THE SPIT AND THE GRILLE (1) ARE SCALDED IN HOT WATER. (2) GEMARA. What is R. Tarfon's reason? — Because Scripture saith, And thou shalt turn in the morning, and go unto thy tents: (3) the Writ treats the whole [of the festival] as one morning. (4) To this R. Ahadboi b. Ammi demurred: Is there no Piggul during a festival, and is there no Nothar during a festival? (5) And should you say, that indeed is so; surely it was taught, R. Nathan said: R. Tarfon gave this ruling only. (6) Rather, [the reason is] as R. Nahman said in Rabbah b. Abbuha's name, viz.: Each day effects scalding for the previous one. (7) BUT THE SAGES MAINTAIN: UNTIL THE TIME OF EATING, etc. What does this mean? — Said R. Nahman in Rabbah b. Abbuhah's name: He must wait as long as [the sacrifice] may be eaten, and then scour and rinse it. Whence do we know this? — Said R. Johanan on the authority of Abba Jose b. Abba: It is written, ‘It shall be scoured and rinsed’; (8) and it is written, ‘Every male among the priests may eat’: (9) what does this proximity intimate? (10) He must wait as long as [the sacrifice] may be eaten, and then scour and rinse it. SCOURING IS AS THE SCOURING OF A GOBLET; RINSING IS AS THE RINSING OF A GOBLET. Our Rabbis taught: Scouring and rinsing are [done] with cold [water]: these are the words of Rabbi; but the Sages maintain: Scouring is with hot [water], and rinsing is with cold. What is the reason of the Rabbis? — It is comparable to the cleansing [gi'ul] of heathen [vessels]. (11) And Rabbi? (12) — He can tell you: I do not speak of hag'alah [scalding]; (13) I speak of the scouring and rinsing after hag'alah. And the Rabbis? — If so, (14) let Scripture write either, ‘it shall be well scoured’, or, ‘well rinsed’; (15) why say ‘it shall be scoured and rinsed’? — To inform you [that] scouring is [done] with hot water (16) and rinsing is [done] with cold. And Rabbi? — If Scripture wrote, ‘it shall be well scoured’, I would say [that it requires] two scourings or two rinsings; therefore ‘it shall be scoured and rinsed’ is written to inform you that scouring must be as the scouring of a goblet, rinsing must be as the rinsing of a goblet. (17) MISHNAH. IF ONE BOILED SACRIFICES AND HULLIN IN IT, OR MOST HOLY SACRIFICES AND LESSER SACRIFICES; IF THEY WERE SUFFICIENT TO IMPART THEIR FLAVOUR, (18) THE LESS STRINGENT MUST BE EATEN AS THE MORE STRINGENT OF THEM; (19) BUT THEY DO NOT NECESSITATE SCOURING AND RINSING; (20) AND THEY DO NOT DISQUALIFY BY TOUCH. (21) IF [AN UNFIT] WAFER TOUCHED A [FIT] WAFER, (22) OR AN [UNFIT] PIECE OF FLESH TOUCHED A [FIT] PIECE OF FLESH, (23) NOT THE WHOLE WAFER OR THE WHOLE PIECE OF FLESH IS FORBIDDEN; ONLY THE PART THAT ABSORBED [OF THE UNFIT] IS FORBIDDEN. GEMARA. What does this mean? (24) — This is what it means: If they were sufficient to impart their flavor, the less stringent must be eaten as the more stringent of them, and they require scouring and rinsing, (25) and they disqualify by their touch. (26) If they were insufficient to impart their flavor, the less stringent need not be eaten as the more stringent, and they do not necessitate scouring and rinsing, and do not disqualify by their touch. Granted that they do not require [scouring and rinsing] as for most sacred sacrifices, yet they should require [them] as for lesser sacrifices? — Said Abaye: What does he mean by THEY DO NOT NECESSITATE? [As for] most sacred sacrifices; but they do necessitate [them] as for lesser sacrifices. Raba said: This is in accordance with R. Simeon, who maintained: Lesser sacrifices do not necessitate scouring and rinsing. As for Raba, it is well: for that reason he [the Tanna] teaches, SACRIFICES AND HULLIN, OR MOST SACRED SACRIFICES AND LESSER SACRIFICES. (27) But on Abaye's explanation, why do I need two clauses? (28) — They are necessary. For if he taught SACRIFICES AND HULLIN [only] I would say, Only hullin can nullify sacrifices, (29) as they are not of the same kind; but in the case of MOST SACRED SACRIFICES AND LESSER SACRIFICES, it is not so. (30) And if he taught about MOST SACRED SACRIFICES AND LESSER SACRIFICES only, l would think that only sacrifices are strong enough to nullify other sacrifices; but hullin I would say is not [strong enough]. (31) Thus both are necessary. IF AN [UNFIT] WAFER TOUCHED A [FIT] WAFER, etc. Our Rabbis taught: Whatever shall touch [... shall be holy]; (32) you might think, even if it did not absorb; therefore it says, in the flesh thereof: (33)

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(1). ↑ On which flesh was roasted.
