Zevachim 177

Chapter 177

א מתני׳ <big><strong>כל</strong></big> התדיר מחבירו קודם את חבירו התמידין קודמין למוספין מוספי שבת קודמין למוספי ר"ח מוספי ר"ח קודמין למוספי ר"ה שנאמר (במדבר כח, כג) מלבד עולת הבקר אשר לעולת התמיד תעשו את אלה:
1 <big><b>MISHNAH: </b></big>WHATEVER IS MORE CONSTANT THAN ANOTHER TAKES PRECEDENCE OVER THE OTHER'THE DAILY OFFERINGS<span class="x" onmousemove="('comment',' Lit., 'continual' offerings - the daily burnt-offerings.');"><sup>1</sup></span> PRECEDE THE ADDITIONAL OFFERINGS;<span class="x" onmousemove="('comment',' Which were sacrificed on Sabbaths, Festivals, and New Moons.');"><sup>2</sup></span> THE ADDITIONAL OFFERINGS OF THE SABBATH PRECEDE THE ADDITIONAL OFFERINGS OF NEW MOON;<span class="x" onmousemove="('comment',' When the Sabbath and New Moon concurred, similarly the other cases.');"><sup>3</sup></span>
ב <big><strong>גמ׳</strong></big> מנא לן מנא לן כדקאמר טעמא מלבד עולת הבקר דילמא תמידין הן דקדמו למוספין משום דתדירי מוספין למוספין מנ"ל
2 THE ADDITIONAL OFFERINGS OF NEW MOON PRECEDE THE ADDITIONAL OFFERINGS OF NEW YEAR; FOR IT IS SAID, [YE SHALL OFFER THESE] BESIDE THE BURNT-OFFERING OF THE MORNING, WHICH IS FOR A CONTINUAL BURNT-OFFERING.<span class="x" onmousemove="('comment',' Num. XXVIII, 23. 'These' are the additional festival offerings, whilst 'beside the burnt-offering of the morning' implies that that had already been offered, having preceded the additional offerings.');"><sup>4</sup></span> <big><b>GEMARA: </b></big>Whence do we know it? [You ask] Whence do we know it: surely he [the Tanna] states the reason, viz. , 'BESIDE THE BURNT-OFFERING OF THE MORNING'? - Perhaps only the daily-offerings precede the additional offerings, because they are constant; how do we know that additional-offerings [precede] [less frequent] additional-offerings?<span class="x" onmousemove="('comment',' Since even the more frequent additional offerings are not really constant, perhaps we disregard their greater frequency.');"><sup>5</sup></span>
ג א"ר אילעא דאמר קרא (במדבר כח, כד) כאלה תעשו ליום שבעת ימים אלה כאלה
3 - Said R'Elai, Because Scripture states, Like these ye shall offer daily, for seven days:<span class="x" onmousemove="('comment',' Ibid. 24.');"><sup>6</sup></span> [instead of] 'these', 'like these' [is written].<span class="x" onmousemove="('comment',' He interprets: like those which are mentioned in the preceding verse: as in those the more frequent take precedence, so in these (the festival additional-offerings) the more frequent take precedence.');"><sup>7</sup></span> But this is required for its own purpose?<span class="x" onmousemove="('comment',' To teach that an additional offering must be brought every day of the festival.');"><sup>8</sup></span>
ד והאי מיבעי ליה לגופיה א"כ ניכתוב אלה תעשו ליום
4 - If so,<span class="x" onmousemove="('comment',' If that is its only purpose.');"><sup>9</sup></span> let [Scripture] write, 'These ye shall offer daily'.<span class="x" onmousemove="('comment',' Not 'like these.'');"><sup>10</sup></span> If it wrote, 'These ye shall offer dail for seven days', I would think [that] these [are offered] in the seven days?<span class="x" onmousemove="('comment',' I.e., the seven he-lambs specified in Num. XXVIII, 19 are not offered each day but spread over the seven days.');"><sup>11</sup></span>
ה אי כתב אלה תעשו ליום שבעת הימים ה"א אלה לשבעת הימים (אין מידי אחרינא לא) ליום כתיב
5 - 'Daily' is written.<span class="x" onmousemove="('comment',' Which precludes that interpretation.');"><sup>12</sup></span> Yet I might still interpret. These [ye shall offer] for the day,<span class="x" onmousemove="('comment',' Sc. the first day.');"><sup>13</sup></span>
ו ואכתי אימא אלה ליום אבל שאר יומי לא ידענא כמה אמר קרא תעשו שיהו כל העשיות שוות
