Sifra Tzav Chapter 7

¹1) (Vayikra 6:21) ("And an earthenware vessel in which it is cooked shall be broken. And if it is cooked in a copper vessel, it shall be scoured and rinsed with water.") "an earthenware vessel": This tells me only of an earthenware vessel. Whence do we derive for inclusion (as requiring breaking) a vessel made of alum crystals? From "and an earthenware vessel." "in which it is cooked shall be broken": This tells me only of (a vessel) in which it was cooked. Whence do I derive the same for one into which hot water was poured? From (lit.) "and which shall be cooked in it shall be broken." This tells me only of an earthenware vessel into which boiling water was poured. Whence do I derive the same for a copper vessel? From "and which shall be cooked in it shall be broken." ²2) "and if in a copper vessel": This tells me only of a copper vessel. Whence do I derive for inclusion all other metals? From "and if in a copper vessel." "it is cooked": This teaches us that it could have been cooked in repeatedly, and, in the end, scoured and rinsed. This tells me (in this regard) only of a copper vessel. Whence do I derive the same for an earthenware vessel? From "(an earthenware vessel) shall be broken. And if in a copper vessel it is cooked" (implying that in this regard what applies to a copper vessel applies to an earthenware vessel.) R. Tarfon says: If he cooked in it at the beginning of the festival, he can continue cooking in it the entire festival. And the sages say: Until the time of eating. "it shall be scoured and rinsed": Scouring, in the manner of scouring the (grace) cup (from within). Rinsing, in the manner of rinsing the cup (on the outside). Scouring and rinsing, with cold water (after haga'alah, removal of what has been absorbed, by boiling water). A spit and a grate can be cleansed by haga'alah (and do not require libun ["firing"]). ³3) "it shall be scoured and rinsed": I might think that just as "rinsing" elsewhere (Vayikra 15:11) is in forty sa'ah; here, too, it is in forty sa'ah; it is, therefore, written "with water" — any amount; "with water" — and not with wine; "with water" — and not with a dilution (of wine and water); "with water" — all water (and not just "living waters"); and it follows a fortiori that kiyor (laver) water (may be used). ⁴4) (Vayikra 6:22) ("Every male among the Cohanim may eat it; it is holy of holies.") I might think that even (the utensils of an offering that became) unfit (for the altar) required scouring and rinsing; it is, therefore, (to negate this) written "Every male among the Cohanim may eat it." Only (the vessels of) a fit one, (which may be eaten,) require scouring and rinsing, and not (those of) an unfit one. R. Yaakov says: If it had a time of fitness and became unfit, scouring and rinsing (of the vessels) is required. If not, it is not required. R. Shimon says: Even if it had a time of fitness and became unfit, scouring and rinsing are not required. ⁵6) "Every male": to include all those with blemishes. Why need this be stated? If (to tell us that they are fit) for eating, this has already been stated (Vayikra 21:22), and if for apportionment, (that he receive a portion as one of the fit ones), this has already been stated (Vayikra 6:11, see Chapter 3:5 here). If so, why is "Every male" written? For (if it were not written) I might think that only those with passing blemishes (were permitted). Whence would I derive (for inclusion) even those with permanent blemishes? It is, therefore, written: "Every male among the Cohanim may eat." "it": one that is consecrated and not one that is unfit. "it is holy of holies": Why is this mentioned? I might think that (the vessels of) a sin-offering alone require scouring and rinsing. Whence do I derive the same for all offerings? From "holy of holies." I might think that the same holds true for terumah. It is, therefore, written ("may eat) it" — excluding terumah. These are the words of R. Yehudah. R. Shimon says: (Vessels of) higher order offerings require scouring and rinsing. (Those of) lower order offerings do not. ⁶7) I would exclude (from scouring and rinsing) these, but I would not exclude the thank-offering and the ram of the Nazirite, which are eaten for one day, as are higher order offerings. It is, therefore, written "It [the sin-offering] (is holy of holies.)" If he cooked in it consecrated together with non-consecrated food, higher order together with lower order offerings — if it (the lesser) imparts a taste (to the mixture), the lesser may be eaten as (i.e., with the same constraints as) the more stringent, and they (the vessels) do not render unfit by touch and they do not require scouring and rinsing.