Daf 39

1) They mix up the two lots so that the Kohein Gadol shouldn't choose what he'll grab in his right hand. Therefore, the utensil that the lots were in only had enough room for the Kohein's two hands to go in, so he can't feel around for which he wants to remove with his right hand. After all, it's considered a good sign if the lot that says 'LaHashem' on it ended up in his right hand.

2) The utensil that the lots were in was made out of wood since the Torah shows that it cares about the Jews' money (that they shouldn't lose much). Therefore, it wasn't a Kli Shareis since you can't have a Kli Shareis made out of wood.

3) Our Mishna says: the Kohein Gadol puts both his hands in the utensil and pulls out both lots. The Sagan was on his right and if he pulled out the 'LaHashem' lot in his right hand, the Sagan tells him to raise his right hand. The head of the Beis Av was to his left, and if the Kohein Gadol pulls out the 'LaHashem' lot with his left hand, the head of the Beis Av says to lift his left hand. However, a Braisa brings R' Eliezer's opinion that both the Kohein Gadol and the Sagan stick their right hands in the utensil, and each one takes a lot. If the Kohein Gadol pulled out the 'LaHashem' lot in his right hand, the Sagan tells him to raise his right hand. If the Sagan pulled out the 'LaHashem' lot in his right hand, the head of Beis Av tells him to say his words. However, the Segan doesn't tell it to him since it would insult the Kohein Gadol that the lot didn't come into his right hand, but in the Sagan's.

4) They argue (if the Kohein Gadol pulls out both, or if the Sagan pulls out the second one) whether the right hand of the Sagan is better than the left hand of the Kohein Gadol, or are they even.

5) R' Chanina Sagan Hakohanim said it's like our Mishna. He says: the reason the Sagan was to the Kohein Gadol's right is, if any Psul happened to the Kohein Gadol, the Sagan would be ready to take him over right away.

6) [Tosfos says: even though there is no Meila by smells, there is still an Issur to do so. Therefore, there is an Issur for those outside the Azarah to come closer to the Azarah to smell the Ketores, but there is no problem getting pleasure from it if it comes by itself. That's why the girls of Yerushalayim didn't need to perfume themselves, since they were perfumed by the incense of the Ketores.]

7) The Gemara concludes: even according to R' Yehuda who holds that any part of the Avodah that's done in the courtyard with the "white Begadim" doesn't prevent the Kashrus of the Avodah if it wasn't done; making the lots are the exception, since it's written twice to teach us that. (However, placing the lots on the goats doesn't prevent the Kashrus, but it's just a Mitzvah to do. Also, the order doesn't prevent the Kashrus, so it's still good if you do the lottery after applying the bull's blood.) R' Shimon holds that even the lack of a lottery doesn't prevent the Kashrus, (but missing saying Vidoy over it does prevent the Kashrus), Therefore, if one of them dies, you don't need to bring another pair in order to make the lottery.

Daf 40

8) Therefore, they're both consistent to their following opinions. As they argue until when does the Azazel goat need to stand live, for the Pasuk says that it needs to stand "to atone." R' Yehuda says that it needs to stand until the atonement of the sprinkling of the inner goat's blood, and R' Shimon holds that it's the atonement of saying Vidoy over it. However, everyone agrees that sending it is only a Mitzvah, and doesn't prevent the Kashrus of it.

9) [Rashi says: the practical difference between them is if Vidoy prevents the Kashrus of the Azazel goat, as R' Yehuda says that it doesn't, and R' Shimon holds it does. However, Tosfos says that they argue if the Azazel is dependent on the sprinkling of the blood of the inner goat. Since R' Yehuda holds that the lottery is necessary, so they must be together until the inner goat's blood is sprinkled. However, if the blood spilled before the sprinkling, or the Azazel goat dies; they need to bring two new goats and make the lottery on them and start the process over again. However, R' Shimon holds that they're not interdependent. Therefore, if the Azazel dies, or the blood spills, you only need to bring one goat to take the place of the one that's no longer good, and the second one remains in its place.]

10) R' Akiva says: if the 'LaHashem' lot ended up in his left hand, he can't switch hands and switch goats (and now, the one that LaHashem fell on is on his right) since you're bringing upon yourself a situation that the Tzidokim can ridicule you.

Daf 41

11) A pair of bird Korbanos are not settled (as to which one will be the Olah and which one to be the Chatos) unless it's specified at the buying, or when the Kohein does the Avodah.

