## Zevachim Daf 97a

###### Zevachim 97a:1
[Zevachim 97a:1](https://torahapp.org/share/book/Zevachim/r/97a:1)

הַשַּׁפּוּד וְהָאַסְכָּלָא – מַגְעִילָן בְּחַמִּין.

**William Davidson Edition - English:**
With regard to **the spit and the** metal **grill [*askela*],** one **purges them in hot water.**


###### Zevachim 97a:2
[Zevachim 97a:2](https://torahapp.org/share/book/Zevachim/r/97a:2)

**גְּמָ׳** מַאי טַעְמָא דְּרַבִּי טַרְפוֹן? דְּאָמַר קְרָא: ״וּפָנִיתָ בַבֹּקֶר וְהָלַכְתָּ לְאֹהָלֶךָ״ – הַכָּתוּב עֲשָׂאָן לְכוּלָּן בֹּקֶר אֶחָד.

**William Davidson Edition - English:**
**GEMARA:** The mishna teaches that Rabbi Tarfon says: If one cooked a sin offering in a vessel from the beginning of the Festival, one may cook in it for the entire Festival without scouring and rinsing the vessel after every use and without being concerned that he is eating forbidden leftover meat. The Gemara asks: **What is the reasoning of Rabbi Tarfon?** The Gemara answers: It is **as the verse states** with regard to the Paschal offering: “And you shall roast and eat it in the place that the Lord your God shall choose; **and you shall turn in the morning, and go to your tents”** (Deuteronomy 16:7). Although one does not leave Jerusalem on the first morning of Passover, **the verse has rendered all of those** days over which one remains there equal to **one morning.**


###### Zevachim 97a:3
[Zevachim 97a:3](https://torahapp.org/share/book/Zevachim/r/97a:3)

מַתְקֵיף לַהּ רַב אַחָדְבוּי בַּר אַמֵּי: וְכִי אֵין פִּיגּוּל בָּרֶגֶל, וְאֵין נוֹתָר בָּרֶגֶל?!

**William Davidson Edition - English:**
**Rav Aḥadvoi bar Ami objects to this:** Can it be that all of the days of the Festival are considered a single day? **But is there no** prohibition against bringing **an offering that was sacrificed with the intent to consume it after its appointed time [*piggul*] during a pilgrimage Festival? And is there no** prohibition of ***notar*,** consuming sacrificial meat beyond its appointed time, **during a pilgrimage Festival?** Both these prohibitions are based on the premise that each offering may be eaten over a limited time far less than the duration of the entire Festival.


###### Zevachim 97a:4
[Zevachim 97a:4](https://torahapp.org/share/book/Zevachim/r/97a:4)

וְכִי תֵּימָא הָכִי נָמֵי; וְהָתַנְיָא, רַבִּי נָתָן אוֹמֵר: לֹא אָמַר רַבִּי טַרְפוֹן אֶלָּא זוֹ בִּלְבַד!

**William Davidson Edition - English:**
**And if you would say: Indeed,** neither *piggul* nor *notar* apply during a Festival, that is difficult: **But it is taught** in a *baraita* that **Rabbi Natan says: Rabbi Tarfon said** that an entire Festival is considered a single day **only** with regard to **this,** the *halakhot* of scouring and rinsing, **alone,** and not with regard to other *halakhot*, including *piggul* and *notar*. Evidently, his opinion is not based on the cited verse.


###### Zevachim 97a:5
[Zevachim 97a:5](https://torahapp.org/share/book/Zevachim/r/97a:5)

אֶלָּא כִּדְרַב נַחְמָן אָמַר רַבָּה בַּר אֲבוּהּ – דְּאָמַר רַב נַחְמָן אָמַר רַבָּה בַּר אֲבוּהּ: כׇּל יוֹם וָיוֹם נַעֲשֶׂה גִּיעוּל לַחֲבֵירוֹ.

**William Davidson Edition - English:**
The Gemara continues: **Rather,** one must explain that Rabbi Tarfon’s opinion accords **with that which Rav Naḥman says** citing **Rabba bar Avuh. As Rav Naḥman says** that **Rabba bar Avuh says:** Scouring and rinsing does not need to be done every day in order to avoid eating the taste of forbidden leftover meat, because while the vessels are used for repeatedly cooking various types of sacrificial meat, the meat of **each and every day becomes a purging agent for the other** food, that which is already absorbed in the vessel from the prior day. Therefore, only after the Festival, when the vessel is not being used, must the pot be scoured and rinsed.


