Drashot are brought from a summary verse of sacrifices that compares the different types to each other. Two different versions are brought regarding which laws we learn from each. Which categories of kohanim (impure, etc,) get a portion of the meat of the sacrifices and which don’t.
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What are the laws regarding mixtures of an offering with another offering of a different status or with non sacred food? What if they touched and flavor was transferred?
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Why was the oven in the mikdash made of metal? In what ways are the laws of merika and shetifa similar different from laundering blood from a sin offering? How was merika and shetifa performed?
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The cleaning of cloth from sacrificial blood and the cleaning of metal vessels or breaking of earthenware vessels needs to be done in the azara. What do we do if they left the azara and became impure – how do we get them back into the azara? Details regarding the need to scour and wash out pans that sacrificial meat was cooked in or break them if they were earthenware vessels are discussed. To which sacrifices do these laws apply? What type of contact with the sacrificial meat had to have happened – cooking or even hot liquid or booking without being absorbed into the side of the pan?
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What types of materials need laundering if blood from the sin offering spills on them?
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Blood that is good to be sprinkled that spills on a cloth, requires the cloth to be laundered. What if it came in contact with an impure cloth and at the moment it touched the cloth, the blood became impure – would that not require laundering? An attempt to answer the question is brought from another topic with a debate and a few different explanations regarding what the debate is about. According to Abaye’s interpretation, the debate there would be the same debate as in our case. according to the other interpretations, this debate has nothing to do with our case. The blood needs to be first collected in a holy vessel – if not, also if it sprinkled onto a cloth, it would not need laundering. Other laws related to collection in a vessel are mentioned.
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A few more questions are asked regarding conflicts or complications with laws of precedence. Can one offer wine as a gift? If so, does it get offered entirely or just a kmitza of it and the rest the kohanim can eat? Likewise with a wine offering – there is a debate regarding whether or not is can be brought as a voluntary offering. And if it can be, does it get poured into the cups at the top of the latar or does it get burned on the fire. The gemara concludes that this debate connects to the debate between Rabbi Shimon and Rabbi Yehuda (|usually regarding melacha on Shabbat) about whether one is obligated for an act that one intends to do one thing but as a result a prohibition is being performed – even though one is not interested in the result of the prohibition. In this case, if one pours the wine on the altar, one is also putting out the fire on the altar which is prohibited by Torah law – however since it is not the intent, can one do it?
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The discussion about order of precedence continues and it is stated that the sin offering even of a bird precedes any burnt offering. Several sources are brought to contradict this principle. Answers are provided, some of them explain that there are a few exceptions to this rule.
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Order of precedence by sacrifices is discussed. Which type of sacrifice comes before the other? Reasons are given in the mishna for why one type would precede another but they are later questioned by the gemara. Also the gemara discusses combinations that not mentioned in the mishna.
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Items can only become sanctified in certain types of holy utensils – depending on which type of item it is (liquid in liquid utensils, etc.)? Shmuel limits the relevance of these laws. Broken utensils can’t be fixed and dirty clothing of the kohen can’t be washed because there is “no poverty in a place of affluence (the mikdash)”. The clothes of the kohen are discussed and the fact that they have power to atone for certain sins.
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