וְאֶת־מִזְבַּ֥ח הָעֹלָ֖ה וְאֶת־כָּל־כֵּלָ֑יו וְאֶת־הַכִּיֹּ֖ר וְאֶת־כַּנּֽוֹ׃
및 번제단과 그 모든 기구와 물두멍과 그 받침에 발라
English Explanation of Mishnah Zevachim
Just as the altar sanctifies whatever is eligible for it, so does the ascent sanctify whatever is eligible for it;
And just as the altar and the ascent sanctify whatever is eligible for them, so do vessels sanctify.
Vessels for liquids sanctify liquids,
And the measures sanctify dry material.
A liquid vessel does not sanctify dry matter, nor does a dry [measure] sanctify a liquid.
If holy vessels were perforated and they can be used for the same purpose as when whole, they sanctify [what is placed in them]; if not, they do not sanctify.
And all these sanctify only in the holy place.
The final mishnah of our chapter teaches that the altar is not the only item that sanctifies that which is fit for it other items in the Temple do so as well.
Section one: The ascent is the ramp that leads up to the altar. If something that is fit for the altar is brought onto the ascent, it is sanctified and cannot be taken down. The same rules that apply to things that ascend onto the altar will apply to the ascent.
Section two: The ministering vessels, listed in Exodus 30:28-29, also sanctify things that are put in them, as long as they are fit.
Sections three-five: There are vessels meant to hold liquids, such as wine libations, and there are vessels meant to hold dry measures, such as the minhah (grain) offerings. Each type of vessel only sanctifies the type of material it is meant to hold.
Section six: If there is a hole in one of the vessels but it can still be used for its original purpose, then it still sanctifies that which is put in it. But if it can no longer be used, then it has lost its status as a holy vessel and it does not sanctify that which is put in it.
Section seven: The sanctifying effect of the vessels is dependent upon their being in the Temple courtyard. If the vessel is taken out of the courtyard, it will no longer sanctify.
And just as the altar and the ascent sanctify whatever is eligible for them, so do vessels sanctify.
Vessels for liquids sanctify liquids,
And the measures sanctify dry material.
A liquid vessel does not sanctify dry matter, nor does a dry [measure] sanctify a liquid.
If holy vessels were perforated and they can be used for the same purpose as when whole, they sanctify [what is placed in them]; if not, they do not sanctify.
And all these sanctify only in the holy place.
The final mishnah of our chapter teaches that the altar is not the only item that sanctifies that which is fit for it other items in the Temple do so as well.
Section one: The ascent is the ramp that leads up to the altar. If something that is fit for the altar is brought onto the ascent, it is sanctified and cannot be taken down. The same rules that apply to things that ascend onto the altar will apply to the ascent.
Section two: The ministering vessels, listed in Exodus 30:28-29, also sanctify things that are put in them, as long as they are fit.
Sections three-five: There are vessels meant to hold liquids, such as wine libations, and there are vessels meant to hold dry measures, such as the minhah (grain) offerings. Each type of vessel only sanctifies the type of material it is meant to hold.
Section six: If there is a hole in one of the vessels but it can still be used for its original purpose, then it still sanctifies that which is put in it. But if it can no longer be used, then it has lost its status as a holy vessel and it does not sanctify that which is put in it.
Section seven: The sanctifying effect of the vessels is dependent upon their being in the Temple courtyard. If the vessel is taken out of the courtyard, it will no longer sanctify.
Rabbeinu Bahya
בזאת תדעון כי ה' שלחני לעשות את כל המעשים האלה, “By this you shall know that it was the Lord who sent me to do all these things.” He referred to the exchanging of the functions formerly performed by the firstborn to be performed by the Levites. The firstborn had disqualified themselves from acting as priests as they had participated in the sin of the golden calf as described in Exodus 32,6: “they offered burnt-offerings and meat-offerings (in honour of the golden calf),” as opposed to the Levites who had remained loyal to G’d and had acted as executioners of the people publicly worshipping the golden calf (Exodus 30,28). The Levites were sanctified in place of the firstborn and chosen to perform sacrificial services. Anyone who did not believe in the selection of the Levites to replace the firstborn indicated thereby that the guilt of the golden calf episode had not yet been expunged and that the people who now challenged Moses and Aaron did not consider these parts of the written Torah as authentic.