת, הָוֵית לָךְ כִּי רַב שֵׁשֶׁת?!

**William Davidson Edition - English:**
§ The Gemara relates an incident related to the *halakha* of scouring and rinsing. **Rav Yitzḥak bar Yehuda was** initially **accustomed** to study Torah **before Rami bar Ḥama.** After some time, **he left him and went to** study before **Rav Sheshet. One day** Rami bar Ḥama **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?


###### Zevachim 96b:3
[Zevachim 96b:3](https://torahapp.org/share/book/Zevachim/r/96b:3)

אֲמַר לֵיהּ: לָאו מִשּׁוּם הָכִי; מָר – כִּי בָּעֵינָא מִילְּתָא, פָּשֵׁיט לִי מִסְּבָרָא; כִּי מַשְׁכַּחְנָא מַתְנִיתָא – פָּרְכָא לַהּ. רַב שֵׁשֶׁת – כִּי בָּעֵינָא מִילְּתָא מִינֵּיהּ, פָּשֵׁיט לִי מִמַּתְנִיתָא; דְּכִי נָמֵי מַשְׁכַּחַתְּ מַתְנִיתָא וּפָרְכָא – מַתְנִיתָא וּמַתְנִיתָא הִיא.

**William Davidson Edition - English:**
Rav Yitzḥak 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** Master’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.


###### Zevachim 96b:4
[Zevachim 96b:4](https://torahapp.org/share/book/Zevachim/r/96b:4)

אֲמַר לֵיהּ: בְּעִי מִינַּי מִילְּתָא, דְּאִיפְשִׁיט לָךְ כִּי מַתְנִיתָא. בְּעָא מִינֵּיהּ: בִּישֵּׁל בְּמִקְצָת כְּלִי – טָעוּן מְרִיקָה וּשְׁטִיפָה, אוֹ אֵין טָעוּן? אֲמַר לֵיהּ: אֵינוֹ טָעוּן, מִידֵּי דְּהָוֵה אַהַזָּאָה.

**William Davidson Edition - English:**
Rami bar Ḥama **said to him: Ask me** about **a matter, which I** will **resolve for you in accordance with a mishna.** Rav Yitzḥak 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 Ḥama **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.


###### Zevachim 96b:5
[Zevachim 96b:5](https://torahapp.org/share/book/Zevachim/r/96b:5)

וְהָא לָא תְּנָא הָכִי! אֲמַר לֵיהּ: מִסְתַּבְּרָא כְּבֶגֶד – מָה בֶּגֶד אֵינוֹ טָעוּן כִּיבּוּס אֶלָּא מְקוֹם הַדָּם, אַף כְּלִי אֵינוֹ טָעוּן מְרִיקָה וּשְׁטִיפָה אֶלָּא בִּמְקוֹם בִּישּׁוּל.

**William Davidson Edition - English:**
Rav Yitzḥak bar Yehuda replied: **But the *tanna* does not teach this** explicitly. Rami bar Ḥama **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.**


###### Zevachim 96b:6
[Zevachim 96b:6](https://torahapp.org/share/book/Zevachim/r/96b:6)

אֲמַר לֵיהּ: מִי דָּמֵי?! דָּם לָא מְפַעְפַּע, בִּישּׁוּל מְפַעְפַּע! וְעוֹד, תַּנְיָא: חוֹמֶר בְּהַזָּאָה מִמְּרִיקָה וּשְׁטִיפָה, וְחוֹמֶר בִּמְרִיקָה וּשְׁטִיפָה מִבְּהַזָּאָה:

**William Davidson Edition - English:**
Rav Yitzḥak 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.**


###### Zevachim 96b:7
[Zevachim 96b:7](https://torahapp.org/share/book/Zevachim/r/96b:7)

חוֹמֶר בְּהַזָּאָה – שֶׁהַזָּאָה יֶשְׁנָהּ בְּחַטָּאוֹת הַחִיצוֹנוֹת וּבְחַטָּאוֹת הַפְּנִימִיּוֹת, וְיֶשְׁנָהּ לִפְנֵי זְרִיקָה; מַה שֶּׁאֵין כֵּן בִּמְרִיקָה וּשְׁטִיפָה.