###### Zevachim 97a:6
[Zevachim 97a:6](https://torahapp.org/share/book/Zevachim/r/97a:6)

וַחֲכָמִים אוֹמְרִים: עַד זְמַן אֲכִילָה כּוּ׳. מַאי קָאָמַר? אָמַר רַב נַחְמָן אָמַר רַבָּה בַּר אֲבוּהּ: מַמְתִּין לָהּ עַד זְמַן אֲכִילָה, וַהֲדַר עָבֵיד לַהּ מְרִיקָה וּשְׁטִיפָה.

**William Davidson Edition - English:**
§ The mishna teaches: **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. **What** is the mishna **saying? Rav Naḥman said** that **Rabba bar Avuh said: One waits for** the copper vessel **so long as** it remains **the period of partaking, and then** he **performs scouring and rinsing on it.**


###### Zevachim 97a:7
[Zevachim 97a:7](https://torahapp.org/share/book/Zevachim/r/97a:7)

מְנָהָנֵי מִילֵּי? אָמַר רַבִּי יוֹחָנָן מִשּׁוּם אַבָּא יוֹסֵי בֶּן אַבָּא: כְּתִיב ״וּמֹרַק וְשֻׁטַּף״, וּכְתִיב ״כׇּל זָכָר בַּכֹּהֲנִים יֹאכַל״. הָא כֵּיצַד? מַמְתִּין לָהּ עַד זְמַן אֲכִילָה, וַהֲדַר עָבֵיד לַהּ מְרִיקָה וּשְׁטִיפָה.

**William Davidson Edition - English:**
**From where are these matters** derived? **Rabbi Yoḥanan says in the name of Abba Yosei bar Abba: It is written** about a copper vessel in which a sin offering was cooked: **“It shall be scoured and rinsed** in water” (Leviticus 6:21); **and it is written** in the following verse: **“Every male among the priests may eat** it.” **How so,** i.e., what are the verses teaching through this juxtaposition? One **waits with it until** the end of **the period of partaking and then performs scouring and rinsing on it.**


###### Zevachim 97a:8
[Zevachim 97a:8](https://torahapp.org/share/book/Zevachim/r/97a:8)

מְרִיקָה כִּמְרִיקַת הַכּוֹס, שְׁטִיפָה כִּשְׁטִיפַת הַכּוֹס. תָּנוּ רַבָּנַן: מְרִיקָה וּשְׁטִיפָה – בְּצוֹנֵן. דִּבְרֵי רַבִּי. וַחֲכָמִים אוֹמְרִים: מְרִיקָה בְּחַמִּין, וּשְׁטִיפָה בְּצוֹנֵן.

**William Davidson Edition - English:**
§ The mishna teaches: **Scouring** is **like the scouring of a cup,** and **rinsing** is **like the rinsing of a cup;** and scouring and rinsing are both performed with cold water. **The Sages taught** in a *baraita*: **Scouring and rinsing** are both performed **with cold** water; this is **the statement of Rabbi** Yehuda HaNasi. **And the Rabbis say: Scouring** is performed **with hot** water, **and rinsing** is performed **with cold** water.


###### Zevachim 97a:9
[Zevachim 97a:9](https://torahapp.org/share/book/Zevachim/r/97a:9)

מַאי טַעְמָא דְּרַבָּנַן? מִידֵּי דְּהָוֵה אַגִּיעוּלֵי גוֹיִם. וְרַבִּי אָמַר לָךְ: הַגְעָלָה לָא קָאָמֵינָא; כִּי קָאָמֵינָא – לִמְרִיקָה וּשְׁטִיפָה דְּבָתַר הַגְעָלָה.

