레위기 6:21의 주석

ישבר [BUT AN EARTHEN VESSEL WHEREIN IT IS SODDEN] SHALL BE BROKEN — because the substance absorbed in it becomes what is known as נותר (the technical term for any portion of a sacrifice not eaten by the time prescribed for this) (cf. Avodah Zarah 76a). That, too, is the regulation applicable to all sacrifices (i. e. that an earthen vessel wherein they have been cooked must be broken).

חרס אשר תבושל בו ישבר, “and an earthenware vessel which it has been cooked in must be broken.” This means that the boiling of the meat must also take place in the sacred precincts, just as the washing had to take place in sacred precincts.

Becomes נותר(meat left overnight that is invalid and must be burnt). After the day and the night that follows it. You might ask: Leave it until after daybreak on the morrow when it [the taste absorbed in the vessel’s wall] will give a bad taste (נותן טעם לפגם) and it will not require breaking or scouring! The answer is: Since at daybreak on the morrow the obligation to break or scour is immediate, it does not lapse afterwards (Re’m). With regard to Re’m’s question I stood trembling and astonished. Why is he raising such a difficulty? It is only with respect to [the prohibition of] eating, which depends on the taste of the forbidden food, that it is permitted when it gives a bad taste, since [in this case] he does not benefit. This is not so concerning נותר, which has to be burnt — the main mitzvah of burning is even after its taste has gone bad and it was left longer than its time period. As long as it is in the world he is required to burn it. How would the fact that the taste has gone bad help in this case? Therefore, the Torah commands to break the earthenware vessels and scour and rinse copper vessels so that they will not come to the circumstance of having a bad taste and of being נותר at the time of daybreak. This is because it is prohibited to bring something to the condition of becoming נותר so that it will have to be burnt. How would having a bad taste help to nullify the mitzvah of burning the נותר? It was not that the Torah said the earthenware vessel needs to be broken because it will discharge [the taste of נותר] into the food that is cooked in it afterwards, for certainly, even if he wants to leave it and not cook anything in it afterwards it does not help. Rather, he would be transgressing by causing נותר and he blemishes that which is holy. Therefore, he needs to break the earthenware pot since it is not possible to burn the absorptions of נותר in it (Divrei Dovid).

וכל כלי חרש תשבר, “Just as the washing (ritual cleansing) of garments when required had to take place inside the sacred precincts, so the breaking of earthen vessels (which had become ritually contaminated because the blood had been washed in it) had to take place inside the sacred precincts, if that vessel had to be broken (made useless).”

ומרק — of the same root and meaning as the noun in (Esther 2:12) “the things for purifying (תמרוקי) women”; escourement in old French; English, scouring.

An earthenware vessel … must be broken. The means of purifying vessels parallels the way of repentance. Earthenware vessels which have absorbed a lot of prohibited food cannot be purified through water and must be broken, but metal vessels that absorbed only a little can be purified with water. In the same way, some people have become habitual in transgressing and can be purified only by breaking their heart. Others, however, transgressed only a little and need only a slight rectification. Today, when we have no Beis HaMikdash, the way for the unlearned masses to achieve rectification is through breaking their heart, the vessel in which they ‘cooked up’ the sin. For the Torah scholar, though, rectification for any sin can be achieved through Torah study.

בכלי נחושת, “if, however such garment as we discussed was washed in a copper vessel, (or any metal vessel),

ומרק ושטף [AND IF IT BE SODDEN IN A COPPER POT] IT SHALL BE BOTH SCOURED AND RINSED [IN WATER] — in order that it should give out what it has absorbed: but as far as an earthen vessel is concerned Scripture teaches you that it can never get rid of its taint (lit., can never leave the grasp which its taint has on it) (Avodah Zarah 34a; Pesachim 30b).

Thus, the Torah specified the laws of purifying vessels here concerning the sin-offering to teach that today, when there are no sacrifices, repentance parallels the purification of vessels.

ומרק ושוטף, ”it requires scouring and rinsing out with water (only).” The condition is that this scouring takes place during the period that the remains of that sacrifice were allowed to be eaten by the priests. Otherwise, it would be subject to the laws of נותר, sacrificial meat left uneaten, and it would have to be destroyed by fire. (Sifra) The “washing” i.e. ritual cleansing did not have to be done in a ritual bath containing a minimum of 40 seah of water (approx 530000 ccm). The Torah added the word: במים, to tell us that the quantity of water was immaterial.