(Mishnah): There are stringencies of Chelev over blood, and stringencies of blood over Chelev:

Stringencies of Chelev are that Me'ilah applies to Chelev, and one is liable for eating Chelev that is Pigul, Nosar or Tamei (in addition to liability for Chelev);

These do not apply to blood.

Stringencies of blood are that blood of Behemos, Chayos and birds is forbidden, whether they are Teme'im or Tehorim;

This is not true regarding Chelev.

(Gemara) Question: What is the source (that Me'ilah applies to Chelev)?

Answer (R. Yanai): "Ka'asher Yuram mi'Shor Zevach Shelamim" (the same parts of a Shelamim offered on the Mizbe'ach (the Emurim) are offered from Par Kohen Mashi'ach);

Question: Why must the Torah equate them? The parts offered from the Par are explicitly written!

Answer: Rather, the Par teaches about Shelamim. Just like Me'ilah applies to the Par (it is Kodshei Kodashim), it applies also to (Emurim of) a Shelamim.

Question (R. Chanina) Question: Why don't you learn like Rebbi?

(Rebbi): "Kol Chelev la'Shem" includes Emurim (the parts offered on the Mizbe'ach) of Kodshei Kalim, that Me'ilah applies to them.

Answer (Abaye): The Torah must write both verses;

Had it said only "Kol Chelev," we would not know that Me'ilah applies to Emurim that are not called Chelev, i.e. the kidneys and Yoseres ha'Kaved;

Had it said only "Ka'asher Yuram," we would not know that Me'ilah applies to a sheep's tail, since a bull's tail is not offered.

Question (Rav Mari): If a sheep's tail is called Chelev, it should be forbidden to eat (even in a Chulin animal)!

Answer #1 (Rav Zvid): The Torah forbids "All Chelev of an ox, sheep or goat," only Chelev that is common to all three animals.

Answer #2 (Rav Ashi): The tail is not called (plain) Chelev, only "Chelbo ha'Alyah."

Objection: If so, Me'ilah should not apply to it! (The source was "Kol Chelev.")

Conclusion: We must answer like Answer #1.

(Mishnah): Me'ilah does not apply to blood.

Question: What is the source of this?

Answer #1 (Ula): Chelev is "Lachem" - it is considered yours (and not of Hekdesh. Therefore there is no Me'ilah).

Answer #2 (Tana d'Vei R. Yishmael): It is "to atone", and not to transgress Me'ilah.

Answer #3 (R. Yochanan): "It" - it has the same law before and after atonement.

Just like there is no Me'ilah after atonement (its Mitzvah was done), also before.

Question: Perhaps just like there is Me'ilah before atonement (its Mitzvah was not yet done), also after?

Answer: Me'ilah never applies to something after its Mitzvah was done.

Question: Me'ilah applies to ashes taken off the Mizbe'ach, after the Mitzvah was done - "you will put it by the Mizbe'ach (and you may not use it)"!

Answer: Taking the ashes and the garments the Kohen Gadol wears on Yom Kipur are Shnei Kesuvim (both teach that Me'ilah applies after the Mitzvah was done). We do not learn from them to other places.

This is like Chachamim, who expound "he will leave them there" - his garments must be buried.

Question: According to R. Dosa, who forbids a Kohen Gadol to use them again on Yom Kipur (but permits a regular Kohen to use them), how can we answer?

Answer: Taking the ashes and Eglah Arufah are Shnei Kesuvim. We do not learn to other places.

Question: This is like the opinion that we do not learn from Shnei Kesuvim;

According to the opinion that we learn from Shnei Kesuvim, how can we answer?

Answer: Regarding each of these, the verse teaches that (only) here (but not in other places) Me'ilah applies after the Mitzvah was done;

Regarding taking the ashes it says "he will put it";

Regarding Eglah Arufah it says "ha'Arufah."

Question: Three verses (above, (c), (d) and (e)) exclude blood from Me'ilah. Why are three needed?

Answer: They exempt blood from liability for Nosar, Me'ilah, and Tum'ah;

No verse is needed to exclude Pigul.

(Mishnah): Pigul applies to anything that has Matirim (something else permits it to people or to the Mizbe'ach);

Since blood permits (itself, meat and Emurim), Pigul does not apply to it.

(Mishnah): The following can join with meat to comprise k'Beitzah (the volume of an egg) for Tum'as Ochlim, but do not join to comprise k'Zayis Tum'as Nevelah:

Skin, Rotev (congealed juice of the meat), spices cooked with the meat, Alal (this will be explained), bones, sinews, horns, and hooves.

Similarly, if a Yisrael slaughtered a Tamei animal for a Nochri, and it is still quivering, it receives Tum'as Ochlim, but not Tum'as Nevelah until it dies or its head is cut off;

Tum'as Ochlim is more inclusive than Tum'as Nevelah.

R. Yehudah says, if a k'Zayis of Alal gathered in one place (and one touched it and entered the Mikdash or ate Kodshim), he is liable for it.

(Gemara): Our Mishnah teaches like the following Beraisa. (A Shomer is something attached to food that preserves it.)

(Beraisa): A Shomer is considered like the food it preserves only regarding light Tum'ah (i.e. of food; it joins to comprise k'Beitzah), but not for severe Tum'ah (Nevelah).

Question: What is the source that the law of Shomer applies to light Tum'ah?

Answer #1 (Tana d'Vei R. Yishmael): (Hechsher is when water falls) "on any Zera Zeru'a (seed that is planted)". This discusses the way people plant, in which the wheat, barley or lentils are still in their shells.

Question: What is the source that Shomer does not apply to severe Tum'ah?