**William Davidson Edition - English:**
**What is the reasoning of the Rabbis?** They hold that this *halakha* is **just as it is with** regard to **purging** the used vessels acquired from **gentiles,** for which purging the forbidden absorptions must be performed with hot water. **And Rabbi** Yehuda HaNasi could have **said to you: I do not say** this statement about **purging,** which must certainly be performed with hot water. Rather, **when I say** my opinion, it is **with regard to** the mitzva of **scouring and rinsing, which is** performed **after purging.**


###### Zevachim 97a:10
[Zevachim 97a:10](https://torahapp.org/share/book/Zevachim/r/97a:10)

וְרַבָּנַן – אִם כֵּן, לִכְתּוֹב קְרָא אוֹ ״מֹרַק מֹרַק״ אוֹ ״שֻׁטַּף שֻׁטַּף״; מַאי ״וּמֹרַק וְשֻׁטַּף״? שְׁמַע מִינַּהּ: מְרִיקָה בְּחַמִּין, וּשְׁטִיפָה בְּצוֹנֵן.

**William Davidson Edition - English:**
**And the Rabbis** could reply: **If so,** that scouring and rinsing are both performed in the same manner, **let the verse write** the same verb to describe both processes, namely **either:** It shall be **scoured** and **scoured** in water, **or:** It shall be **rinsed** and **rinsed** in water. **What** is meant by the formula: **“It shall be scoured and rinsed** in water”? **Conclude from** the use of two verbs that **scouring** is performed **with hot** water, **and rinsing** is performed **with cold** water.


###### Zevachim 97a:11
[Zevachim 97a:11](https://torahapp.org/share/book/Zevachim/r/97a:11)

וְרַבִּי – אִי כְּתִיב ״וּמֹרַק מֹרַק״, הֲוָה אָמֵינָא: תְּרֵי זִימְנֵי ״מֹרַק״, אוֹ תְּרֵי זִימְנֵי ״שֻׁטַּף״; לְכָךְ כְּתִיב ״וּמֹרַק וְשֻׁטַּף״, לוֹמַר לָךְ: מְרִיקָה – כִּמְרִיקַת הַכּוֹס, שְׁטִיפָה – כִּשְׁטִיפַת הַכּוֹס.

**William Davidson Edition - English:**
**And Rabbi** Yehuda HaNasi could reply: **If it were written: It shall be scoured** and **scoured,** or: It shall be rinsed and rinsed, **I would say** that the vessel must be **scoured two times, or** that it must be **rinsed two times. Therefore, it is written: “It shall be scoured and rinsed,” to tell you** that even if both are performed with cold water, there are two distinct actions: **Scouring** is **like the scouring of** the inside of **a cup,** and **rinsing** is **like the rinsing of** the outside of **a cup.**


###### Zevachim 97a:12
[Zevachim 97a:12](https://torahapp.org/share/book/Zevachim/r/97a:12)

**מַתְנִי׳** בִּישֵּׁל בּוֹ קָדָשִׁים וְחוּלִּין, אוֹ קׇדְשֵׁי קָדָשִׁים וְקָדָשִׁים קַלִּים; אִם יֵשׁ בָּהֶן בְּנוֹתֵן טַעַם – הֲרֵי הַקַּלִּים נֶאֱכָלִין כַּחֲמוּרִין שֶׁבָּהֶן, וְאֵינָן טְעוּנִין מְרִיקָה וּשְׁטִיפָה, וְאֵינָן פּוֹסְלִים בְּמַגָּע.

**William Davidson Edition - English:**
**MISHNA:** If one **cooked in** one vessel **sacrificial** meat **and non-sacred** meat, **or** the meat of **offerings of the most sacred order and** the meat of **offerings of lesser sanctity,** the status of the food depends upon the taste of the stringent substance. **If there is** enough **of** the more sacred meat **to impart flavor** to the less sacred or non-sacred meat, then **the lenient** components of the mixtures must **be eaten in accordance with** the restrictions of **the stringent** components **therein,** insofar as who may partake of them, as well as the time when and the place where they may be eaten. **And** the copper vessels in which the lenient components were cooked **do not require scouring and rinsing, and** the lenient components **do not disqualify** pieces of meat **through contact.** With regard to these principles, the lenient components do not assume the status of the stringent components.


###### Zevachim 97a:13
[Zevachim 97a:13](https://torahapp.org/share/book/Zevachim/r/97a:13)

רָקִיק שֶׁנָּגַע בְּרָקִיק, וַחֲתִיכָה בַּחֲתִיכָה – לֹא כׇּל הָרְקִיקִין וְלֹא כׇּל הַחֲתִיכוֹת אֲסוּרִין; אֵינוֹ אָסוּר אֶלָּא בִּמְקוֹם שֶׁבָּלַע.