12) There is no redemption for a bird Korban. Hence, if he takes some of the money and buys a bird for the Olah, and then he becomes rich enough to obligate one Chatos animal, he adds to the leftover money separate to buy a bird Chatos and buys an animal Chatos, and the Olah bird is brought as a voluntary Korban. [Tosfos says: which usually refers to a communal voluntary Korban. Although, usually, we don't bring communal voluntary Korbanos from birds; that's only L'chatchila, but B'dieved if it comes by default, you bring it. Even though we see that, if a woman separates a Korban for her Neziras, and then her husband annuls her Neziros, that the Olah goes as an individual voluntary Korban; that's different since she separated all her Korbanos, it's established as those Nazir Korbanos, so it's established as an individual Olah.

Alternatively, we can say that they're both for individual voluntary Korbanos. The reason that the Gemara doesn't point it out here since there is no practical difference for which type it's being brought for (except for if he can pick the Kohein to sacrifice it, but we don't mention it since he only has a choice if he himself is a Kohein). However, by an animal, there are great practical difference why it's being brought; who is obligated to supply the Nesachim, and does it need Smicha. Also, if the owner is a Kohein. can he keep the skins and if he can sacrifice it.] However, if she first bought the Chatos bird, it needs to be left for death (like other Chatos that loses its purpose), and the money left for the Olah goes for a voluntary Korban. You just can't add onto that money to bring your animal Korban, since you can't add onto Olah money to bring a Chatos.

13) By a Korban Olah V'yored; if a rich person brings a poor person's Korban, R' Hoshia says he's not Yoitza, and R' Chaga says he's Yoitza except by Metzorah, and we don't extrapolate to other types since there's a Drasha that excludes all other types.

14) They tied the red string between the horns of the Azazel, and by the neck (where they Shecht) of the 'LaHashem" goat, so that you shouldn't mix them up with each other, nor with other goats.

15) They had a red string tied around by the Parah Aduma additives (hyssops and ceder wood). The Pasuk says that you need to "put it inside the burning of the Parah." R' Elazar b. Shimon says that you need to tie it in order to put weight to it so it should sink inside the burning Parah to fulfill the above passage. However, Rebbi doesn't hold that the Pasuk is coming to tell us that it needs to be weighed down into the fire, so the tie only comes to tie them together.

16) If the ceder wood and hyssop gets burned within a rising fire, Rebbi holds it's Kosher since it doesn't need to be inside. However, R' Elazar b. Shimon will only hold it's Kosher if the fire is bending over, when it's considered 'inside' the fire.

Daf 42

17) Shmuel holds that the Shechita of the Parah Aduma is permitted by a non-Kohein, but the Kohein Hagadol's bull can't be Shechted that way (but needs the Kohein Gadol). Rav holds the opposite; you need a Kohein by the Parah Adumah since the Pasuk says that it's done by Elazar, and it says "it's the law" to say that it prevents its Kashrus if done otherwise. However, a non-Kohein can Shecht the Kohein Gadol's bull since it's not an Avodah. [Rashi says: since it's permitted to be usually done by a non-Kohein. Tosfos brings those who say: since you don't need to be standing inside the Mikdash when you Shecht (if you have a long enough knife); or, even according to Shimon Hateimani who holds that the Shochet's hands has to be before the animal being Shechted, when you need to Shecht in the north, the Shochet doesn't need to stand in the north.] Despite it not being an Avodah, you need a Kohein for the Parah Adumah since it's not a Korban anyhow, since it's Kodesh like things dedicated for fixing the Mikdash, and the only reason you need everything done to it by Kohein is because of a special Halacha, like you need a Kohein to pronounce Tzaras to be Tamai. [Tosfos says: but you can't ask from the Kohein Gadol's bull according to the opinion that the Kohein Gadol needs to Shecht; since it might be a new law that you need its owner to Shecht it even if it's not an Avodah, just like you need the owner to do Smicha even though it's not an Avodah.]

18) Shmuel says that both should need the Kohein and would prevent its Kashrus if the Kohein didn't Shecht, but by Parah Adumah, it implies from "you Shecht it before Elazar," that a non-Kohein Shechts and Elazar watches him. (However, Rav learns that Pasuk as to say it's Pasul if the Kohein loses focus over it. Shmuel learns the Psul of losing focus from another Pasuk. However, Rav learns both Psukim for losing focus, one for the Shechita, and one for the burning, and you need both Psukim.)

