Zevachim 53B

תנא דבי רבי ישמעאל כרבי שמעון בן יוחי אומרים: זה וזה יסוד מערבי. וסימניך: משכו גברי לגברא.

The school of R' Yishmael, in accordance with the opinion of R' Shimon ben Yoḥai, says: Both this and that, i.e., the blood of an inner sin offering and that of an external sin offering, were poured at the western base of the altar. According to this version, R' Shimon ben Yoḥai agrees with the opinion of R' Yishmael. The Talmud comments: And your mnemonic to remember this change in opinion is: The men pulled the man. In this case, the numerous students of R' Yishmael claim that R' Shimon ben Yoḥai agrees with their teacher.

מתני' העולה קדשי קדשים, שחיטתה בצפון, וקיבול דמה בכלי שרת בצפון, ודמה טעון שתי מתנות שהן ארבע, וטעונה הפשט וניתוח, וכליל לאשים.

Mishnah: The burnt offering is an offering of the most sacred order. Its slaughter is in the north of the Temple courtyard and the collection of its blood in a service vessel is in the north, and its blood requires two placements that are 4, and it requires flaying of its carcass and the cutting of the sacrificial animal into pieces, and it is consumed in its entirety, with the exception of its hide, by the fire of the altar.

גמ׳ עולה מאי טעמא תני ליה קדשי קדשים? משום דלא כתיב בה ״(לה׳) קדשי קדשים היא״.

Talmud: What is the reason that the tanna taught that a burnt offering is an offering of the most sacred order, when the Mishnah earlier (52b) did not mention that a sin offering is of the most sacred order? The Talmud answers: It is because in the Torah it is not written explicitly with regard to the burnt offering: It is most sacred, as it states concerning the sin offering and the guilt offering in a verse concerning a meal offering: “It should not be baked with leaven. I have given it as their portion of My offerings made by fire; it is most sacred, as the sin offering, and as the guilt offering” (Leviticus 6:10). Consequently, the tanna explicitly states that a burnt offering is likewise of the most sacred order.