Talmud for Pesachim 116:14

ת"ר תמיד קודם לפסח פסח קודם לקטרת קטרת קודמת לנרות

these are the words of R'Ishmael. R'Akiba said: It is as the order when the eve of Passover falls on the eve of the Sabbath.15 Our Rabbis taught: How do we know that there must not be anything before the morning tamid?<span class="x" onmousemove="('comment',' Rashi: nothing must be burnt upon the wood pile before the morning tamid, after the latter has been laid in order upon it. Tosaf.: no voluntary offering may be sacrificed before the morning tamid. Tosaf. accepts Rashi's interpretation as an alternative.');">16 Because it is said, and he shall lay the burnt-offering in order upon it.<span class="x" onmousemove="('comment',' Lev. VI, 5. This follows, 'and the priest shall kindle wood on it every morning' (ibid.) showing that immediately after the wood pile is kindled, the tamid is the first thing to be burnt.');">17 What is the exegesis?18 - Said Raba: The burnt-offering implies the first burnt-offering.<span class="x" onmousemove="('comment',' The def. art. points to some particular sacrifice, viz., the first burnt-offering mentioned in the chapter on sacrifices, Num. XXVIII, which is the daily morning tamid, and this verse teaches that it must be the first thing to ascend the altar every day. and nothing else may take precedence over it.');">19 And how do we know that nothing may be offered after the evening tamid? Because it is stated, and he shall burn upon it the fat of the peace-offerings.20 What is the exegesis?21 Said Abaye: After it22 [sc. the morning tamid] [you may sacrifice] peace-offerings, but not after its companion [sc. the evening tamid] [may you sacrifice] peace-offerings. To this Raba demurred: Say [then], it is only peace-offerings that we may not present,23 yet we may present burnt-offerings? Rather, said Raba: Ha-shelamim implies, upon it complete all the sacrifices.24 Our Rabbis taught: The [evening] tamid is [sacrificed] before the Passover offering,the Passover offering is [sacrificed] before the [burning of the evening] incense, the incense before [the kindling of] the lights;

Jerusalem Talmud Pesachim

It was stated³⁶Sifry Num. 143, Babli 58b. The argument seems to be that the Pesaḥ, while a personal sacrifice from the offerers, has the status of a public sacrifice, since only public sacrifices can override Sabbath prohibitions and be offered if the people are impure (Mishnah 9:3). Then the verse states that the daily evening offering has to be the second public offering of the day, not the third. (This implies that the additional offerings of Sabbath and holidays are counted as appendices to the daily morning sacrifice.): “The blood of the daily sacrifice and its limbs precede the Pesaḥ, and the Pesaḥ the incense, and the incense the trimming of the lights.³⁷Ex. 27:2.” There are Tannaim who state: “The blood of the daily sacrifice and its limbs precede the incense, and the incense the Pesaḥ, and the Pesaḥ the trimming of the lights, so that the libations of the daily sacrifice should be accompanying it³⁸“It” here is the burning of the incense on the golden altar in the Temple. Since the daily sacrifices and in the morning may precede, in the evening follow, the daily offering (Babli 59a).” There is nothing preceding the daily morning sacrifice and nothing later than the daily evening sacrifice except Pesaḥ and incense on Passover Eve. “³⁹Sifra Ṣaw Pereq 2(10). From where that nothing should precede the daily morning sacrifice? The verse says, on it ˋolah⁴⁰S. Liebermann conjectures that here one reads עולה as Aramaic אַוְלַא “first”.. And from where that nothing should invalidate the daily evening sacrifice? The verse says, on it šelamim⁴¹Reading שִׁלּוּמִים “finishing”.. Rebbi Simeon ben Laqish says, it is not written here he arranges on it ˋolah but he arranges on it the ˋolah, that no elevation offering precede the daily morning sacrifice⁴²Babli 58b. The definite article describes an offering that certainly is brought on the altar immediately after it is readied for service; this must be the daily morning sacrifice.. It was stated: Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa says, people lacking expiation⁴³People forbidden access to sancta unless a reparation sacrifice has been brought in the Temple on their behalf: The woman after childbirth (Lev. 12:6–8), the male sufferer from gonorrhea (Lev.15:14–15), the female sufferer from flux (Lev. 15:29–30), and the person healed from skin disease (Lev. 14:19,31). Babli 59a. bring their expiatory sacrifices after the daily evening sacrifice to enable them to immerse themselves and eat their Pesaḥ in the evening. Rebbi Yudan said, that is, for a rich sufferer from skin disease. But a poor sufferer from skin disease, does he not bring a bird⁴⁴It is clear from Lev. 14:19 that of the two sacrifices offered, an elevation (עולה) and a reparation (חטאת) one, only the latter is expiatory. But in case this is a bird (in all cases except the wealthy sufferer from skin disease), nothing is burned on the altar, only its blood is squeezed out on wall and bottom of the altar (Lev. 5:9). Therefore these offerings by their nature are not subject to the limitations imposed on offerings of which parts are burned on the altar.? Said Rebbi Samuel ben Eudaimon, does he not bring a reparation sacrifice⁴⁵And Lev. 14:21 declares also the reparation offering as expiatory.?

Ask RabbiBookmarkShareCopy

Previous Verse Full Chapter Next Verse