Yoma 60 a, b

We learn a hermeneutic rule: one overarching halacha can be applied to many similar situations.  This is called an analogy, a binyan av.  When that same halacha is stated in two different verses/contexts, however, we are not to assume that the second derives from the first.  The rabbis try to apply other rules, like notar and piggul to help us understand their thinking about ritual impurity when dealing with the blood of the bull and goat on Yom Kippur.  Our Sages put limitations upon their own interpretation.  Had they decided on different hermeneutic rules, our halachot and thus our lives might be very different.

A new Mishna tells us that the order of Temple rituals are very important, but errors can be corrected.  If a preliminary ritual is done out of order, there is no consequence. If the blood of the goat is sprinkled before that of the bull, the goat's blood must be sprinkled again following the bull to reestablish the proper order.  And if the blood is spilled earlier than allowed, another animal must be sacrificed and the entire service must be repeated.  Rabbis Elazar and Shimon believe that it is enough to continue the service from the point of sprinkling, as each sprinkling is its own action.

The Gemara clarifies: when rites are done in white clothing inside the Sanctuary, these rules apply.  However, outside of the Holy of Holies, when wearing white, the High Priest is not required to go back and repeat these rites.  Other rabbis argue different versions of what is required when, and in which places.  Specifically, the rabbis argue about what is done when errors are made during the year when the High Priest is wearing golden clothing compared with what is done on Yom Kippur.  Which actions are less important and which are indispensable?

The rabbis come back to questions about the timing of these rituals.  What if the incense is offered erroneously; does this affect the blood sacrifices?  Will the scooping of incense have to be repeated if there is an error later in the rituals at the Altar?  How might the answers to these questions help us to determine whether or not the incense is indispensable?

How would the rabbis actually decide which rituals were of greater importance?  Beyond the blood-related rituals which are described in the Torah as critically attached to atonement, of course.  So often the proof texts chosen by our Sages seem to be only minimally connected with their arguments. How much power the rabbis held in their hands.  I understand that they were establishing the rabbinic model of Jewish thought and practice.  But did they know, on some level, that their words and rules would be taken with such seriousness some two thousand years later?