Zevachim Daf 88 זבחים דַף 88

The next Mishnah states that כלי הלח – vessels designated for fluids are mekadesh liquids, and מדות היבש – measures designated for solids are mekadesh solids (to give them קדושת הגוף – physical sanctity to be brought on the מזבח). כלי הלח are not mekadesh solids, and מדות היבש are not mekadesh liquids. However, the Gemara will clarify that they are only not mekadesh the other substance ליקרב – to be offered, but they are mekadesh it ליפסל – for invalidation (i.e., it becomes sanctified enough to be invalidated by leaving the עזרה, etc.). Shmuel said: כלי שרת אין מקדשין אלא שלימין – Service vessels only sanctify when they are whole; אין מקדשין אלא מלאין – they only sanctify when they are full; אין מקדשין אלא מתוכן – they only sanctify from their interior. Another version has the last term as "מפנים" – inside the עזרה, and the Gemara explains that they disagree about בירוצי מדות – the heaping above the rim of the measures. Rebbe Yochanan says that the rule that כלי שרת must be full to be mekadesh is only if he does not intend to add to it, אבל דעתו להוסיף – but if his intent is to add to it, ראשון ראשון קודש – every first amount is sanctified as it enters the כלי.

A Baraisa states: כלי קדש שניקבו – regarding sacred vessels which were punctured, אין מתיכין אותן – we do not melt down the area to repair them, nor can lead be melted into them to repair them. נפגמו – If they were damaged, they are not repaired. If a knife was nicked, it is not filed down. If the blade slipped out of its handle, it is not returned. Abba Shaul said that there was a knife which tended to make טריפות, because it often developed slight nicks, and they decided to hide it away. Another Baraisa discussing בגדי כהונה teaches that if they became soiled, they are not washed with various detergents. The Gemara clarifies they are not washed with water either, but if they were only spoiled to the degree that water suffices to clean them, then even detergents may be used. Some say they are not washed at all, and the reason is given: שאין עניות במקום עשירות – because there is no act of poverty in the place of wealth.

Rebbe Inyani bar Sason explains that the pesukim about korbanos are written near the pesukim about בגדי כהונה to teach: מה קרבנות מכפרין – just as korbanos atone, אף בגדי כהונה מכפרין – so do the priestly garments atone for sins. He elaborates: the כתונת – tunic atones for שפיכת דמים – bloodshed, and the מכנסים – pants atone for גילוי עריות. The מצנפת – turban atones for גסות הרוח – arrogance, because יבא דבר שבגובה ויכפר על גובה – let something worn high come and atone for haughtiness. The אבנט – belt atones for הרהור הלב – improper thoughts of the heart, which is where the אבנט is placed. The חושן atones for דינים – violations of justice, because it is called a חושן "משפט". The אפוד atones for idolatry. The מעיל atones for לשון הרע, because יבא דבר שבקול ויכפר על קול הרע – let something which generates sound (through its bells) come and atone for the evil sound of לשון הרע. The ציץ atones for עזות פנים – brazenness.   Although Rebbe Yehoshua ben Levi said that murder is only atoned through the עגלה ערופה, that is where the murderer’s identity is unknown, but where it is known (but he cannot be executed), the כתונת is מכפר. And although he said that only the קטורת atones for לשון הרע, that is for לשון הרע spoken in private (like the קטורת’s offering), whereas the sound-producing מעיל atones for לשון הרע spoken publicly.