19) Losing focus Pasuls by Shechita, burning, filling up the water and gathering the ashes. However, it doesn't Pasul by the throwing the ceder, hyssops and the red string into the fire since they're not the actual Parah.

20) We have a Braisa that's proof to Rav, that a non-Kohein is Pasul to Shecht a Parah Adumah the same way a woman is Pasul. Although we allow the sprinkling of the Parah water with a non-Kohein, but is Pasul with a woman; we must say that Shechita is different since we learn the the woman is Pasul from the need to have Elazar. If so, it should exclude a non-Kohein as well.

21) All Parah jobs are Pasul by a woman and at night besides gathering the ashes, drawing the water and Kiddush (placing the ash in the water).

22) The Pasuk says "you should give it to Elazar." 'It' infers that only this Parah was given to Elazar, but not the others that they did in future generations (that they weren't given to the Sagan). Some say that it's permitted for a Kohein Hedyot to do it, and others say that only a Kohein Gadol can do it since we have a Gezira Shava (Chuka, Chuka) from Yom Kippur.

23) "You take it out," implying that you take it out by itself, and not with another animal, even if you can't get it to go out itself. According to R' Shimon who Darshens the reasons of the Psukim; you can't take out a black cow with it, since people will assume that you need to Shecht a black cow with it, which makes it Pasul. You can't take it out with another red cow, since people will think that you need to Shecht both, which makes them pasul. The practical difference between him and the Rabanan is if you can bring it out with a donkey. As R' Shimon will hold you're allowed to since no one would assume you're going to Shecht the donkey.

Daf 43

24) "you Shecht it," implying that you can't Shecht another animal along with it.

25) Each Pasuk by Parah bounces off the one before it. Therefore, it sometimes tells us that it's the opposite what it was, or it continues what it was. (Therefore, it would depend on each opinion as they learn the first Pasuk how to learn the following Pasukim. It says it was Shechted "before him." We already said that Rav held it means that you can't lose focus, and Shmuel holds that you can have a non-Kohein Shecht while Elazar stands over him.

26) "Elazar takes from the blood with his finger." According to Shmuel who says a non-Kohein does the earlier Shechita,, the Pasuk is switching that, from this point on, Elazar must do it. According to Rav who says that Elazar was involved in the Shechita until now, and we should assume that he continues. Therefore, that which he's mentioned again is a "double exclusion" which the rule is; it comes to include something. Therefore, it's Kosher if a Kohien Hedyot does it.

27) "The Kohein takes a ceder wood." According to Shmuel who holds that the last step was only done by Elazar, this comes to include that a Kohein Hedyot may do this step. Rav who says that a Kohein Hedyot did the last step, the Pasuk needs to repeat by this step that a regular Kohein should do it so that you don't think it cann be done by a non-Kohein since it doesn't involve the body of the Para.

28) The Kohein must do his parts in the Para Aduma in his Bigdei Kehuna.

29) "A Tahor man gathers the Para ashes, and leaves it." "A man" includes even a non-Kohein. "A Tahor" includes a woman. "And leaves it" implies only someone who has full mind capacity to leave it, excluding a deaf, insane, or minor who don't have full capacity of their mind.

30) "You take for a Tamai person some of the ashes of the Chatos, and you place it etc." The Tanna Kama says: all who are Kosher for gathering the ashes are Kosher to take and place the ashes. However, R' Yehuda says: the taking is written in the plural to include a minor that he's Kosher [Tosfos: and the reason we include him more than the deaf and insane since he will eventually will get capacity of his mind], and the placing is written in the male form [Tosfos: although we never exclude a female in this way since the Torah regularly writes in the male form, but here is different since it changes from plural to singular form], to exclude a woman. However, the Tanna Kama says that it needs to write it both in the plural and the singular so you don't think that they need to be done only with two people, or only with one person, but rather, they could be done either way. [Tosfos says:a Tumtum is Pasul even to the Tanna Kama because he might be a male and be uncircumcised according to R' Akiva who says he's like a Tamai person.]

31) "A Tahor man takes the hyssop and dips it in the water." According to the Rabanan who until now permits a woman and forbids a minor, 'a man' excludes a minor, and 'Tahor' includes a woman. According to R' Yehuda, who, in the last step, says a minor is permitted and a woman is forbidden, 'a man' excludes a minor, and 'Tahor to permit a woman.

