Zevachim Daf 95 זבחים דַף 95

The Mishnah on the previous Daf taught that a garment (with חטאת blood), which was removed from the עזרה and became tamei, must be torn to remove the tumah so it can reenter the עזרה for כיבוס. Similarly, a כלי חרס (in which קדשים as cooked) which became tamei outside the עזרה is punctured to remove its tumah, so it may reenter the עזרה to be shattered there. Finally, a כלי נחושת – copper vessel (in which קדשים was cooked) which became tamei outside the עזרה must be broken through to reenter the עזרה for מריקה ושטיפה – purging and rinsing. Since these processes (כיבוס, etc.) must be performed on a בגד or כלי (respectively), the Gemara clarifies that they are damaged in such a way that the tumah is removed, but they retain their "בגד" or "כלי" status regarding the cleansing process. Thus, a בגד (with חטאת blood) is ripped while leaving the size for a מעפורת – kerchief, a כלי חרס is punctured with a hole the size of a שרש קטן – small root, and a כלי נחושת is broken through and then hammered closed.

The next Mishnah states: אחד שבישל בו ואחד שעירה לתוכה רותח – whether one cooked in [the כלי] or poured hot [broth] into it, and whether the meat was קדשי קדשים or קדשים קלים, the כלי requires מריקה ושטיפה – purging and rinsing (or breaking, for a כלי חרס). Rebbe Shimon holds this is not required for קדשים קלים (although he agrees that the flavor, which becomes נותר, must be removed). A Baraisa darshens a passuk to teach that merely pouring broth into a כלי (which imparts flavor, but does not constitute cooking) requires מריקה ושטיפה. Rami bar Chama asked: תלאו באויר תנור – if one hung [kodashim meat] in an earthenware oven’s airspace, must the oven be broken? Did the Torah decree to break an earthenware vessel אבישול בלא בילוע – for cooking without absorption, i.e., in which the mere act of cooking was done, even without absorbing any flavor (such as meat cooked in an oven’s airspace)? The Gemara clarifies that in the reverse case of בלוע בלא בישול – absorption without cooking (e.g., hot broth poured into a כלי), breaking is definitely required.

There was an oven greased with a coating of animal fat, and Rabbah bar Ahilai forbade eating any bread baked subsequently in that oven, even to eat it with just salt, lest one may come to eat it with כותח, a dairy dip. This was challenged from a Baraisa which forbids kneading dough with milk, and if one did, the bread may not be eaten at all, מפני הרגל עבירה – because it leads to sin (to eat it with meat). Similarly, one may not grease an oven with a sheep’s tail, and if he did, the bread baked in the over is forbidden, עד שיסיק את התנור – until he fires up the oven to burn the fat away. This last clause disproves Rabbah bar Ahilai’s ruling that bread baked in such an oven may never be used. Ravina asked Rav Ashi, since we have proven that flavor can be burned out of an oven, why did Rav rule to shatter pots used for cooking חמץ before Pesach, instead of burning them out? Rav Ashi answered that Rav held the Baraisa referred to metal ovens, but חרס cannot be purged of absorbed flavor. Alternatively, an earthenware oven may be purged because הסיקו מבפנים – its firing up is inside it, but a חרס pot cannot, because it is fired up on the outside.