?u?Cheli Cheres ?Yishaver?. Wherebouts must it be broken?
R. Bachye: ?Yishaver? implies ?in a holy location? (the Chatzere Ohel Mo?ed) ? like Kibus Begadim in Pasuk 20.
?u?Cheli Cheres ?Yishaver?. Why does the Torah write ?Yishaver? (Nif?al) and not ?Teshaber? ? like it wrote ?Techabes? in Pasuk 20, in connection with a garment?
R. Bachye: Because ?Yishaver? implies that it needs to be broken into two or three pieces ? to render it unfit to be used in the manner that it was used previously ? as opposed to ?Teshaber?, which has connotations of breaking into small fragments 1 ? rendering it unfit for any purpose, which is not necessary. 2
As in Tehilim 48:7 ?Teshaber Oniyos Tarshish? and in Shoftim 7:2 ?Vayishb?ru ha?Kadim?. See R. Bachye who elaborates.
R. Bachye:
What did they do with the boken pieces of earthenware that lay scattered in the Azarah?
R. Bachye (citing Yoma 21a): A miracle occurred and they became absorbed into the ground of the Azarah. 1
One of eighteen miracles that occurred regularly in the Beis-Hamikdash. See R. Bachye who, citing Yoma, lists them all.
What do "K'li Cheres" and "K'li Nechoshes" incorporate?
Sifra: "K'li Cheres" incorporates vessels made of Neser (nitrum - a kind of earthenware), and "K'li Nechoshes", all metal vessels.
Why must the earthenware vessel that absorbs taste of a Chatas be broken?
Rashi and R. Bachye: Because by the next morning, what it absorbed becomes Nosar 1 - and the Torah is teaching us here that earthenware never totally exudes what it has absorbed.
See Sifsei Chachamim.
Why does the Torah not write simply 'Va'asher Tevushal bi'Cheli Cheres'?
Zevachim, 98b: To incorporate a K'li Cheres into which one poured a boiling Chatas. 1
Since it absorbs just like cooking. See Torah Temimah, note 118, who elaborates.
Why did the Torah switch from "asher Tevushal bo - by K'li Cheres - to ve'Im bi'Cheli ... Bushalah" by Nechoshes?
What is the translation of "Morak ve'Shutaf ba'Mayim"?
Rashi (citing Zevachim, 96b): It is purged - in boiling water and rinsed in cold water. 1
Targum Yonasan: It means stuck into hard earth and rinsed with cold water.
Another opinion there explains 'Merikah, ki'Meriksas ha'Kos (on the inside); Shetifah - ki'Shetifas ha'Kos' on the outside - both with cold water..
What is the significance of the juxtaposition of "u'Morak ve'Shutaf ba'Mayim" to "Kol Zachar ba'Kohanim Yochal osah"?
Zevachim, 97a: It teaches us that the obligation to perform Merikah and Shetifah only applies before the obsorbed Korban becomes Nosar - two days and one night if it a Shelamm and one day and a night if it is a Chatas or an Asham. 1
See Torah Temimah, note 124.
Whereabouts must the Merikah and Shetifah take place?
Zevachim, 94b: In the Azarah - just like the Kibus Begadim in Pasuk 20. 1
See Torah Temimah, note 119.
Why can one not also purge an earthenware vessel?
Rashi and Targum Onkelos: The Torah is teaching us here that earthenware vessels never completely exude what they absorb. 1
As in Esther, 2:12 - and in Yirmiyah, 46:4 (Rashi there).
Whereabouts are earthenware vessels broken and metal ones purged?
Ramban: In the Azarah. 1
Since this whole Pasuk refers to "be'Makom Kadosh" in the previous Pasuk (Ramban).
What happens to all the broken pieces of earthenware?
Ramban: They (miraculously) sink into the ground.
What are the implications of the (otherwise superfluous) word "u'Morak ve'Shutaf ba'Mayim"?
Zevachim, 97b: To preclude wine and diluted wine.
QUESTIONS ON RASHI
Rashi writes that a Kli Cheres that absorbs taste of a Chatas must be broken, for the taste is Nosar. [But after twenty-four hours], the taste has deteriorated, and it ought to be permitted?
Moshav Zekenim and R. Chaim Paltiel: With reference to Kodshim, the Torah writes "le'Mashchah" - implying in a way that Chashuv, the way kings eat, without any detrimental taste. 1
It seems that this is the intention of the Riva citing R. Tam. (PF) Divrei Yatziv (CM 105:7). The Kometz le'Minchah answers that one may not use it to cook Chulin, since it is a Kli Shares.
Rashi writes that a Kli Cheres must be broken because it absorbs taste. The Gemara in Zevachim, 95b however, asks whether one must break an oven if Chatas was baked in the airspace, even without absorptions and does not resolve it?
R. Akiva Eiger (95b): Rashi understood from the Sugya that the question is settled; only absorptions obligate breaking or Merikah and Shetifah.