32) The Tanna Kama says that a woman can't sprinkle it, but she helps out [Tosfos: by holding the water by the dipping and sprinkling.]

33) A Tvul Yom is Kosher by a Para Aduma.

34) In the first Vidoy over the Kohein Gadol's bull, he didn't add "and to the children of Ahron, your holy nation", but said it in the second Vidoy. After all, he needs the first Vidoy to atone himself, and now that he's atoned and a complete Tzadik, he can atone over those who still need an atonement.

35) He Shechted it and he caught the blood in a vessel. He then gave it to the one who will stir it (to prevent congealing) in the forth row of stones from the Heichel. However, you can't say that he was in the Heichel since the Pasuk says that no person may be in the Ohel Moed when the Kohein Gadol does the Avodah. We learn that it's true also in Shilo and in the Beis Hamikdash. Not only when he's burning the Ketores, but even when he's sprinkling blood. Nobody can enter until he leaves.

Daf 44

36) When he's in the Heichel, everyone did not even enter the area between the Ullam and the Mizbeach. However, when he was in the Kodesh Hakadoshim, they only stayed out of the Heichel.

37) They also need to stay away during the year when he sprinkled in the Heichel the blood of the bull brought from Beis Din forgetting a Halacha (and the Jews sinned from their P'sak), the Kohein Gadol's bull Chatos (when he sinned), and the goat brought for the sin of idolatry.

38) You don't need to say that the area between the Ullam and the Mizbeach is a stronger Kedusha from the Torah (or else we shouldn't differentiate it from any other part of the Azarah, and everybody should keep out of the whole Azarah). After all, we can say that it's only a rabbinical separation to prevent going into the Heichel, and the rest of the Azarah has the Mizbeach to make a distinction to remind them not to enter, which doesn't apply to the area in front of the Mizbeach. Also, you don't need to say that the Ullam has the Kedusha of the Heichel or else we would say that the Ullam would be a distinction not to enter the Heichel, but rather, we say that the Ullam and the area between the Ullam and the Mizbeach has the same Kedusha, and they didn't want to make a differentiation between them.

39) Every day, they shoveled out coals from the Mizbeach for the Ketores with a silver shovel and poured it into a golden one, since we see Hashem is careful not to waste the Jews money (so the gold shouldn't be destroyed fast). However, on Yom Kippur, he shoveled it with a gold shovel and brought it with him, since the Kohein Godal is weak, (we're eliminating all extra steps).

40) Every day, they shoveled it out with a shovel that holds four Kavim, and poured it into a shovel that holds three Kavim. The extra Kav was swept up into the stream. A Braisa says that they swept up two Kavim in the stream. R' Chisda says that the last Braisa is authored by R' Yishmael the son of R' Yochanan b. Broka who says that he pours the four Kavim into a shovel of two Kavim. However, R' Yossi says that the first shovel was a Saah (i.e., six Kavim), and he pours it into a shovel of three Kavim. According to him, you're sweeping three Kavim into the stream. Alternatively, R' Ashi says: it could be authored by R' Yossi. As the Saah was measured as the Midbar's dimensions, and the three Kavim were according to the Yerushalmi's dimensions that was a sixth more, (Therefore, the Saah from Midbar was the Yerushalmi's five Kavim, so only two Kavim gets wasted and swept into the stream.)

41) Every day, the shovel was thicker, but on Yom Kippur, it was thinner because of the weakness of the Kohein Gadol, (so we're making the shovel lighter for him). Every day, the handle was shorter, but it was longer for Yom Kippur so that the Kohein Gadol's arms should help carrying it.

42) The son of the Sagan said: every day, the shovel didn't have a 'Niastik,' but it had one for Yom Kippur. [Rashi explains it to be a ring. When it bangs against the shovel it makes a noise, which the Pasuk says the reason for the bells on the Me'il; so you can hear sound as he enters the Heichel. However, Tosfos brings from the Yerushalmi that the text is 'Nirtak,' a covering. They covered the handle. After all, since the coals are left in it, and metal is a conductor of heat, it would burn his hand if he doesn't have something covering it to insulate it. The Yerushalmi says that it's not a Hefsik between his hand and the Keili since they attached it with nails, it becomes secondary to the shovel, and becomes part of the shovel.]

