Question: R. Eliezer should permit putting the inner blood, and then the outer blood (regarding most Korbanos, which are not disqualified when their blood enters the Heichal)!

Answer: (Indeed, he permits this.) Since this may not be done for all Korbanos (it disqualifies Chatas and Asham), the Mishnah does not mention it.

(Mishnah - R. Akiva): (If blood of any Korban entered the Heichal, it is Pasul.)

(Rav Yehudah): A parable for this is a Talmid who mixed wine with warm water for his Rebbi. The Rebbi asked him to mix (more). The Talmid asked 'with what'? The Rebbi answered 'we are discussing warm water. Had I kept quiet, you would have known to mix with warm water;

Now that I tell you, I permit even cold water.'

Similarly, the Torah was discussing Chatas (before teaching the Pesul of blood that entered the Heichal). Had it not specified, we would have assumed that the Pesul applies only to Chatas;

However, the Torah specified Chatas. This teaches that the Pesul applies to all Korbanos.

Objection (Rav Huna brei d'Rav Yehoshua): Before this Pesul, the Torah taught that if any Kodshim were cooked in a metal Kli, it requires Merikah u'Shtifah (scouring and rinsing);

Therefore, the Torah mentioned Chatas regarding the Pesul of blood that entered the Heichal to teach that this applies only to Chatas!

The proper parable is to a Talmid who mixed wine with warm and cold water for his Rebbi. The Rebbi asked him to mix only with warm water.

Rather, R. Akiva learns from "v'Chol":

(Beraisa #1 - R. Akiva) Question: "Chatas" teaches that if Dam Chatas entered the Heichal, it is Pasul. What is the source that this applies to all Kodshei Kodoshim?

Answer: It says "Kol Chatas." (I.e. had the verse said 'Kol', we would add only Kodshim Kalim. In truth, it says "v'Chol".)

Question: What is the source that this applies also to Kodshim Kalim?

Answer: It says "v'Chol Chatas."

R. Yosi ha'Galili: You cannot include other Korbanos! Rather, "Chatas" teaches about an individual's Chatas (for before this, the Torah discussed Korbanos Yachid);

Question: What is the source for Chatas Tzibur?

Answer: It says "Kol Chatas."

Question: Perhaps this applies only to a male Chatas. What is the source to include a female (i.e. of a commoner)?

Objection: We already included Chatas Tzibur, which is always a male!

Version #1 (Shitah Mekubetzes, according to our (and Rashi's) text) Answer: Chata'os Tzibur are always males. We need a separate source to teach about male Korbanos Yachid (e.g. Se'ir Nasi).

Version #2 (text suggested by Tosfos) Correction: Rather, "Kol Chatas" teaches about a male;

Question: What is the source for Chatas Tzibur? (end of Version #2)

Answer: It says "v'Chol Chatas."

Contradiction: Elsewhere, R. Yosi ha'Galili expounds differently!

(Beraisa #2 - R. Yosi ha'Galili): The verse about Dam Chatas that entered the Heichal refers to an inner Chatas (its blood should be brought inside). If it became Pasul, it is burned in Beis ha'Birah (in the Azarah), and one who eats it transgresses a Lav.

Chachamim: What is your source to disqualify Dam Chatas that entered the Heichal?

R. Yosi ha'Galili: I learn from "Hen Lo Huva." (On the day the Mishkan was inaugurated, the Se'ir Rosh Chodesh was burned. Moshe asked why, for its blood did not enter the Heichal. This implies that had this happened, it would disqualify the Korban.)

Answer: In Beraisa #1, R. Yosi ha'Galili addresses R. Akiva according to R. Akiva's reasoning;

(Granted, you say that "v'Chol Chatas" teaches the Pesul of blood that entered the Heichal. However, you may learn from it only Chata'os.)

(Mishnah): If the blood of a Chatas was received in two buckets, and one of them was brought outside (the Azarah), the remaining blood (inside) is Kosher;

R. Yosi ha'Galili says, if one of them was brought inside the Heichal, the remaining blood (outside the Heichal) is Kosher;

Chachamim say, it is Pasul.

R. Yosi ha'Galili: Intent for (eating or offering part of a Korban) outside (the permitted place, e.g. the Azarah) disqualifies, yet bringing (some of the) blood outside does not disqualify the remaining blood. Intent for (eating or offering) inside (the Heichal) does not disqualify, all the more so bringing blood inside should not disqualify the remaining blood!

R. Eliezer says, if blood was brought in Lechaper (to atone), it is Pasul, even if it was not thrown;

R. Shimon says, it is not Pasul until it is thrown (Lechaper);

R. Yehudah says, if it was entered b'Shogeg, it is Kosher.

The Tzitz is Meratzeh (makes acceptable) Tamei blood, but not other Pesulim, such as blood that went outside.

(Gemara - Beraisa - R. Yosi ha'Galili): A Kal va'Chomer teaches that if some blood was brought inside, the remaining blood is Kosher!

Intent for outside disqualifies, yet bringing blood outside does not disqualify the remaining blood. Intent for inside does not disqualify, all the more so bringing blood inside should not disqualify the remaining blood!

Chachamim: It says "Asher Yuva mi'Damah" - bringing even some of the blood inside disqualifies the remaining blood.

R. Yosi: (According to you,) a Kal va'Chomer should teach that if some blood was brought outside, the remaining blood is Pasul!

Intent for inside does not disqualify, yet bringing blood inside disqualifies the remaining blood. Intent for outside disqualifies, all the more so bringing blood outside should disqualify the remaining blood!

Chachamim: It says "Asher Yuva" - bringing blood inside disqualifies the rest, but taking blood out does not. (Rashi - they rely on "mi'Damah" - only this case disqualifies the rest.)