**William Davidson Edition - English:**
In the case of a fit **wafer that touched** an unfit **wafer or a piece** of sacrificial meat that touched an unfit **piece** of sacrificial meat, **neither all the wafers nor all the pieces** of meat **are forbidden. No** part is **forbidden other than** that which is **in the place where** the item **absorbed** taste from the unfit wafers or pieces.


###### Zevachim 97a:14
[Zevachim 97a:14](https://torahapp.org/share/book/Zevachim/r/97a:14)

**גְּמָ׳** מַאי קָאָמַר? אִם יֵשׁ בָּהֶן בְּנוֹתֵן טַעַם – הֲרֵי הַקַּלִּין נֶאֱכָלִין כַּחֲמוּרִין, וּטְעוּנִין מְרִיקָה וּשְׁטִיפָה, וּפוֹסְלִין בְּמַגָּע;

**William Davidson Edition - English:**
**GEMARA:** According to the mishna, if the more sacred meat imparts flavor to the less sacred or non-sacred meat, then the lenient meat is to be treated in the same manner as the more sacred meat. Concurrently, their vessels do not require scouring and rinsing, and the lenient components do not disqualify pieces of meat through contact. The Gemara asks: **What is** the mishna **saying?** Is this not inconsistent? The Gemara answers: The mishna must be understood otherwise: **If there is** enough **of** the more sacred meat **to impart flavor** to the less sacred or non-sacred meat, then **the lenient** components of the mixtures must **be eaten in accordance with** the restrictions of **the stringent** components. Moreover, the copper vessels in which the lenient components were cooked do **require scouring and rinsing, and** the lenient components do **disqualify** pieces of meat **through contact.**


###### Zevachim 97a:15
[Zevachim 97a:15](https://torahapp.org/share/book/Zevachim/r/97a:15)

אֵין בָּהֶן בְּנוֹתֵן טַעַם – אֵין הַקַּלִּין נֶאֱכָלִין כַּחֲמוּרִים, וְאֵין טְעוּנִין מְרִיקָה וּשְׁטִיפָה, וְאֵין פּוֹסְלִין בְּמַגָּע.

**William Davidson Edition - English:**
The Gemara continues: **If** the more sacred meat **is not sufficient to impart flavor** to the less sacred or non-sacred meat, then **the lenient** components of the mixtures **are not eaten in accordance with** the restrictions of **the stringent** components. Moreover, the copper vessels in which the lenient components were cooked **do not require scouring and rinsing, and** the lenient components **do not disqualify** pieces of meat **through contact.**


###### Zevachim 97a:16
[Zevachim 97a:16](https://torahapp.org/share/book/Zevachim/r/97a:16)

נְהִי דְּקׇדְשֵׁי קָדָשִׁים לָא בָּעוּ, קָדָשִׁים קַלִּים נִיבְעֵי!

**William Davidson Edition - English:**
The Gemara asks: If the offerings of the most sacred order do not impart taste to the offerings of lesser sanctity, **granted,** the vessels **do not require** scouring and rinsing commensurate with vessels used to cook **offerings of the most sacred order.** But isn’t it so that the vessels **should** nevertheless **require** scouring and rinsing by virtue of having been used for **offerings of lesser sanctity?**


###### Zevachim 97a:17
[Zevachim 97a:17](https://torahapp.org/share/book/Zevachim/r/97a:17)

אָמַר אַבָּיֵי: מַאי ״אֵין טְעוּנִין״ דְּקָאָמַר? קׇדְשֵׁי קָדָשִׁים. אֲבָל קָדָשִׁים קַלִּים – טְעוּנִין. רָבָא אָמַר: הָא מַנִּי – רַבִּי שִׁמְעוֹן הִיא, דְּאָמַר: קָדָשִׁים קַלִּים אֵין טְעוּנִין מְרִיקָה וּשְׁטִיפָה.

**William Davidson Edition - English:**
**Abaye said: What** is the meaning of: **Do not require, which** the mishna **states?** It means only that the vessels do not require scouring and rinsing commensurate with vessels used to cook **offerings of the most sacred order, but** they **do require** scouring and rinsing as vessels used to cook **offerings of lesser sanctity. Rava said:** In accordance with **whose** opinion **is this** mishna? **It is** in accordance with the opinion of **Rabbi Shimon, who says:** Vessels used to cook **offerings of lesser sanctity do not require scouring and rinsing** at all.


