- Source that korban עולה ויורד is for טומאת מקדש וקדשיו (not terumah)
The Torah requires a korban עולה ויורד (which varies based on his financial status) for a case of tumah, but does not specify what obligates the korban. A Baraisa derives that it is for a violation ofטומאת מקדש וקדשיו, entering the Mikdash or eating kodashim while tamei. Although the Torah warned and dictated a punishment (of kares) for intentional טומאת מקדש וקדשיו, that does not necessarily prove that this korban is for an unintentional case of טומאת מקדש וקדשיו, since it may instead refer to one who eats terumah while tamei, which is also warned against and punished (with מיתה בידי שמים).
Rava praised Rebbe (who made the following derashah), saying: דולה מים מבורות עמוקים – he draws from deep wells. Rebbe darshens: the passuk describes the person becoming tamei through touching a dead חיה – animal, which includes a domestic בהמה. The Torah’s superfluous mention of touching a dead "בהמה", then, establishes a gezeirah shavah with the "בהמה טמאה" written by eating kodashim while tamei, teaching that this korban is for טומאת קודש. טומאת מקדש is eventually derived from another gezeirah shavah (טומאתו טומאתו).
- שלש כריתות בשלמים, kares for eating inedible kodashim while tamei
Earlier, Rava suggested deriving that the korban עולה ויורד refers to טומאת מקדש based onשלש כריתות בשלמים – three times kares was written for eating שלמים while tamei, explaining: אחת לכלל – one is for the general category of korbanos (teaching that eating any korban while tamei incurs kares), ואחת לפרט – and one is for the specific case [of shelamim], which clarifies that kares is only for eating kodashim similar to שלמים, excluding items which are kodashim for their value (not for sacrifice). The third כריתות, suggests Rava, is to apply the unspecified tumah of the Torah to eating kodashim, and since this is already known, we apply it instead to entering the Mikdash while tamei. However, the Gemara objects that Rebbe Abahu taught that the third כריתות is needed: לדברים שאינן נאכלין – for [sacrificial] items which are not normally eaten, such as wood on the מזבח, לבונה, or קטורת, teaching that one who eats these items while tamei is liable to kares. Rebbe Shimon, who holds there is no kares for eating inedible kodashim, darshens the third כריתות to include a tamei who eats חטאת הפנימית – a chatas whose blood is applied inside the היכל.
- Source that שעיר הנעשה בפנים is for יש ידיעה בתחילה ואין ידיעה בסוף
The Torah says that the שעיר הנעשה בפנים – goat whose blood is applied inside atones "מטומאות בני ישראל" – from the tumos of Bnei Yisroel. This unspecified “tumah” could have included several other aveiros which are called “tumah,” i.e., avodah zarah, עריות, and murder. Therefore, Rebbe Yehudah says, the Torah says "מטומאות" – from the tumos, implying ולא כל טומאות – but not all the tumos. Rather, it applies only to טומאת מקדש וקדשיו, שחלק הכתוב – that the Torah distinguished from other טומאות (the next Daf explains this refers to its unusual korban עולה ויורד). Rebbe Shimon says: ממקומו הוא מוכרע – it can be determined internally what the שעיר הנעשה בפנים is for: "וכפר על הקדש מטומאות" – he shall effect atonement for the sanctuary from the tumos etc., indicates that it atones for טומאות of קודש.
The Baraisa then derives which case it addresses. "מפשעיהם לכל חטאתם" teaches that the "חטאות" – inadvertent sins are similar to the "פשעים" – rebellious sins, which have no korban, thereby excluding one with awareness before and after his sin. "לכל חטאתם" further clarifies: חייבי חטאות במשמע – those liable to a chatas are implied, i.e., those with awareness before but not after, who will become liable for an עולה ויורד when they discover their sin.
