Zevachim 97 - Shabbat Rosh Chodesh - December 20, 30 Kislev

Rabbi Tarfon and the Rabbis disagree about whether merika and shetifa of metal utensils that were used for cooking sacrificial meat are necessary daily during the holidays, or whether on the holidays one also needs to perform it only after the holiday ends. What is the basis of Rabbi Tarfon's position to be lenient on the holiday? The time for performing merika and shetifa is after the time for eating the sacrifice has passed. From where is this derived? Rebbi and the Rabbis disagree about whether merika and shetifa are both done with cold water, or whether merika is with hot water and shetifa with cold. Even according to Rebbi, who holds that both are with cold water, one would still be required beforehand to boil the pot with hot water to remove the taste of the meat that has now become notar, left beyond the time the sacrifice can be eaten. If mixtures of an offering are cooked together with those of another offering of a different status, or with non-sacred food, the food takes on the status of the more severe offering, as stated in Vayikra 6:20. This law is only applicable if flavor is imparted. The details of this law are analyzed. A question is asked: why does the positive commandment to eat sacrificial meat not override the negative commandment not to eat disqualified meat? Rava answers that this principle does not apply in the Temple. Rav Ashi answers that there is both a negative and a positive commandment not to eat the meat, which is why the positive commandment to eat it does not override. The verse relating to this law is mentioned in the context of the sin offering. From the verse in Vayikra 7:37, which mentions various different offerings, the sages learned that the laws of each type apply to all the other types as well. From the sin offering in that verse, they derive that this law applies to all sacrifices. What is derived from the other words in that verse?