This is explained by the Mashal of Tana Bei R. Yishmael (a merchant wishes to measure the spices, but lets the buyer measure his own unrefined oil).

They also taught that an Aveirah stops up one's heart (proof text).

One who sullies himself a bit, is sullied a great deal; one who is sullied below is sullied above; sullied in this world, carries over to the next.

By contrast, one who sanctifies himself a bit is sanctified a great deal; as below, so above; in the world so, too, in the next.

The Kohen Gadol grabbed the two Goralos out of the Kalfi while the S'gan stood to his right and the Rosh Beis Av to his left.

Whichever hand was holding the Goral la'Shem, the corresponding dignitary would call upon the Kohen Gadol to raise that hand.

He would place the two Goralos on the Sa'irim and proclaim 'la'Shem Chatas'.

(R. Yishmael): He need only say la'Shem.

Those hearing responded with 'Baruch Shem... '

Question: Why did he have to grab them?

Answer: So that he would not have time to differentiate.

(Rava): The Kalfi was made of wood, not Kadosh, and could only accommodate two hands.

Question: Why not make it Kadosh?!

Answer: We do not make a K'li Shareis of wood.

Question: Then make it of gold or silver?!

Answer: The Torah is solicitous of Jewish funds.

Our Mishnah disputes the opinion of R. Yehudah in the Beraisa that the lots were drawn by the right hands of the Kohen Gadol and the S'gan.

If the Kohen Gadol drew la'Shem, the S'gan would call upon him to raise his hand.

If the S'gan drew la'Shem, the Rosh Beis Av would call upon the Kohen Gadol to proclaim the Kedushah.

Question: Why doesn't the S'gan do this?

Answer: So as not to distress the Kohen Gadol.

Question: What is the basis for their dispute?

Answer: Whether the right hand of the S'gan is better than the left hand of the Kohen Gadol.

Question: Who is the Tana who argues with R. Yehudah?

Answer: It is R. Chanina as cited in the Beraisa (who maintains that the S'gan has no role unless he is needed to substitute for the Kohen Gadol).

During his 40 year reign as Kohen Gadol...

The Goral la'Shem always came up in his right hand...

The scarlet thread always turned white...

The western lamp was always lit...

No additional wood was needed to maintain the Ma'arachah...

There was B'rachah in the Omer, Sh'tei ha'Lechem and the Lechem ha'Panim...

It satisfied wondrously.

When it was cursed, the modest Kohanim would withdraw... unlike the Chamtzanim, who grabbed.

He was called this until his death.

The word derives from two Pesukim.

He knew the year of his death, as he reported that his escort had changed.

When he died the Kohanim refrained from blessing the people with the Shem ha'Meforash.

The Goral la'Shem did not come up in the right hand.

The thread did not turn white.

The western lamp did not remain lit.

The doors of the Heichal opened on their own.

R. Yochanan b. Zakai rebuked them.

'How long will you frighten yourselves with the prediction of the Navi...'

Why is it called 'Levanon ... '

Why is it called 'Ya'ar... ' (as we have been taught regarding the golden fruit tress planted by Shlomoh, which will ultimately be restored).

There were a total of 10 utterances of the Name:

Three by each of the two Vidu'im.

Three by the Sa'ir ha'Mishtale'ach.

One by the Goralos.

The Name was heard in Yericho.

The hinges of the Heichal doors could be heard at eight Techumei Shabbos.

The goats in Yericho were affected by the aroma of the Ketores.

The women of Yericho did not need perfume on its account. (Even the Kalos of Yerushalayim did not need additional perfume.)

Other reports of the Ketores come from Arei Michmar and from Shiloh.

(R. Yanai): Taking the Goralos out of the Kalfi is critical, but placing them upon the animals is not.

(R. Yochanan): Even taking them out is not Me'akev.

First Lashon:

There is no dispute, within the opinion of R. Yehudah (that anything done in Bigdei Lavan ba'Chutz is not Me'akev), that the Goralos are not Me'akev,

Their dispute is only within the opinion of R. Nechemyah (that such activity is Me'akev) as to whether the Goral is (R. Yanai) or is not (R. Yochanan) an Avodah.

Second Lashon:

There is no dispute within the opinion of R. Nechemyah, that the Goral is Me'akev.

Their dispute is only within the opinion of R. Yehudah as to whether the Goral is singled out (through the Pasuk's repetition of "Alah") to be Me'akev.