6 but on the remaining days I could not know how many?<span class="x" onmousemove="('comment',' If Scripture did not write, like these.');"><sup>14</sup></span> - Scripture says, Ye shall offer, [which implies] that all your offerings must be alike.<span class="x" onmousemove="('comment',' The offerings on each day (including the first) must be the same. Hence 'like' is unnecessary for that purpose, and so intimates precedence.');"><sup>15</sup></span> Abaye said: [We learn it] from that very text.<span class="x" onmousemove="('comment',' Cited in the MISHNAH:');"><sup>16</sup></span>
ז אביי אמר מגופה דקרא אם כן לימא קרא מלבד עולת הבקר ותישתוק אשר לעולת התמיד ל"ל למימר דהך דתדירא תיקדום:
7 For if so,<span class="x" onmousemove="('comment',' If its teaching applies only to the daily offerings.');"><sup>17</sup></span> let Scripture say 'beside the burnt-offering of the morning', and then be silent; why state, which is for a continual burnt-offering? To teach that that which is more constant takes precedence.<span class="x" onmousemove="('comment',' In all cases. For that reason 'continual' is emphasized.');"><sup>18</sup></span>
ח <big><strong>מתני׳</strong></big> כל המקודש מחבירו קודם את חבירו דם החטאת קודם לדם העולה מפני שהוא מרצה איברי עולה קודמין לאימורי חטאת מפני שהוא כליל לאישים
8 <big><b>MISHNAH: </b></big>WHATEVER IS MORE SACRED THAN ANOTHER PRECEDES THAT OTHER'THE BLOOD OF A SIN-OFFERING PRECEDES THE BLOOD OF A BURNT-OFFERING,<span class="x" onmousemove="('comment',' If both are ready for sprinkling at the same time.');"><sup>19</sup></span> BECAUSE IT PROPITIATES.<span class="x" onmousemove="('comment',' It makes atonement where kareth is involved.');"><sup>20</sup></span> THE LIMBS OF A BURNT-OFFERING PRECEDE THE EMURIM OF A SIN-OFFERING,<span class="x" onmousemove="('comment',' For burning.');"><sup>21</sup></span>
ט חטאת קודמת לאשם מפני שדמה ניתן לד' קרנות על היסוד אשם קודם לתודה ואיל נזיר מפני שהוא קדשי קדשים תודה ואיל נזיר קודמים לשלמים מפני שהן נאכלין ליום אחד וטעונין לחם
9 BECAUSE IT [THE FORMER] IS ENTIRELY FOR [ALTAR] FIRES. A SIN-OFFERING PRECEDES A GUILT-OFFERING, BECAUSE ITS BLOOD IS SPRINKLED ON THE FOUR HORNS AND ON THE BASE.<span class="x" onmousemove="('comment',' Whereas of the guilt-offering only two applications are made, and not on the horns; nor is the blood poured out on the base (Rashi) .');"><sup>22</sup></span> A GUILT-OFFERING PRECEDES A THANKSOFFERING AND A NAZIRITE'S RAM, BECAUSE IT IS A SACRIFICE OF HIGHER SANCTITY.
י השלמים קודמין לבכור מפני שהן טעונין מתן ד' [וסמיכה] ונסכים ותנופות חזה ושוק הבכור קודם למעשר מפני שקדושתו מרחם ונאכל לכהנים
10 A THANKSOFFERING AND A NAZIRITE'S RAM PRECEDE A PEACE-OFFERING, BECAUSE THEY ARE EATEN ONE DAY [ONLY] AND REQUIRE [THE ACCOMPANIMENT OF] LOAVES. A PEACE-OFFERING PRECEDES A FIRSTLING, BECAUSE IT REQUIRES FOUR [BLOOD] APPLICATIONS, LAYING [OF HANDS]. DRINK-OFFERINGS, AND THE WAVING OF THE BREAST AND THE THIGH.
יא המעשר קודם לעופות מפני שהוא זבח ויש בו קודש קדשים דמו ואימוריו העופות קודמין למנחות מפני שהן מיני דמים מנחת חוטא קודם למנחת נדבה מפני שהוא בא על חטא חטאת העוף קודמת לעולת העוף וכן בהקדישה:
11 A FIRSTLING PRECEDES TITHE, BECAUSE ITS SANCTITY IS FROM THE WOMB,<span class="x" onmousemove="('comment',' It is born sacred.');"><sup>23</sup></span> AND IT IS EATEN BY PRIESTS. TITHE PRECEDES BIRD[-OFFERINGS]. BECAUSE IT IS A SLAUGHTERED SACRIFICE,<span class="x" onmousemove="('comment',' Whereas a bird requires melikah; slaughtering is considered higher.');"><sup>24</sup></span> AND PART OF IT IS MOST SACRED, [VIZ. ,] ITS BLOOD AND EMURIM.<span class="x" onmousemove="('comment',' Even in lesser sacrifices these possess the same sanctity as the most sacred sacrifices, since they belong to the altar. In the case of a bird only the blood possesses that sanctity, but there are no emurim.');"><sup>25</sup></span> BIRDS PRECEDE MEAL-OFFERINGS, BECAUSE THEY ARE BLOOD SACRIFICES. A SINNER'S MEAL-OFFERING PRECEDES A VOTIVE MEAL-OFFERING, BECAUSE IT COMES ON ACCOUNT OF SIN. A SIN-OFFERING OF A BIRD PRECEDES A BURNT-OFFERING OF A BIRD; AND IT IS LIKEWISE WHEN HE DEDICATES THEM.<span class="x" onmousemove="('comment',' When a man dedicates the two birds (v Lev. V, 7) he first dedicates the one for sin-offering and then the one for burnt-offering.');"><sup>26</sup></span>
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