What the Altar, the Ramp, and the Sacred Vessels Can Sanctify

The rule that Rabbi Akiva states: Whatever became disqualified within the sacred precinct, the sacred precinct receives it [and it does not come down]; whatever was not disqualified within the sacred precinct, the sacred precinct does not receive it - except for a blemished animal, for a blemished bird is valid. Rabbi Chanina, deputy of the priests, says: My father used to push blemished animals down off the altar. One might think that even the libations, if they went up, do not come down; Scripture teaches "olah" - just as the burnt offering is distinct in that it comes on its own account, this excludes libations, which do not come on their own account. From here you say: if the sacrifice is valid and the libations disqualified, or the sacrifice disqualified and the libations valid, or even both disqualified, the sacrifice does not come down but the libations do come down. Since it is said, "Whatever touches the altar shall become holy" (Exodus 29:37), we have learned that the altar sanctifies whatever is fit for it. From where do we learn that the ramp too sanctifies what is fit for the altar? Scripture teaches, "and to the altar they shall not go up for a pleasing aroma" (Leviticus 2:11-12). From where do we learn that the vessels too sanctify what is fit for them? Scripture teaches, "and you shall sanctify them, and they shall be most holy; whatever touches them shall become holy." A vessel for liquids sanctifies liquids, a dry measure sanctifies dry goods; a vessel for liquids does not sanctify dry goods, and a dry measure does not sanctify liquids. Sacred vessels that were pierced: if one can still do with them the kind of work they did when whole, they sanctify; if not, they do not sanctify. And none of them sanctify except within the sacred precinct. "It is the burnt offering on its firewood upon the altar all night until morning" (Leviticus 6:2) - that one places it from sunset, and they go on being consumed upon the altar all night. I would know only things fit to be offered at night; from where things whose manner is by day, and so forth. You say that "all night" is stated for this purpose, that one places it from sunset and they are consumed on the altar all night - or perhaps it means only that one keeps bringing them up onto the altar all night? When it says, "and the fat of my festival offering shall not remain until morning" (Exodus 23:18), this teaches that one keeps bringing them up from the ground to the altar all night. [And how do I uphold "all night"?] That one places it from sunset, and so forth. And what does "until morning" teach? If it does not apply to the consuming of the limbs, apply it to the removal of the ashes: it teaches that they may remove ashes from the altar all night. Each day they remove the ashes from the altar at cockcrow, or near it, whether before or after. On the Day of Atonement, from midnight. On the festivals, from the first watch. From where are these matters derived? Rabbi Yochanan said: From the implication of "all night," do I not already know that it is until morning? What then does "until morning" teach? Give a morning to the first morning of the night. Therefore each day, cockcrow or near it, before or after, suffices. On the Day of Atonement, because of the High Priest's weariness, they begin from midnight. On the festivals, since Israel are many and the offerings are many, they begin from the first watch - as the reason is taught: cockcrow would not arrive before the courtyard was already filled with Israel.