###### Zevachim 97a:18
[Zevachim 97a:18](https://torahapp.org/share/book/Zevachim/r/97a:18)

בִּשְׁלָמָא לְרָבָא, הַיְינוּ דְּקָתָנֵי: אוֹ קׇדְשֵׁי קָדָשִׁים וְקָדָשִׁים קַלִּים. אֶלָּא לְאַבָּיֵי, תַּרְתֵּי לְמָה לִי?

**William Davidson Edition - English:**
The Gemara analyzes: **Granted,** according **to** the opinion of **Rava, this** explanation is consistent with **that which** the mishna **teaches:** If one cooked in one vessel sacrificial meat and non-sacred meat, **or** the meat of **offerings of the most sacred order and** the meat of **offerings of lesser sanctity.** The mishna provides a second scenario in order to teach that vessels used to cook offerings of lesser sanctity do not require scouring and rinsing, in accordance with the opinion of Rabbi Shimon. **But** according **to Abaye, why do I** need **two** cases to teach the single principle that a substance is nullified if its presence is insufficient to impart flavor?


###### Zevachim 97a:19
[Zevachim 97a:19](https://torahapp.org/share/book/Zevachim/r/97a:19)

צְרִיכִי; דְּאִי תְּנָא קָדָשִׁים וְחוּלִּין, הֲוָה אָמֵינָא: חוּלִּין הוּא דִּמְבַטְּלִי קָדָשִׁים, דְּלָאו מִינַּיְיהוּ; אֲבָל קׇדְשֵׁי קָדָשִׁים וְקָדָשִׁים קַלִּים – אֵימָא לָא.

**William Davidson Edition - English:**
The Gemara answers: Even according to Abaye, both cases **are necessary,** in order to teach a *halakha* with regard to nullification. **As, had** the mishna **taught** only the case of **sacrificial** meat **and non-sacred** meat, **I would say** that **it is non-sacred** meat **that can nullify sacrificial** meat, **as** sacrificial meat is **not its type. But** with regard to **offerings of the most sacred order and offerings of lesser sanctity, I would say:** The offerings of lesser sanctity do **not** nullify those other offerings, because they are of the same type.


###### Zevachim 97a:20
[Zevachim 97a:20](https://torahapp.org/share/book/Zevachim/r/97a:20)

וְאִי תְּנָא קׇדְשֵׁי קָדָשִׁים וְקָדָשִׁים קַלִּים, הֲוָה אָמֵינָא: קָדָשִׁים הוּא דְּאַלִּימִי לְבַטּוֹלֵי קָדָשִׁים, אֲבָל חוּלִּין – אֵימָא לָא; צְרִיכָא.

**William Davidson Edition - English:**
**And had** the mishna **taught** only the case of **offerings of the most sacred order and offerings of lesser sanctity, I would say** that **it is sacrificial** meat **that is strong** enough **to nullify** other **sacrificial** meat; **but** with regard to **non-sacred** meat, **I would say:** It is **not** strong enough to nullify sacrificial meat. Therefore, it is **necessary** for the mishna to teach both cases.


###### Zevachim 97a:21
[Zevachim 97a:21](https://torahapp.org/share/book/Zevachim/r/97a:21)

רָקִיק שֶׁהִגִּיעַ בְּרָקִיק כּוּ׳. תָּנוּ רַבָּנַן: ״כֹּל אֲשֶׁר יִגַּע״ – יָכוֹל אֲפִילּוּ שֶׁלֹּא בָּלַע? תַּלְמוּד לוֹמַר: ״בִּבְשָׂרָהּ״ –

**William Davidson Edition - English:**
§ The mishna teaches: In the case of a fit **wafer that reached** an unfit **wafer** or a piece of sacrificial meat that touched an unfit piece of sacrificial meat, neither all the wafers nor all the pieces are forbidden. No part is forbidden other than that which is in the place where the item absorbed taste from the unfit wafers or pieces. In relation to this *halakha*, **the Sages taught** in a *baraita*: With regard to a sin offering, the verse states: **“Whatever shall touch** its flesh shall be sacred” (Leviticus 6:20). One **might** have thought that this applies to all contact, **even** if the other piece **did not absorb** any flavor from the meat of the sin offering. To counter this, **the** same **verse states: “With its flesh [*bivsarah*]”** which can also be translated: In its flesh.