דלמא שלמים דאמש וחטאת ואשם דיום היכי משכחת לה דשחטינהו לתרוייהו אבל לא שחטינהו לתרוייהו תיבעי לך
if he slaughtered the peace-offering first - [the sprinkling of] the sin-offering and the guilt-offering would take precedence!<span class="x" onmousemove="('comment',' R. Huna understands the Mishnah thus: If a peace-offering was brought yesterday but only killed to-day, while a sin-offering or a guilt-offering brought to-day is still waiting to be slaughtered, the blood of the peace-offering must be sprinkled before the other is slaughtered. For he holds that if the peace-offering too has yet to be slaughtered, the Mishnah would not rule that it takes precedence. Hence by inference, if both were brought to-day and the peace-offering was wrongly slaughtered first, the slaughtering of the sin-offering etc. must precede the sprinkling of the peace-offering. This proves that where one sacrifice is more sacred than another, and the latter was slaughtered first, the former must nevertheless be slaughtered, and its blood sprinkled, before that of the less sacred is sprinkled, and presumably the same applies where one sacrifice is more constant than the other.');"><sup>18</sup></span> - [No:] perhaps how [is the case of] a peace-offering of yesterday and a sin-offering and a guilt-offering of to-day meant?
Tosefta Berakhot
Everyone is obligated in [saying] Birkat Hamazon (Grace After Meals), Kohanim (Priests), Leviim (Levites), and Yisraelim (Israelites, regular Jews), converts [to Judaism], freed [non-Jewish] slaves, Chalalim (Kohanim who have lost their priestly status), Natinim, Mamzerim (bastards), [a person] castrated by [a deliberate act of another] person, [a person who was] born castrated, [a person] with [one or both] testicles crushed, and [a person] with a cutoff member. All of them are obligated [in saying Birkat Hamazon] and they can absolve others (i.e. say it for others) of their obligation [of saying Birkat Hamazon]. A Tumtum (a person of unknown sex), and a hermaphrodite are obligated [in saying Birkat Hamazon], but they cannot absolve others (i.e. say it for others) of their obligation [of saying Birkat Hamazon].
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Tosefta Pesachim
They mix him the first cup. Beit Shammai says, he blesses on the day and then he blesses on the wine, because the holiday is the direct reason for drinking the wine, and the holiday had already started when the wine was brought to the table. Beit Hillel says, he blesses on the wine and then he blesses on the day, because if we didn't have the wine we wouldn't be saying Kiddush on the holiday at all. Another explanation: the blessing on wine is regularly said and the blessing on the holiday is not. And the halacha is according to Beit Hillel.
