Meriká ustifá — Source Sheets

Leviticus 6:20ויקרא ו׳:כ׳

Anything that touches its flesh shall become holy; and if any of its blood is spattered upon a garment, you shall wash the bespattered part in the sacred precinct.

Leviticus 6:21ויקרא ו׳:כ״א

An earthen vessel in which it was boiled shall be broken; if it was boiled in a copper vessel, [the vessel] shall be scoured and rinsed with water.

Mishnah Zevachim 11:3משנה זבחים י״א:ג׳

If [blood] spurted [direct] from the [animal's] throat onto a garment, it does not require washing. From the horn or from the base [of the altar], it does not require washing. If it spilled out on to the floor [of the Temple] and [the priest] collected it, [and then it splattered onto a garment] it does not require washing. Only blood which was received in a vessel and is fit for sprinkling requires washing. If [the blood] spurted on to the hide, before it was flayed, it does not require washing. [If it spurted] after it was flayed, it requires washing, the words of Rabbi Judah. Rabbi Eliezer says: even [if it spurted on the skin] after it was flayed [it does not require washing]. Only the place of the blood requires washing. And whatever is eligible to contract uncleanness, And whatever is fit for washing.

Mishnah Zevachim 11:4משנה זבחים י״א:ד׳

Whether a garment, a sack, or a hide, it requires washing in a holy place. The breaking of an earthen vessel must be in a holy place. And the scouring and rinsing of a copper vessel must be in a holy place. In this the hatat is more stringent than [other] sacrifices of higher sanctity.

Mishnah Zevachim 11:7משנה זבחים י״א:ז׳

Whether one boiled in it or poured boiling [sacrificial flesh] into it, whether most sacred sacrifices or lesser sacrifices, [the pot] requires scouring and rinsing. Rabbi Shimon says: lesser sacrifices do not require scouring and rinsing. Rabbi Tarfon says: if one boiled [sacrifices in a pot] at the beginning of a festival, he can boil in it during the whole festival. But the sages say: until the time of eating, scouring and rinsing. Scouring is done as the scouring of a goblet; and rinsing is as the rinsing of a goblet, Scouring [in hot water] and rinsing in cold [water]. The spit and the grill are cleansed with hot water.

Zevachim 93b:17זבחים צ״ג ב:י״ז

With regard to the garment mentioned explicitly in the Torah, and the sackcloth, and the hide, all of these require laundering. And the laundering must be performed in a sacred place, the Temple courtyard, and the breaking of an earthenware vessel in which a sin offering was cooked must be performed in a sacred place, and scouring and rinsing of a copper vessel in which a sin offering was cooked must be performed in a sacred place. With regard to this matter, a stringency applies to a sin offering more than it applies to offerings of the most sacred order.

Mishnah Zevachim 11:1משנה זבחים י״א:א׳

If the blood of a hatat spurted on to a garment, it must be washed. Though scripture speaks only of [hatats] which are eaten, for it is said, “In the holy place shall it be eaten,” (Leviticus 6:19), yet both those which may be eaten and the inner [sacrifices] necessitate washing, for it is said, “[This is] the law of the hatat” (Leviticus 6:18), there is one law for all hatats.

Zevachim 92a:6זבחים צ״ב א:ו׳

MISHNA: In the case of the blood of a sin offering designated for presentation that was sprayed on a garment, that garment requires laundering, as is stated with regard to a sin offering: “And when any of its blood shall be sprinkled on a garment, you shall launder that on which it shall be sprinkled in a sacred place” (Leviticus 6:20). Although the verse is speaking only of sin offerings that are eaten and whose blood is presented on the outer altar, as it is stated: “In a sacred place shall it be eaten” (Leviticus 6:19), the principle is not exclusive to eaten sin offerings. With regard to the blood of both the sin offerings that are eaten and the sin offerings that are wholly burned and not eaten and whose blood is presented on the inner altar, garments sprayed with blood from each of these offerings require laundering. As it is stated at the start of that passage: “This is the law of the sin offering” (Leviticus 6:18), it is understood: There is one law for all the sin offerings.

Pesachim 30b:8פסחים ל׳ ב:ח׳

Ameimar said to him: I saw that some of the liquid is expelled [demidayeti]? from the outside of the vessel. Apparently they absorb and are therefore prohibited, as they cannot be prepared for use on Passover through cleansing, and the Torah testified about earthenware vessels that when they absorb the flavor of a prohibited substance, they will never leave their defective status and they remain permanently prohibited. The Torah states that a person may cleanse other vessels by scouring and rinsing them, whereas it states that earthenware vessels must be broken.

Zevachim 97a:5זבחים צ״ז א:ה׳

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 96b:18זבחים צ״ו ב:י״ח

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.

Mishnah Zevachim 11:7משנה זבחים י״א:ז׳

Rashbam on Leviticus 6:20:1רשב"ם על ויקרא ו׳:כ׳:א׳

תכבס, so that it [garment Ed.] will not become forbidden as past the time allowed, when it would have to be burned. [any part of the offering even blood which was never permitted to be eaten, will have to be burned if it had not been disposed of in time. In this instance the priest’s garment would have to be burned in order to get rid of the blood, unless it had been washed out in time, before the deadline. Ed.]

Ramban on Leviticus 6:20:1רמב"ן על ויקרא ו׳:כ׳:א׳

THOU SHALT WASH IT IN A HOLY PLACE. Scripture laid down a strict law in connection with the blood [of a sin-offering] which became absorbed by a garment, giving it the law it [the blood] had before it was sprinkled [on the garment, namely] that it may not be taken outside the curtains [and therefore it must be washed within the Court]. He states, and the earthen vessel wherein it is sodden shall be broken. This too is to be broken in the holy place [i.e., within the Court], and the pieces of pottery are swallowed up in the place [where they are broken], and there does not have to be any scouring and rinsing at all [as required if it was boiled in a copper pot]. Similarly, the scouring and rinsing required if [the meat of the sin-offering] was boiled in a copper pot have to be done in a holy place, for all the verses [i.e., Verses 20-21] are connected with “the holy place” mentioned [above in Verse 19: in ‘a holy place’ shall it be eaten, in the Court of the Tent of Meeting].

Chizkuni, Leviticus 6:20:2חזקוני, ויקרא ו׳:כ׳:ב׳

תכבס, it is necessary to wash off the blood because it is the blood of an offering which is destined to be eaten within the Sanctuary; if the officiating priest would leave the holy precincts with these bloodstains on his garments, the offering would have become disqualified retroactively.

Peri Megadim on Orach Chayim, Mishbezot Zahav 451:31:10פרי מגדים על אורח חיים, משבצות זהב תנ״א:ל״א:י׳

...

Rashi on Leviticus 6:21:1רש"י על ויקרא ו׳:כ״א:א׳

ישבר [BUT AN EARTHEN VESSEL WHEREIN IT IS SODDEN] SHALL BE BROKEN — because the substance absorbed in it becomes what is known as נותר (the technical term for any portion of a sacrifice not eaten by the time prescribed for this) (cf. Avodah Zarah 76a). That, too, is the regulation applicable to all sacrifices (i. e. that an earthen vessel wherein they have been cooked must be broken).

Mizrachi, Leviticus 6:21:1מזרחי, ויקרא ו׳:כ״א:א׳

...