(Mishnah): The performance (if Erev Pesach occurred) on Shabbos was the same as on a weekday, except that (after the service) the Kohanim would wash the Temple courtyard, which was not approved by Chachamim.

R' Yehudah says that they would fill a cup with a mixture of bloods (from the ground) and throw it once on the altar. This was not supported by the Chachamim.

(Gemara - R' Yonasan): (The Chachamim did not approve washing the courtyard on Shabbos, as it involved a Rabbinic prohibition and) Chazal did not permit every Shevus (Rabbinic prohibition) in the Temple (only those that were necessary).

Question: The Kohanim would be knee deep in blood and their garments would become drenched (which would be a Chatzitzah). How could they therefore perform the Temple service?

Answer: They would walk on top of platforms (which were attached to the ground) in order to avoid becoming sullied from the blood.

(Mishnah in Kerisos): R' Yehudah said that eating Tamsis blood (that seeps from an animal after death) is punishable with Kares.

(R' Yochanan): R' Yehudah only included it as regular blood for the punishment of Kares (but it cannot be used to throw on the altar for atonement).

(R' Chizkiyah/R' Abahu quoting R' Yochanan): R' Yehudah only included it as regular blood for the punishment of Kares.

(In Bavel they quoted Rav Chisda): There is a Beraisa that proves that R' Yehudah agrees that Tamsis blood cannot be used for atonement -

They said to him (R' Yehuda) - Surely it is Tamsis blood which does not qualify for use on the altar.

Question: The Chachamim also responded to R' Yehudah - Most of the blood was not collected in a vessel and if the blood was not collected in a vessel, it is disqualified from use on the altar?

Question: Does R' Yehudah hold that blood annuls blood? Just as he did not respond when they said that the valid blood should be annulled; so too he did not respond when they said that Tamsis blood is invalid on the altar.

R' Yosi bei R' Bun quoting Rav Chisda: There is a Beraisa that teaches that R' Yehudah agrees that Tamsis blood is invalid on the altar - I might think that only eating blood of a sacrifice is punishable with Kares (as it provides atonement); what is the source to include Tamsis blood, whether Chulin or Mukdashin (of a sacrifice)? The pasuk states (Vayikra 17,10), "blood''. (The author of this Beraisa is R' Yehudah and the Beraisa indicates that Tamsis blood does not provide atonement.)

(Mishnah): How would they suspend and skin the Korban?

There were iron hooks fixed into the walls and the pillars upon which they would suspend and skin the Korban.

Smooth thin sticks were provided for anyone who did not have a place to suspend his Korban. He rested one end on his shoulder and the other end on his friend's shoulder and they suspended the Korban between them and skinned it.

(R' Eliezer): If the 14th occurred on Shabbos, each person would rest his hand on the shoulder of his friend and they suspended and skinned the Korban.

(Gemara - R' Zeira quoting R' Elazar): The cases of "Kanim'' (canes) and "Makalos'' (sticks) were taught before Chazal gave permission to move (for a permitted use) vessels (whose primary use is permitted on Shabbos). (This Mishnah discusses the case of Makalos and a Mishnah in Menachos refers to the use of Kanim to separate the Showbreads in the Temple).

(Mishnah): They tore open the Korban, removed its innards, put them in a bowl and burned them on the altar.

(On Shabbos) the first group left and sat on Har HaBayis. The second group sat in the Cheil. The third group stayed in its place. At nightfall, they would all leave and roast their Korban Pesach.

(Gemara): The pasuk states (concerning the Milu'im) (Vayikra 8, 11), "And he shall sprinkle from it'' - from all of it. R' Avina said - as long as it is from a whole sacrifice. (Therefore, they would not tear it open until the blood had been sprinkled on the altar.)

Other p'sukim state: In reference to the Korban Shelamim (Vayikra 3, 5-11-16), "And they shall burn it....and he shall burn it....and he shall burn them''. "And they shall burn it'' - teaches that they only burn the limbs when the sacrifice is kasher (valid). "And he shall burn it'' - teaches that one may not mix the fats of another sacrifice into these fats. "And he shall burn them'' - they should all be burned together.

Question: Here you said that "And he shall burn it'' - teaches that one may not mix the fats of another sacrifice into these fats; and here you said that "And he shall burn them'' - teaches that they should all be burned together?!

Answer (R' Ila): This one (that states that one may not mix) refers to burning them when mixed in a bowl; this one (that permitted mixing them) referred to on the altar.

Question: (The Mishnah in Maseches Sotah teaches that the king would stand in the Temple courtyard and receive the Sefer Torah and then sit down to read from it.) But did R' Chiya not teach in a Beraisa that only kings of the House of Dovid were permitted to sit in the Temple courtyard; and R' Imi quoting R''SBL said that even the kings of the House of Dovid were prohibited to sit in the Temple courtyard?

Answer: He actually leaned on the wall.

Question: But the pasuk states (Divrei Hayamim 1, 17, 16), " And king David came and sat before Hashem''?

Answer (R' Eiyvu bar Nagri): He settled himself in prayer.

Question (The Mishnah had taught): The first group left and sat on Har HaBayis. The second group sat in the Cheil. The third group stayed in its place? (The Gemara assumes that the third sat down like the first group).

Answer (Rav Nachman quoting R' Mana): The Mishnah does not mean that they sat down in their place but rather that they stayed (standing) in their place.