Daf 45

43) Every day, the gold was yellowish and the Ketores were smashed thinly, but on Yom Kippur, the gold was reddish and the Ketores was smashed to be extra thin.

44) Every day, the Kohein climbs up the the Mizbeach on the east of the ramp, and descends on the west side (in order not to walk around the Mizbeach more than necessary), since we say that you always need to turn to your right. He washed his hands and feet from the Kiyur. However, on Yom Kippur, the Kohein Gadol walked up the middle of the ramp and descended in the middle of the ramp (and he doesn't have to worry he's walking on the Mizbeach more than necessary), and washed his hand and feet with a golden jug because of the honor of the Kohein Gadol. R' Yehuda says that, every day of the year, the Kohein Gadol walked up the middle of the ramp and descended in the middle of the ramp, and washed his hand and feet with a golden jug.

45) R' Yehuda says: every day, there was two bonfires on the Mizbeach. The big bonfire, and the second one for Ketores. R' Yossi says: there was a third bonfire, one to keep the other fires going if they went out. [Tosfos says: in the Mishkan, the copper Mizbeach only had an Amah square on top. Since the logs of Moshe was an Amah squared (so there was only enough space for one bonfire); we must say that the other bonfires was on the Amah that the Kohanim used to walk around the Mizbeach. Therefore, they were able to walk around the Mizbeach in this Amah until they reached the other bonfires.] R' Meir adds a fourth bonfire for the limbs that had not been completely burned from yesterday's Korbanos. However, the Rabanan say that they was returned to the original bonfire. If there is not enough room on the side of the Mizbeach to hold them all until they reset the bonfire for the day, they were placed on the ramp and the Sovev (ledge that went around the Mizbeach) until they were ready to be returned to the bonfire. [Tosfos says: it needs to be left on the top half of the Mizbeach, for if it was lowered than that, it will be susceptible to become Pasul through Lina (i.e., leaving it over night). Riva says that there is also a prohibition for taking Korbanos off the Mizbeach.]

46) R' Yehuda doesn't learn that there was a third bonfire from R' Yossi's Pasuk since he needs that Pasuk to teach us that the lighting the small woodchips should be done on top of the Mizbeach (and not below and then bring it up), and he has another Pasuk to say it needs to be done by a Kohein. However, R' Yossi learns that from R' Shimon's opinion; that you don't need two Psukim to teach us that it's done on top of the Mizbeach and by a Kohein since, it's logical, that a non-Kohein can't do any Avodah on top of the Mizbeach. However, R' Yehuda needs both P'sukim so that we shouldn't say that the non-Kohein can be below on the floor and lighting the woodchips on top with a large bellow. [Tosfos says: R' Shimon would say that you don't need a Pasuk to forbid that since it's not a normal way to kindle the woodchips. However, he agrees that you need a Pasuk that only a Kohein can add the fire (that a mortal needs to add), since it's more apt for someone to stand on the floor and throw up wood onto the Mizbeach.]

47) You return the partly burned Olah that spatters off to the Mizbeach, and not the partly burned Ketores.

48) You add an extra bonfire on Yom Kippur for the coals of the Ketores that's brought inside the Kodesh Hakadoshim.

49) We also light the Menorah from the fire that's upon the Mizbeach. [Tosfos points out: the Mishna doesn't require to make a special bonfire for it. Since you only need the flames, but not the coals, the Chachumim didn't feel it was important enough to make a separate one, and the Torah gives it to the Chachumim to figure out what to use the bonfires for. Alternatively, since the Pasuk says the word 'Tamid' by Menorah, we assume that you use the same bonfire to light it that you would use to burn the Tamid.]

50) You can use any coals on the west side of the Mizbeach to burn the Ketoras even if it's not directly opposite the Heichel's door [Tosfos says: this is only B'dieved, but, L'chatchila, you need to take it from the area directly opposite the Heichel's door.]

