• Rebbe Akiva holds any korban’s blood which is brought  לפנים is invalidated

On the previous Daf, Tannaim discuss which korbanos become invalidated when their blood is brought לפנים. Rebbe Akiva says: כל דמים שנכנסו לכפר בהיכל פסולין – any bloods which were brought into the Heichal to atone are invalidated. The Chochomim say this law only applies to a חטאת, and Rebbe Eliezer says it also applies to an אשם. The Gemara seeks Rebbe Akiva’s source for including all korbanos in this rule, and after the first suggestion is rejected, it concludes with a Baraisa darshening "כל" חטאת – “any” chatas to include קדשי קדשים, and the extra vav in "וכל" חטאת to include all קדשים קלים. Rebbe Yose HaGlili said to Rebbe Akiva: אפילו אתה מרבה כל היום כולו – even if you include additional korbanos all day long, איני שומע לך – I will not listen to you. Rather, "כל" comes to include a חטאת צבור, and the extra vav comes to teach that this law applies not only to the more common female חטאת, but even to a male חטאת. The Gemara clarifies that Rebbe Yose HaGlili himself holds the passuk is not about this law at all, but he was responding according to Rebbe Akiva’s understanding.

• Machlokes if bringing some blood  לפנים disqualifies all the blood of the korban

Th next Mishnah states that if one was מקבל blood in two cups, and one cup left the עזרה (and was thereby disqualified), the second cup remains valid. However, נכנס אחד מהם לפנים – if one of [the cups] entered inside the Heichal, Rebbe Yose HaGlili rules the other cup valid, but the Chochomim say it is פסול. Although Rebbe Yose HaGlili advances a kal vachomer to prove that the second cup should remain valid, the Rabbonon darshen "אשר יובא מדמה" – that from its blood shall be brought, teaching thatאפילו מקצת דמה – even if some of its blood enters the היכל, the entire korban is disqualified. They agree that blood which leaves the עזרה does not disqualify the korban, because "אשר יובא" implies הנכנס פוסל ואין היוצא פוסל – only [blood] which enters (the היכל) invalidates 

the remaining blood, but [blood] which leaves (the עזרה) does not invalidate the remaining blood.

• Is blood ofפנימיות  disqualified by entering לפני ולפנים?

Rava asked: is the blood of the פר העלם דבר של צבור and שעיר עבודת כוכבים, whose blood is applied in the היכל, disqualified by entering the קודש הקדשים? Do we say that since the passuk says אל הקודש פנימה – to the Holy inside, so only where the disqualification of blood brought "אל הקודש" – into the Holy (the Heichal) applies, do we apply the disqualification of blood brought "פנימה" – inside (the קדש הקדשים), but these korbanos, whose blood is not disqualified for entering the היכל, would also not be disqualified in the קדש הקדשים? Or do we say שלא במקומן הוא – [the blood] is not in its proper place, and so is invalidated? Assuming it is invalidated, he asked a second question, regarding the פר and שעיר of Yom Kippur, whose blood is sprinkled in the קדש הקדשים. If, after the הזאה, he took the blood out and brought it back into the קדש הקדשים, are they disqualified? Is it considered מקומן - their proper place, or הואיל ונפק נפק – once it went out, it went out, and reentering the קדש הקדשים disqualifies them? If so, what if he sprinkled on the פרוכת, and brought it out towards the מזבח הפנימי for its applications, and then brought it back inwards? Is the היכל considered one place, or is it considered to have left and reentered? The Gemara concludes: תיקו.

Siman – Peanut Butter. The Kohen who used a peanut butter jar to bring blood from any korban into the Heichal making it פסול, was surprised to hear that he had also passeled the rest of the blood from that korban, and was almost run over by a Kohen with a peanut butter jar with blood from a פר העלם דבר running into theקדש הקדשים .