**William Davidson Edition - English:**
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 offering’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.


###### Zevachim 96b:8
[Zevachim 96b:8](https://torahapp.org/share/book/Zevachim/r/96b:8)

חוֹמֶר בִּמְרִיקָה וּשְׁטִיפָה – שֶׁהַמְּרִיקָה וּשְׁטִיפָה נוֹהֶגֶת בֵּין בְּקׇדְשֵׁי קָדָשִׁים בֵּין בְּקָדָשִׁים קַלִּים, בִּישֵּׁל בְּמִקְצָת הַכְּלִי – טָעוּן מְרִיקָה וּשְׁטִיפָה כָּל הַכְּלִי; מַה שֶּׁאֵין כֵּן בְּהַזָּאָה.

**William Davidson Edition - English:**
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.


###### Zevachim 96b:9
[Zevachim 96b:9](https://torahapp.org/share/book/Zevachim/r/96b:9)

אֲמַר לֵיהּ: אִי תַּנְיָא תַּנְיָא. וְטַעְמָא מַאי? אָמַר קְרָא: ״וְאִם בִּכְלִי נְחֹשֶׁת בֻּשָּׁלָה״ – וַאֲפִילּוּ בְּמִקְצָת כְּלִי.

**William Davidson Edition - English:**
Rami bar Ḥama **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: “And if it be cooked in a copper vessel,** it shall be scoured and rinsed in water” (Leviticus 6:21). From the phrase “in a copper vessel” it is derived that **even** if the meat is cooked **in** only **part of a vessel,** the entire vessel must be scoured and rinsed.


###### Zevachim 96b:10
[Zevachim 96b:10](https://torahapp.org/share/book/Zevachim/r/96b:10)

אֶחָד קׇדְשֵׁי קֳדָשִׁים וְכוּ׳. תָּנוּ רַבָּנַן: ״חַטָּאת״ – אֵין לִי אֶלָּא חַטָּאת, כׇּל קָדָשִׁים מִנַּיִן? תַּלְמוּד לוֹמַר: ״קֹדֶשׁ קָדָשִׁים הִיא״.

**William Davidson Edition - English:**
§ 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: “This is the law of the **sin offering”** (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:** “Every male among the priests may eat of it; **it is most sacred”** (Leviticus 6:22), to teach that this *halakha* applies to vessels used for all of the sacrificial meat that the priests eat.


###### Zevachim 96b:11
[Zevachim 96b:11](https://torahapp.org/share/book/Zevachim/r/96b:11)

יָכוֹל שֶׁאֲנִי מְרַבֶּה אֶת הַתְּרוּמָה? תַּלְמוּד לוֹמַר: ״אוֹתָהּ״ – פְּרָט לִתְרוּמָה. דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי שִׁמְעוֹן אוֹמֵר: קׇדְשֵׁי קָדָשִׁים טְעוּנִין מְרִיקָה וּשְׁטִיפָה, קָדָשִׁים קַלִּים אֵינָן טְעוּנִין מְרִיקָה וּשְׁטִיפָה. דִּכְתִיב: ״קֹדֶשׁ קָדָשִׁים״ – קׇדְשֵׁי קָדָשִׁים אֵין, קָדָשִׁים קַלִּים לָא.

**William Davidson Edition - English:**
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:** “Every male among the priests may eat **of it;** it is most sacred” (Leviticus 6:22). The emphatic qualifier “of it” **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: “Most sacred.”** 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.


###### Zevachim 96b:12
[Zevachim 96b:12](https://torahapp.org/share/book/Zevachim/r/96b:12)

מַאי טַעְמָא דְּרַבִּי יְהוּדָה? מִדְּאִיצְטְרִיךְ ״אוֹתָהּ״ לְמַעוֹטֵי תְּרוּמָה, מִכְּלָל דְּקָדָשִׁים קַלִּים טְעוּנִין מְרִיקָה וּשְׁטִיפָה. וְרַבִּי שִׁמְעוֹן אָמַר לָךְ: ״אוֹתָהּ״ כִּדְאָמְרִינַן.

