Zevachim Daf 97 זבחים דַף 97

In the next Mishnah, Rebbe Tarfon says: בישל מתחילת הרגל – if one cooked [kodashim meat] in [a כלי] at the beginning of the festival, יבשל בו כל הרגל – he may cook in it for the entire festival, without מריקה ושטיפה. The Chochomim say: עד זמן אכילה מריקה ושטיפה – Purging and rinsing is until the time of eating. The Gemara ultimately explains Rebbe Tarfon’s reasoning: כל יום ויום נעשה גיעול לחבירו – the successive cooking of each and every day constitutes a purging for the absorption of the previous day. Rashi explains that since many shelamim are brought on the רגלים, a new shelamim will always be cooked in the pot, so the previous shelamim’s flavor would be purged before becoming נותר (which is on the second day). The Chochomim hold ממתין לה עד זמן אכילה – one waits until the end of the time of eating the korban which was cooked in the pot, והדר עביד לה מריקה ושטיפה – and then performs purging and rinsing to [the pot]. This is derived from the Torah writing about מריקה ושטיפה near the passuk of Kohanim eating kodashim.

The next Mishnah states that if one cooked kodashim and chullin meat together, or קדשי קדשים and קדשים קלים together, if there is enough in the more stringent meat to give flavor to the other meat, הרי הקלים נאכלין כחמורין שבהן – then the lenient ones must be eaten according to the laws of the stringent among them (thus, the chullin in the first case would have the stringencies of kodashim, and the קדשים קלים of the second case would have the stringencies of קדשי קדשים). The Mishnah then says מריקה ושטיפה is not required, and the Gemara explains that this refers to where the stringent meat is not נותן טעם. Although, in the second case, the קדשים קלים themselves should still require מריקה ושטיפה, Abaye says the Mishnah merely means מריקה ושטיפה would not be required according to the time period of the קדשי קדשים in the mixture, but according to the time period of the קדשים קלים. Rava answers that the Mishnah is Rebbe Shimon, who holds קדשים קלים never require מריקה ושטיפה. The novelty of each case is explained according to Abaye: the second case teaches that even where both are kodashim (and similar “types”), they can still be nullified. The first case teaches that even chullin meat has the power to nullify kodashim meat.

A Baraisa darshens that if kodashim absorbs from a חטאת which is פסול, the other kodashim becomes disqualified. The Gemara asks: וניתי עשה ולידחי את לא תעשה – let the positive commandment to eat korbanos come and override the negative prohibition not to eat disqualified kodashim!? Rava answers that an עשה is not דוחה a לא תעשה relating to the Mikdash. This is based on Rebbe Shimon ben Menasya’s ruling regarding the prohibition to break a bone of the korban pesach, that it applies equally to a bone with marrow inside, and we do not say that the עשה to eat the meat of the pesach is דוחה the prohibition to break its bone. Rav Ashi answers: "יקדש" עשה הוא – “it shall be holy” is a positive commandment not to eat this disqualified kodashim, ואין עשה דוחה את לא תעשה ועשה – and an עשה does not override a לא תעשה and עשה together.