Miluim- Blood from the mizbeach

Question

The miluim sacrifices (Parshas Tetzaveh, Parshas Tzav) have a number of features that are unique. One of the most remarkable to me is Exodus 29:21

וְלָקַחְתָּ֞ מִן־הַדָּ֨ם אֲשֶׁ֥ר עַֽל־הַמִּזְבֵּ֘חַ֮ וּמִשֶּׁ֣מֶן הַמִּשְׁחָה֒ וְהִזֵּיתָ֤ עַֽל־אַהֲרֹן֙ וְעַל־בְּגָדָ֔יו וְעַל־בָּנָ֛יו וְעַל־בִּגְדֵ֥י בָנָ֖יו אִתּ֑וֹ וְקָדַ֥שׁ הוּא֙ וּבְגָדָ֔יו וּבָנָ֛יו וּבִגְדֵ֥י בָנָ֖יו אִתּֽוֹ׃
Take some of the blood that is on the altar and some of the anointing oil and sprinkle upon Aaron and his vestments, and also upon his sons and his sons’ vestments. Thus shall he and his vestments be holy, as well as his sons and his sons’ vestments.

Is there anything like this anywhere else, taking blood off the mizbeach and reusing it for another part of the avodah? Does it matter which blood? - several korbonos have been brought by now.
Who talks about this?

Answer 1

Yoma 5:6, paskened by Rambam Meilah 2:11

Normally, after the blood has been thrown, it only has monetary kedusha of hekdesh. It can be redeemed and used for whatever chullin purposes you want. (The example in the mishnah is for fertilizer, I'm not sure what else you'd use it for.)

Answer 2

The suggested verse in the miluim procedure, according to Rashi on Shemos 21:22 corresponds to the second ram brought as a peace offering (shlamim). In a peace offering there are two applications of blood on the walls of the altar which are four (i.e. leave marks on 4 sides as they are done from two diagonal corners). This blood is not baked as it does not come close with the fire, and could be used for the miluim procedure. As we know, the altar was annointed with special oil Exodus 30:22-30. This was a second blood application on the kohanim, which touched the annointed altar. The first blood application is described in Exodus 29:20 and it is fully matched by a procedure of purification of the metzorah Vayikra 14:10-20, to permit him/her enter the camp. Thus, we have to conclude that the second application is a stringency of the concecration of kohanim.

There are no other such cases in the Torah, in which a person gets permitted to a congregation, except for a metzorah to a camp of Israelim and kohanim to a camp of kehunah. The consecration of the camp of Leviah was exchange with the already consecrated firstborn. Therefore, the described procedure is unique.