(2). ↑ V. n. 5. This makes them fit for further use.
(3). ↑ Deut. XVI,7. This means that the Israelite could return home on the morning after the festival.
(4). ↑ I.e., as one day. Since the reason for scouring and rinsing is that what is absorbed of the meat in the pot becomes Nothar, it follows that it cannot become Nothar from the beginning until the end of a festival, as it is all counted as one day.
(5). ↑ If one intends eating the sacrifice after its permitted period of two days, or if flesh is left over after two days, does it not become Piggul or Nothar, although it is still the festival?
(6). ↑ Sc. in respect of scouring and rinsing; but he admits that there can be Piggul and Nothar during a festival.
(7). ↑ Many peace-offerings were sacrificed during the festival, and the boiling of each day's sacrifice expels from the pot what it absorbed the previous day, and thus it does not become Nothar.
(8). ↑ Lev. VI, 21.
(9). ↑ Ibid. 22.
(10). ↑ Lit., ‘how is this?’ — The second text immediately follows the first.
(11). ↑ In order to expel what they had absorbed. This requires heat, as Scripture says in this connection: Every thing that may abide the fire, ye shall make go through the fire, and it shall be clean (Num. XXXI, 23).
(12). ↑ Why does he not accept this argument?
(13). ↑ That certainly requires hot water.
(14). ↑ If Scripture meant that scouring and rinsing must follow hag'alah, for scouring is not hag'alah itself.
(15). ↑ Lit., shall be scoured, scoured, or, shall be rinsed, rinsed. For if scouring is not hag'alah, it is identical with rinsing (both being in cold water), and Scripture merely means that it must be rinsed twice. Then the same word should be used for each operation.
(16). ↑ I.e., it is hag'alah.
(17). ↑ I.e., once on the outside and once on the inside.
(18). ↑ If the pot had absorbed enough of the former to impart its flavor to the latter; or, if both were boiled together, if the former was sufficient to impart its flavor noticeably to the latter. — If they are both of the same kind, we regard them as though they were two different kinds.
(19). ↑ If lesser sacrifices and hullin were boiled, the hullin must be eaten within the precincts of Jerusalem, and for two days only. If lesser sacrifices and most holy sacrifices were boiled in it, the lesser sacrifices must be eaten in the Temple court, on the same day, and by male priests only.
(20). ↑ At the end of the shorter period allowed for the consumption of the more stringent, but only at the end of the longer allowed for the less stringent.
(21). ↑ If the less stringent became disqualified, they do not in turn disqualify any flesh that touches them.
(22). ↑ Of a meal-offering, v. Lev. II, 4.
(23). ↑ The latter in each case absorbing from the former.
(24). ↑ Why is it not scoured and rinsed at the end of the period allowed for the more stringent?
(25). ↑ Accordingly, i.e. at the end of the shorter time.
(26). ↑ If the more stringent were unfit while the less stringent were fit, the less stringent become disqualified too and in turn disqualify others just as the more stringent disqualified.
(27). ↑ To give an anonymous ruling in accordance with R. Simeon, viz., that lesser sacrifices do necessitate scouring and rinsing.
(28). ↑ Seeing that the same principle operates in both.
(29). ↑ When the latter do not communicate their flavor to the former.
(30). ↑ Even if the former do not impart their flavor to the latter, the whole must be treated with the stringency of the former.
(31). ↑ Even if the sacrifice does not impart its flavor to the hullin, the whole must he treated with the stringency of the former.
(32). ↑ Lev. VI, 20. ‘Holy’ means that it is subject to the same restrictions as the flesh of the sacrifice.
(33). ↑ Lit. translation.