Today we learn a Mishna discussing the effects of sprinkling the blood of different sacrificial animals. The kodashei kodashim, holiest sacrifices, like sin offerings, guilt offerings and burnt offerings are the holiest offerings. Sprinkling their blood brings with it both stringencies and leniencies. When considering kodashei kalim, simple offerings like peace offerings or thanksgiving offerings, only stringencies are brought about when their blood is sprinkled.
Before sprinkling the blood of kodashei kodashim, the laws of me'ila (forbidding inappropriate use of sanctified objects) apply to both the meat of the sacrifice and its eimurim, portions, because they are all kodashei HaShem, holy to G-d at that time. After sprinkling the blood, the meat is permitted to the priests and the laws of me'ila do not apply to the meat, but the laws stay in effect regarding the portions, which will remain sanctified.
When it comes to kodashim kalim, they are not considered to be kodashei HaShem. The meat of the sacrifice and the limbs will go to the altar. After the blood has been sprinkled, the laws of me'ila do apply to the eimurim that will be placed on the altar. The meat of the sacrifice is permitted for consumption, and the laws of me'ila do not apply.
Steinsaltz shares with us the rabbis' consideration of the etymology of the word eimurim. The Aruch teaches that its root is morim, rulers, as these are the most important parts of the sacrifice. The Ramban says that its root is amar, to say or command, as G-d commanded us to make these sacrifices on the altar. Still others believe that the root comes from the idea that the limbs are set aside and raised up to honour G-d (Devarim 26:17).
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