(Rav Simi bar Ashi): We must say that the airspace is like the Mizbe'ach. If not, how can we do Haza'as Dam of a Pasul Chatas ha'Of or Zerikas Dam of Pasul Zevachim (i.e. animals)?!

Once the blood leaves the bird or the bucket, it was Yored from the Mizbe'ach!

Question: Perhaps the blood is put directly on the Mizbe'ach, without passing through the air.

Objection #1: That is not Haza'ah (or Zerikah). It is Mitzuy (squeezing, or Shefichah (pouring))!

Objection #2: That is not the normal way to do Haza'ah or Zerikah!

(Conclusion: We must say that the airspace is like the Mizbe'ach!)

(Rav Ashi): If a Kohen is holding a Korban on the Mizbe'ach, surely it is as if the Korban is on the Mizbe'ach;

The question is, is the Mizbe'ach Mekadesh something hanging on a reed in its airspace.

The question is unsettled.

(Mishnah): Klei Lach (Klei Shares that hold liquids) are Mekadesh (Kodshim) liquids. Dry measures are Mekadesh dry (Kodshim);

Klei Lach are not Mekadesh dry things, and dry measures are not Mekadesh liquids.

If Klei Kodesh became punctured, if they still perform their original (or a similar) function as when they were intact, they are Mekadesh. If not, they are not;

All of these are Mekadesh only in the Azarah.

(Gemara - Shmuel): This applies only to (liquid) measures, but buckets (even though they hold liquids, i.e. blood) are Mekadesh dry;

We learn from the Menachos in the buckets that the Nesi'im donated - "Shneihem Mele'im Soles."

Question (Rav Acha mi'Difti): A Minchah (of flour is kneaded with oil; it) is like a liquid!

Answer #1 (Ravina): Surely, some of the flour was not kneaded well and it is dry. We learn from the dry part.

Answer #2 (Ravina): Compared to blood, a Minchah is considered dry.

Version #1 (Shmuel): Klei Shares are Mekadesh only if they are intact and full. They are Mekadesh only what is inside.

Version #2 (Shmuel): Klei Shares are Mekadesh only if they are intact and full; they Mekadesh only Bifnim (Rashi - inside the Azarah; Tosfos - in the interior of the Kli, but not in a cavity hollowed out in its outer wall).

Question: What is the difference between these versions?

Answer: Version #1 excludes a heaping excess (above the brim), Version #2 does not.

(Beraisa): Klei Shares are Mekadesh only if they are intact and full; they Mekadesh only what is inside, Bifnim.

(R. Asi): This is only if one does not intend to fill the measure. If he intends, every amount put inside immediately becomes Mekudash.

Support (Beraisa): "Mele'im" - Klei Shares are Mekadesh only if they hold the complete quantity;

R. Yosi says, this is only if he does not intend to complete the measure. If he intends, every amount put inside immediately becomes Mekudash.

Version #1 (Mishnah): Klei Lach are not Mekadesh...

(Rav or Rav Asi): They do not Mekadesh (dry) to be offered, but they Mekadesh it to become Pasul (if it will leave the Azarah, or a Tevul Yom (one who immersed today; he will be fully Tahor at nightfall) will touch it.

Version #2 (Beraisa): The following may not be brought from Meduma (Rashi - Terumah mixed with Chulin; Tosfos - a mixture forbidden to everyone, e.g. Orlah and Chulin), and all the more so not from Orlah or Kilai ha'Kerem:

Menachos, Nesachim, the Minchah brought with a Behemah, and Bikurim.

If it was brought, it is not Kodesh.

(Rav or Rav Asi): It is not Kodesh to be offered, but it is Kodesh to become Pasul (i.e. it cannot be redeemed).

(Beraisa): If Klei Kodesh became punctured, we do not fix them by melting them or pouring molten lead on them. (In the place of wealth (Hekdesh), there are no signs of poverty.)

If they became blunted, we do not fix them. If a knife became nicked, we do not sharpen it (Rashi - if the nick was so big that after sharpening, it will be recognizable that there was once a nick). If the handle came off, we do not return it.

Aba Sha'ul says, there was a knife in the Mikdash that often became nicked (with small nicks) and disqualified Shechitah. They voted, and put it in Genizah.