Daf 46

51) You make a bonfire for the Olos' limbs that were left over from the day before, even on Shabbos. However, it's only if the fire overcame it (and was very burnt). The first version says that it's only when it was Pasul limbs that was brought up to the MIzbeach (that we don't take them down once they're up), but if they were Kosher, you can put it on the new bonfire even if it wasn't burned. The second version: we even only allow it by Kosher Olos if they were burned. [Tosfos says: even though we don't burn the limbs of weekday Olos on Shabbos; we must say that it's only all night, when Shabbos wasn't given over yet to be superseded. However, when it's close to the morning, when they started making new bonfires for the days Avodah; once Shabbos is superseded for the day's Avodah, it's also superseded to finish yesterday's Avodah. (According to the first version, we refer to Kosher ones that weren't burned, and Pasul ones that were mostly burned. According to the second version: even Kosher ones need to be mostly burned.]

52) He argues with R' Huna who says that only the beginning supersedes Shabbos, but not the end, [Rashi: therefore, you can't make a bonfire on Shabbos for limbs of yesterday's Korbanos.] R' Chisda says that it also supersedes Shabbos at the end, but Tumah is only superseded in the beginning. [Rashi says: you don't burn the limbs when they're Tamai. Tosfos adds: this is only by Korbanos that the main atonement is the sprinkling of the blood, but by a Mincha, where the burning of the Kemitza is parallel to blood sprinkling by the Korbanos, you burn it even if it's Tamai.] Rabbah held the opposite: the end only supersedes Tumah and not Shabbos [Rashi: and you don't burn the limbs of Friday's Tamid.] Although the Pasuk writes 'Moado' by both Shabbos and Tumah to say they're superseded, (so you would suppose their Halachos would be the same); still, R' Chisdah held that Shabbos is completely permitted when it comes to communal Korbanos, and Tumah is only superseded, so it only supersedes the main atonement. Rabbah holds that we only allow the end for Tumah since its beginning supersedes Tumah too. However, the beginning of Friday's Korbanos doesn't supersede Shabbos, so the end doesn't supersede it either.

53) [Tosfos asks on Rashi's explanation: the definition of "end of it" is not the same for R' Chisdah and Rabbah. After all R' Chisda refers to the end of Tumah as the limbs being burned for the first time, and Rabbah's end of Shabbos refers to those that were leftover during the day before's Korbanos after they were somewhat burnt. Also, the Mishna in Pesachim says that the only thing you don't do when it's Tamai is to eat the meat, implying that you definitely burn the limbs. Therefore, the Ri explains: the 'beginning' and 'end' refers to the beginning and end of the burning of the limbs. As the beginning is when the limbs are brought originally on the fire, and the end refers to the leftovers from the burning of the night before. The question: is if you make a new bonfire for it, or just use the big bonfire that you will use for today's Korbanos for them. Therefore, R' Huna holds that you don't always make a new bonfire for yesterday's Korbanos every day and under all circumstances. Although we say that the 'beginning' is the main atonement; we already said in the second Perek that there is an atonement in burning the limbs.]

54) If you extinguish the fire that you took from the Mizbeach for the shovel of the Ketores or to light the Menorah; Abaya holds that you're Chayiv for the Lav of "don't extinguish the fire" of the Mizbeach, and Rava holds that you're exempt since you removed it from being a fire on the Mizbeach to be for something else. The first version: we only refer to a case when it was already removed from the Mizbeach, but if he's still standing on the Mizbeach, everyone holds that he's Chayiv. The second version holds that everyone agrees that he's exempt when it's brought off the Mizbeach, and they argue when it was on the Mizbeach. However, if it wasn't removed for it to be used for something else, you're Chayiv even if the coals are no longer on top of the Mizbeach, but somehow landed on the floor.

55) [Tosfos says: according to Abaya in the first version; the reason that they allow to sweep the extra coals taken for Ketores (that came from the big shovel, but didn't fit into the small shovel) into the stream; since it's no longer designated to do any Avodah, since you're not going to gather it again to go on the Mizbeach, and it is not going to be used to burn the Ketores. Alternatively, they waited until they were out before they swept it in the stream.

We also don't have a problem of destroying Kodshim, since it's already made Kodesh in the Kli Sharies shovel; since the first silver shovel is not considered its Kli to be Kodesh in since you will pour it into the gold shovel. R' Tam answers: since the Kli only makes Kodesh what you intend it to. However, this doesn't fit well according to the opinion in Sukka that a Kli Shareis makes Kodesh even items that you didn't intend it to be Kodesh. Also, since you filled it up on the Mizbeach, the Kli makes Kodesh what's fit for it to make Kodesh, according to everyone. It's a pushed answer to say that this rule only applies to Korbanos, but not for coals.]