## Zevachim Daf 89a

###### Zevachim 89a:1
[Zevachim 89a:1](https://torahapp.org/share/book/Zevachim/r/89a:1)

מַתְנִי׳ **כׇּל הַתָּדִיר** מֵחֲבֵירוֹ – קוֹדֵם אֶת חֲבֵירוֹ. הַתְּמִידִין קוֹדְמִין לְמוּסָפִין. מוּסְפֵי שַׁבָּת קוֹדְמִין לְמוּסְפֵי רֹאשׁ חֹדֶשׁ. מוּסְפֵי רֹאשׁ חֹדֶשׁ קוֹדְמִין לְמוּסְפֵי רֹאשׁ הַשָּׁנָה, שֶׁנֶּאֱמַר: ״מִלְּבַד עֹלַת הַבֹּקֶר אֲשֶׁר לְעֹלַת הַתָּמִיד תַּעֲשׂוּ אֶת אֵלֶּה״.

**William Davidson Edition - English:**
**MISHNA:** **Any** offering **that is** more **frequent than another precedes the other** offering. Therefore, **the daily offerings precede the additional offerings,** which are sacrificed only on certain days. When Shabbat and the New Moon coincide, the **additional Shabbat offerings precede** the **additional New Moon offerings.** Likewise, the **additional New Moon offerings precede** the **additional New Year offerings.** The mishna cites the source for the principle that the frequent precedes the less frequent: **As it is stated** with regard to the additional offerings of the first day of Passover: **“Besides the burnt offering of the morning, which is for a daily burnt offering, you shall offer these”** (Numbers 28:23). The verse indicates that the daily offering is sacrificed first, and then the additional offerings are sacrificed.


###### Zevachim 89a:2
[Zevachim 89a:2](https://torahapp.org/share/book/Zevachim/r/89a:2)

**גְּמָ׳** מְנָא לַן? מְנָא לַן?! כִּדְקָאָמַר טַעְמָא: ״מִלְּבַד עֹלַת הַבֹּקֶר״! דִּילְמָא תְּמִידִין הֵן דְּקָדְמִי לְמוּסָפִין – מִשּׁוּם דִּתְדִירִי; מוּסָפִין לְמוּסָפִין מְנָא לַן?

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **From where do we** derive the principle that the frequent precedes the less frequent? The Gemara expresses puzzlement at this question: **From where do we** derive this? One must say **that the reason is stated** in the mishna, which says that it is derived from the verse: **“Besides the burnt offering of the morning.”** The Gemara explains: If that verse is the only source, it could be claimed that **perhaps it is** only the **daily offerings that precede** the **additional offerings, because they are** far more **frequent,** as they are sacrificed daily. With regard to the precedence of a relatively frequent **additional offering over** a relatively less frequent **additional offering,** the question arises: **From where do we** derive this?


###### Zevachim 89a:3
[Zevachim 89a:3](https://torahapp.org/share/book/Zevachim/r/89a:3)

אָמַר רַבִּי אִילְעָא, דְּאָמַר קְרָא: ״כָּאֵלֶּה תַּעֲשׂוּ לַיּוֹם שִׁבְעַת יָמִים״ – אֵלֶּה כָּאֵלֶּה.

**William Davidson Edition - English:**
**Rabbi Ile’a said** that it is derived from the fact **that the verse states** with regard to the additional offerings of Passover: **“Like these you shall offer daily, for seven days”** (Numbers 28:24). This verse, which immediately follows the one cited previously, indicates that the principle that governs **these** additional offerings shall be **like** the principle governing **those** daily offerings and additional offerings mentioned previously, i.e., the more frequent precedes the less frequent.


###### Zevachim 89a:4
[Zevachim 89a:4](https://torahapp.org/share/book/Zevachim/r/89a:4)

וְהַאי מִיבְּעֵי לֵיהּ לְגוּפֵיהּ! אִם כֵּן, נִיכְתּוֹב: ״אֵלֶּה תַּעֲשׂוּ לַיּוֹם״.

**William Davidson Edition - English:**
The Gemara challenges: **But that** verse **is required to** teach **its own** *halakha*, that the additional offerings of the first day of Passover recur on each day of Passover. The Gemara answers: **If so, let** the verse **write: These you shall offer daily.** Since the Torah writes: “Like these,” both the *halakha* that these additional offerings are brought on each day of Passover and the principle concerning precedence can be derived from this verse.