(Beraisa): Bigdei Kehunah are not (made in parts, which are then) sewn (together) with a needle. Rather, they are woven (in one piece);

We may not launder Bigdei Kehunah in Ohel (aloe) or Neser (nitre).

Question: This implies that we may launder them in water!

Answer (Abaye): It means that if they are only slightly dirty and it would suffice to launder them in water, we may launder them in Ohel or Neser;

If they are so dirty that they need to be laundered in Ohel or Neser, they may not be laundered even in water;

Some say, they may never be laundered. In the place of wealth, there are no signs of poverty.

(Beraisa): The Me'il was made entirely of (wool dyed with) Techeiles - "va'Ya'as Es Me'il ha'Efod... Kelil Techeiles";

The bottom was made of (three different colors of wool -) Techeiles, Argamon (purple) and Tola'as Shani (red) twined together, and the forms of pomegranates with closed mouths, like buttons that children hang from their hats;

Seventy-two bells with clappers are hung (our text, Ramban (Chumash) - in the pomegranates; Rashi, presumably he had the text of Shitah Mekubetzes - each between two pomegranates), 36 in front and 36 in back.

R. Dosa says, there were 36, 18 in front and 18 in back.

(R. Eineini bar Sason): They argue similarly about Tzara'as:

(Mishnah - R. Dosa bar Hurkinus): There are 36 Tamei colors of Tzara'as (in all, including Tzara'as of clothing and houses);

Akavya ben Mehalalel says, there are 72.

Question (R. Eineini bar Sason): Why did the Torah write the Parshah of Korbanos next to that of Bigdei Kehunah?

Answer: This teaches that just like Korbanos Mechaper, also Bigdei Kehunah:

The Kesones atones for murder - "va'Yitbelu Es ha'Kutones ba'Dam" (the Ketones will be a Tevilah, i.e. Kaparah, for blood(shed));

The Michnesayim atone for Giluy Arayos - "...Michnesei Vad Lechasos (i.e. cover up) Besar Ervah";

The Mitznefes atones for haughtiness.

Question: What is the source of this?

Answer (R. Chanina): It is proper that something worn at the highest place (the head) atones for elevating oneself.

The Avnet atones for thoughts of the heart, for it is worn there.

The Choshen atones for (improper) judgment - "v'Asisa Choshen Mishpat".

The Efod atones for idolatry - "v'Ein Efod u'Srafim." (This implies that when there is an Efod, there is no (liability for) Terafim (idols).

The Me'il atones for Lashon ha'Ra.

Question: What is the source of this?

Answer (R. Chanina): It is proper that something with a voice (the bells on the Me'il are heard when the Kohen Gadol walks) atones for misuse of voice.

The Tzitz atones for audacity - "v'Hayah Al Metzach Aharon";

The forehead is where audacity is seen - "u'Metzach Ishah Zonah Hayah Lach".

Question: R. Yehoshua ben Levi taught that there are two things that Korbanos do not atone for, i.e. murder and Lashon ha'Ra. The Torah gave other Kaparos for them:

Eglah Arufah atones for murder, and Ketores atones for Lashon ha'Ra.

Question (R. Chanina): What is the source that the Ketores atones (for Lashon ha'Ra)?

Answer: "Va'Yiten Es ha'Ketores va'Ychaper Al ha'Am." (Rashi - Bnei Yisrael had spoken Lashon ha'Ra about Moshe and Aharon.)

(Beraisa - Tana d'Vei R. Yishmael): Ketores atones for Lashon ha'Ra. It is offered covertly (in the Heichal), and it atones for things said covertly.

Summation of question: Above we said that the Ketores and the Me'il atone for murder and Lashon ha'Ra!

Answer - part 1 (regarding murder): Eglah Arufah atones (for Bnei Yisrael) when we do not know who was the murderer. The Ketores atones when we know.

Question: If we know the murderer, we kill him! (No other Kaparah is needed.)

Answer: The case is, we cannot execute him for he (was Mezid, but he) was not warned.

Answer - part 2 (regarding Lashon ha'Ra): The Ketores atones for covert Lashon ha'Ra, and the Me'il atones for Lashon ha'Ra said in public.