**William Davidson Edition - English:**
The Gemara asks: The *baraita* explains Rabbi Shimon’s reasoning; **what is the reasoning of Rabbi Yehuda?** The Gemara answers: **Since** the qualifying term **“of it” 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 **“of it”** 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).


###### Zevachim 96b:13
[Zevachim 96b:13](https://torahapp.org/share/book/Zevachim/r/96b:13)

וּתְרוּמָה לָא בָּעֲיָא שְׁטִיפָה וּמְרִיקָה?! וְהָתַנְיָא: קְדֵרָה שֶׁבִּישֵּׁל בָּהּ בָּשָׂר לֹא יְבַשֵּׁל בָּהּ חָלָב, וְאִם בִּישֵּׁל – בְּנוֹתֵן טַעַם. תְּרוּמָה לֹא יְבַשֵּׁל בָּהּ חוּלִּין, וְאִם בִּישֵּׁל – בְּנוֹתֵן טַעַם!

**William Davidson Edition - English:**
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 isn’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.


###### Zevachim 96b:14
[Zevachim 96b:14](https://torahapp.org/share/book/Zevachim/r/96b:14)

אָמַר אַבָּיֵי, לָא צְרִיכָא אֶלָּא לִדְאָמַר מָר: בִּישֵּׁל בְּמִקְצָת כְּלִי – טָעוּן מְרִיקָה וּשְׁטִיפָה כָּל הַכְּלִי. הָא תְּרוּמָה – לָא צְרִיךְ אֶלָּא מְקוֹם בִּישּׁוּל.

**William Davidson Edition - English:**
Three *amora’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.


###### Zevachim 96b:15
[Zevachim 96b:15](https://torahapp.org/share/book/Zevachim/r/96b:15)

רָבָא אָמַר, לָא צְרִיכָא אֶלָּא לִדְאָמַר מָר: ״בַּמָּיִם״ – וְלֹא בְּיַיִן, ״בַּמָּיִם״ – וְלֹא בְּמָזוּג. הָא – אֲפִילּוּ בְּיַיִן וַאֲפִילּוּ בְּמָזוּג.

**William Davidson Edition - English:**
**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: “It shall be scoured and rinsed **in water”** (Leviticus 6:21), **but** the vessel is **not** to be scoured and rinsed **in wine.** It must be scoured and rinsed **“in water,” 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.


###### Zevachim 96b:16
[Zevachim 96b:16](https://torahapp.org/share/book/Zevachim/r/96b:16)

רַבָּה בַּר עוּלָּא אָמַר, לָא צְרִיכָא אֶלָּא לִדְאָמַר מָר: מְרִיקָה וּשְׁטִיפָה בְּצוֹנֵן. הָא – אֲפִילּוּ בְּחַמִּין.

**William Davidson Edition - English:**
**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.


###### Zevachim 96b:17
[Zevachim 96b:17](https://torahapp.org/share/book/Zevachim/r/96b:17)

הָנִיחָא לְמַאן דְּאָמַר: מְרִיקָה וּשְׁטִיפָה בְּצוֹנֵן; אֶלָּא לְמַאן דְּאָמַר: מְרִיקָה בְּחַמִּין וּשְׁטִיפָה בְּצוֹנֵן – מַאי אִיכָּא לְמֵימַר? שְׁטִיפָה יַתִּירְתָּא.

**William Davidson Edition - English:**
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 must 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.


###### Zevachim 96b:18
[Zevachim 96b:18](https://torahapp.org/share/book/Zevachim/r/96b:18)

**מַתְנִי׳** רַבִּי טַרְפוֹן אוֹמֵר: בִּישֵּׁל מִתְּחִילַּת הָרֶגֶל – יְבַשֵּׁל בּוֹ כָּל הָרֶגֶל. וַחֲכָמִים אוֹמְרִים: עַד זְמַן אֲכִילָה. מְרִיקָה וּשְׁטִיפָה – מְרִיקָה כִּמְרִיקַת הַכּוֹס, וּשְׁטִיפָה כִּשְׁטִיפַת הַכּוֹס. מְרִיקָה וּשְׁטִיפָה בְּצוֹנֵן.

**William Davidson Edition - English:**
**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.