###### Zevachim 89a:5
[Zevachim 89a:5](https://torahapp.org/share/book/Zevachim/r/89a:5)

אִי כְּתַב ״אֵלֶּה תַּעֲשׂוּ לַיּוֹם שִׁבְעַת הַיָּמִים״, הֲוָה אָמֵינָא: אֵלֶּה לְשִׁבְעַת הַיָּמִים (אִין, מִידֵּי אַחֲרִינָא לָא)! ״לַיּוֹם״ כְּתִיב.

**William Davidson Edition - English:**
The Gemara rejects this suggestion: **If** the verse **had written** only: **These you shall offer daily for the seven days, I would say** that **these** offerings mentioned in the previous verse are sacrificed in total, over **the seven days.** Therefore, the Torah writes: “Like these,” to teach that they are all sacrificed each day. The Gemara counters: That interpretation is not possible, as the phrase: “You shall offer **daily,” is written** in the verse, which indicates that these offerings are sacrificed on each of the seven days.


###### Zevachim 89a:6
[Zevachim 89a:6](https://torahapp.org/share/book/Zevachim/r/89a:6)

וְאַכַּתִּי אֵימָא: אֵלֶּה לַיּוֹם, אֲבָל שְׁאָר יוֹמֵי לָא יָדַעְנָא כַּמָּה! אָמַר קְרָא ״תַּעֲשׂוּ״ – שֶׁיְּהוּ כׇּל הָעֲשִׂיּוֹת שָׁווֹת.

**William Davidson Edition - English:**
The Gemara challenges: **And still,** one can **say** that **these** specific offerings are required **for the** first **day; but** with regard to the **other days, I do not know how many** offerings are to be sacrificed. Therefore, the term “like these” is needed to teach this, and cannot be used for the principle that relatively frequent additional offerings precede relatively less frequent additional offerings. The Gemara answers: That interpretation is also not possible, as **the verse states: “You shall offer [*ta’asu*],”** indicating **that all the** sacrificial **rites [*asiyyot*]** on all the days of Passover **should be equal.** Therefore, the term “like these” is in fact superfluous and can be cited as the source of the principle of precedence.


###### Zevachim 89a:7
[Zevachim 89a:7](https://torahapp.org/share/book/Zevachim/r/89a:7)

אַבָּיֵי אָמַר מִגּוּפַהּ דִּקְרָא: אִם כֵּן, לֵימָא קְרָא ״מִלְּבַד עֹלַת הַבֹּקֶר״ וְתִישְׁתּוֹק, ״אֲשֶׁר לְעֹלַת הַתָּמִיד״ לְמָה לִי? לְמֵימַר דְּהָךְ דִּתְדִירָא תִּיקְדּוֹם.

**William Davidson Edition - English:**
**Abaye said:** The application of the principle of precedence to all frequent offerings can be derived **from the verse itself,** cited in the mishna. The reason is that **if so,** that only the daily offering precedes less frequent offerings, **let the verse say** merely: **“Besides the burnt offering of the morning,” and remain silent** from the rest of the verse. **Why do I** need the additional phrase: **“Which is for a daily burnt offering”?** This serves **to say that this** offering **that is** more **frequent,** i.e., any more frequent offering, **should precede** any less frequent offering.


###### Zevachim 89a:8
[Zevachim 89a:8](https://torahapp.org/share/book/Zevachim/r/89a:8)

**מַתְנִי׳** כׇּל הַמְקוּדָּשׁ מֵחֲבֵירוֹ – קוֹדֵם אֶת חֲבֵירוֹ. דַּם הַחַטָּאת קוֹדֵם לְדַם הָעוֹלָה, מִפְּנֵי שֶׁהוּא מְרַצֶּה. אֵיבְרֵי עוֹלָה קוֹדְמִין לְאֵימוּרֵי חַטָּאת, מִפְּנֵי שֶׁהוּא כָּלִיל לָאִישִּׁים.

**William Davidson Edition - English:**
**MISHNA:** **Any** offering **that is** more **sacred than another precedes the other** offering. The mishna elaborates: If there is blood of a sin offering and blood of a burnt offering to be presented, **the blood of the sin offering precedes the blood of the burnt offering because it effects acceptance,** i.e., atonement, for severe transgressions punishable by *karet*. Likewise, if there are limbs of a burnt offering and portions of a sin offering to be burned on the altar, the burning of **the limbs of** the **burnt offering precedes the portions of** the **sin offering, because** the burnt offering **is entirely** burned **in the flames** on the altar, whereas only part of the sin offering is burned.