Suggestion: A Kal va'Chomer should teach that intent for inside disqualifies!

Bringing blood outside does not disqualify the remaining blood, yet intent for outside disqualifies. Bringing blood inside disqualifies the rest, all the more so intent for inside should disqualify!

Rejection: "Ba'Yom ha'Shelishi" - blood is disqualified only if it is brought into a 'triple' place regarding blood, meat and Eimurim. (Rashi - all of these may be offered or eaten outside, at a time when Bamos are permitted; Tosfos - a place where all of these are disqualified, i.e. outside the Azarah (for Kodshei ha'Kodoshim).)

Suggestion: A Kal va'Chomer should teach that intent for outside does not disqualify!

Bringing blood inside disqualifies the remaining blood, yet intent for inside does not disqualify. Bringing blood outside does not disqualify the rest, all the more so intent for outside should not disqualify!

Rejection: "Shelishi" teaches that (intent) Chutz li'Zmano disqualifies. "Pigul" teaches that Chutz li'Mkomo disqualifies.

Meat that goes outside (the place it may be eaten, i.e. the Azarah for Kodshei Kodoshim, or Yerushalayim for Kodshim Kalim) is Pasul. Meat brought inside (the Heichal) is Kosher;

Question: A Kal va'Chomer should teach that the latter is Pasul!

Blood that goes outside does not disqualify the remaining blood, yet meat that goes outside is Pasul. Bringing blood inside disqualifies the rest, all the more so meat brought inside should be Pasul!

Answer: "Mi'Damah" teaches that blood is disqualified if it is brought inside, but meat is not.

Question: A Kal va'Chomer should teach that meat brought outside is Kosher!

Blood brought inside disqualifies the rest, yet meat that goes inside is Kosher. Bringing blood outside does not disqualify the rest, all the more so meat brought outside should be Kosher!

Answer: "U'Vasar ba'Sadeh Treifah Lo Socheilu" - meat brought outside its proper boundary is forbidden.

(Beraisa): (Blood that is brought) "Penimah" (to the Kodesh ha'Kodoshim) is Pasul;

Question: What is the source for blood brought into the Heichal?

Answer: We learn from "El ha'Kodesh (Penimah - Shitah Mekubetzes deletes this)."

Question: It would suffice to teach that blood brought into the Heichal is Pasul!

Answer #1 (Rava): Either of these words ("ha'Kodesh" and "Penimah") could refer to the Heichal or the Kodesh ha'Kodoshim. Had the Torah written only one, we would have learned the smaller Chidush (the Kodesh ha'Kodoshim);

Now that the Torah wrote both, we know that "ha'Kodesh" refers to the Heichal.

We find a Tana who learns similarly regarding Toshav and Sachir (slaves of a Kohen. The Torah forbids them to eat Terumah);

(Beraisa): "Toshav" is a permanent slave (an Eved Ivri Nirtza. He serves until Yovel), and "Sachir" is a temporary slave (an Eved Ivri bought for six years).

Question: It would suffice for the Torah to teach that a Toshav may not eat, even though he is acquired permanently, and all the more so a Sachir may not!

Answer: Had the Torah said only "Toshav", we would have assumed (the smaller Chidush,) that this refers to a temporary slave (but a permanent slave eats). Now that it also wrote "Sachir", this shows that "Toshav" refers to a permanent slave.

Objection (Abaye): Your case is unlike Toshav and Sachir. They are different people. The Torah teaches about both of them;

Even though it could have explicitly said Nirtza, and we would have learned a temporary slave from a Kal va'Chomer, the Torah wrote both of them;

However, if blood is disqualified once it enters the Heichal, bringing it into the Kodesh ha'Kodoshim does not disqualify any more. The Torah taught a meaningless Halachah!

Answer #2 (Abaye): The Torah must teach that the Kodesh ha'Kodoshim disqualifies when the blood was brought in abnormally (not through the Heichal, rather, through windows or the roof).

Objection (Rava): The Torah disqualifies blood that "Yuva" (will be brought inside). This connotes normal entrance!

Answer #3 (Rava): If one intends to bring blood into the Kodesh ha'Kodoshim, it is not disqualified (even after entering the Heichal) until it gets to the Kodesh ha'Kodoshim. Therefore, the Torah must teach that the Kodesh ha'Kodoshim disqualifies.

Question #1 (Rava): If blood of the Par Helam Davar (of the Tzibur) or of the Sa'ir brought for Helam Davar of idolatry was brought into the Kodesh ha'Kodoshim, what is the law?

Since bringing it "El ha'Kodesh" (to the Heichal) does not disqualify (it must be brought in!), also bringing it "Penimah" (to the Kodesh ha'Kodoshim) does not disqualify;

Or, since it should not be brought there, it becomes Pasul?

Question #2 (Rava): If you will say that it becomes Pasul, if blood of the Par or Sa'ir of Yom Kipur was (properly) sprinkled between the staves of the Aron, taken out to the Heichal, and brought back into the Kodesh ha'Kodoshim, what is the law?

Perhaps it is not disqualified, for it must be brought into the Kodesh ha'Kodoshim;

Or, since it should not be brought back after it was taken out, bringing it backj disqualifies it!

Question #3 (Rava): If you will say that it becomes Pasul, if the blood was (properly) sprinkled towards the Paroches, taken to the inner Mizbe'ach, and brought back towards the Paroches, what is the law?

It is not Nifsal, for it is essentially in the same place (it did not cross a boundary);

Or, since the Torah calls this 'Yetzi'ah', it may not be brought back 'in'?

This is not resolved.