###### Zevachim 89a:9
[Zevachim 89a:9](https://torahapp.org/share/book/Zevachim/r/89a:9)

חַטָּאת קוֹדֶמֶת לְאָשָׁם, מִפְּנֵי שֶׁדָּמָהּ נִיתָּן לְאַרְבַּע קְרָנוֹת עַל הַיְסוֹד. אָשָׁם קוֹדֵם לְתוֹדָה וְאֵיל נָזִיר, מִפְּנֵי שֶׁהוּא קׇדְשֵׁי קָדָשִׁים. תּוֹדָה וְאֵיל נָזִיר קוֹדְמִים לִשְׁלָמִים, מִפְּנֵי שֶׁהֵן נֶאֱכָלִין לְיוֹם אֶחָד, וּטְעוּנִין לֶחֶם.

**William Davidson Edition - English:**
Similarly, although both effect atonement, **a sin offering precedes a guilt offering due to** the fact **that its blood is placed on** the **four corners** of the altar and the remnants of its blood are poured **on the base** of the altar, whereas the blood of the guilt offering is sprinkled on only two corners of the altar. **A guilt offering precedes a thanks offering and** the **nazirite’s ram due to** the fact **that it is an offering of the most sacred order,** and the others are offerings of lesser sanctity. **A thanks offering and a nazirite’s ram precede a peace offering due to** the fact **that they are eaten for one day,** like offerings of the most sacred order, whereas a peace offering is eaten for two days, **and** the thanks offering and nazirite’s ram **require loaves** to be brought with them, four types with the thanks offering and two types with the nazirite’s ram.


###### Zevachim 89a:10
[Zevachim 89a:10](https://torahapp.org/share/book/Zevachim/r/89a:10)

הַשְּׁלָמִים קוֹדְמִין לַבְּכוֹר, מִפְּנֵי שֶׁהֵן טְעוּנִין מַתַּן אַרְבַּע [וּסְמִיכָה] וּנְסָכִים, וּתְנוּפוֹת חָזֶה וָשׁוֹק. הַבְּכוֹר קוֹדֵם לַמַּעֲשֵׂר, מִפְּנֵי שֶׁקְּדוּשָּׁתוֹ מֵרֶחֶם, וְנֶאֱכָל לַכֹּהֲנִים.

**William Davidson Edition - English:**
Sacrifice of **the peace offering precedes** sacrifice of **the firstborn** offering **due to** the fact **that** the peace offering **requires placing** the blood on the altar, in the form of two placements that are **four, and placing hands** on the head of the offering, **and libations, and the wavings of** the **breast and the thigh** by the priest and the owner; none of which is required for the firstborn offering. **The firstborn** offering **precedes the** animal **tithe** offering **because it is sanctified from** the **womb,** i.e., unlike the animal tithe offering it does not require consecration, **and it is eaten by the priests,** whereas everyone may partake of the animal tithe offering.


###### Zevachim 89a:11
[Zevachim 89a:11](https://torahapp.org/share/book/Zevachim/r/89a:11)

הַמַּעֲשֵׂר קוֹדֵם לָעוֹפוֹת, מִפְּנֵי שֶׁהוּא זֶבַח, וְיֵשׁ בּוֹ קוֹדֶשׁ קֳדָשִׁים – דָּמוּ וְאֵימוּרָיו. הָעוֹפוֹת קוֹדְמִין לַמְּנָחוֹת, מִפְּנֵי שֶׁהֵן מִינֵי דָמִים. מִנְחַת חוֹטֵא קוֹדֶמֶת לְמִנְחַת נְדָבָה, מִפְּנֵי שֶׁהוּא בָּא עַל חֵטְא. חַטַּאת הָעוֹף קוֹדֶמֶת לְעוֹלַת הָעוֹף, וְכֵן בְּהֶקְדֵּישָׁהּ.

**William Davidson Edition - English:**
**The** animal **tithe** offering **precedes bird** offerings **due to** the fact **that it** requires **slaughtering,** whereas the bird’s nape is pinched; **and there are** two elements **of** the animal tithe offering that have the status of **offerings of the most sacred order: Its blood** that is presented on the altar **and its portions** that are burned on the altar, whereas with regard to bird offerings only the blood is presented on the altar. **The bird** offerings **precede meal offerings due to** the fact **that they are types** whose **blood** is presented, and atonement is effected by the blood. The **meal offering of a sinner precedes a voluntary meal offering due to** the fact **that it comes** to atone **for a sin.** For the same reason the sacrifice of **the bird sin offering precedes** the sacrifice of **the bird burnt offering, and likewise with regard to its consecration,** the sin offering takes precedence.