Zevachim — Daf 90a

ואין חייבין עליהן משום פיגול נותר וטמא ר"ע אומר מועלין בהן וחייבין עליהן משום פיגול נותר וטמא

מאי לאו בדהדר עיילינהו פליגי ובהא פליגי דמר סבר מיפסלי ביוצא ומר סבר לא מיפסלי ביוצא

אמר רב פפא בדהדר עיילינהו כ"ע לא פליגי והכא בדאיתנהו אבראי פליגי ובהא פליגי דמר סבר אין זריקה מועלת ליוצא ומר סבר זריקה מועלת ליוצא

והא רב פפא הוא דאמר בדאיתנהו אבראי כ"ע לא פליגי בדעיילינהו לגוואי פליגי

ה"מ גבי שתי לחם דלאו גופיה דזיבחא אבל אימורין דגופיה דזיבחא הוא בדאיתנהו אבראי פליגי:

עופות קודמין כו': אדרבה מנחות קודמות שכן ישנן בצבור כביחיד אפ"ה מיני דמים עדיפי:

מנחת חוטא כו': אדרבה מנחת נדבה קודמת שכן טעונה שמן ולבונה אפ"ה מנחת חוטא הבאה על חטא עדיפא דמכפרת

איבעיא להו מנחת סוטה ומנחת נדבה איזו מהן קודמת מנחת נדבה קדמה שכן טעונה שמן (או) ולבונה או דלמא מנחת סוטה קדמה שכן באה לברר עון

ת"ש מנחת חוטא קודמת למנחת נדבה מנחת חוטא הוא דקדמה למנחת נדבה הא מנחת סוטה לא מי קתני מפני שהיא מכפרת מפני שהיא באה על חטא קתני והא נמי באה על חטא

ת"ש זו קודמת לזו שזו באה מן החיטין וזו באה מן השעורין מאי לאו מנחת נדבה למנחת סוטה לא מנחת חוטא למנחת סוטה

תיפוק לי דהא מכפרת והא לא מכפרת

ואלא מאי מנחת נדבה תיפוק לי דזו טעונה שמן ולבונה וזו אינה טעונה שמן ולבונה אלא חד מתרי טעמי [נקיט]:

חטאת העוף קודמת כו': מנא ה"מ דת"ר (ויקרא ה, ח) והקריב את אשר לחטאת ראשונה מה ת"ל שאין ת"ל ללמד שתקרב ראשונה הרי כבר נאמר (ויקרא ה, י) ואת השני יעשה עולה

אלא זה בנה אב לכל חטאות שיקדמו לעולה הבאות עמהן בין חטאת העוף לעולת העוף בין חטאת בהמה לעולת בהמה ואפי' חטאת העוף לעולת בהמה

הלכך חטאת העוף לעולת העוף מואת השני חטאת בהמה לעולת בהמה מדרבי רחמנא חטאת העוף לעולת בהמה מזה בנה אב

תא שמע ר"א אומר כל מקום שנתחלפה חטאת חטאת קודמת וכאן (ביולדת) עולה קודמת

כל מקום שבא על חטא חטאת קודמת וכאן עולה קודמת וכל מקום ששנים באים תחת חטאת חטאת קודמת וכאן עולה קודמת

אמר רבא למקראה הקדימה הכתוב:

תא שמע פרים קודמין לאילים ואילים קודמין לכבשים כבשים לשעירים

and one is not culpable on their account in respect of piggul,1 nothar,2 or uncleanness.3 R. Akiba maintains: They involve trespass, and one is culpable on their account for piggul, nothar, and defilement. Surely they disagree where they were taken in again,4 and they disagree in this: one master [R. Eliezer] holds that they were disqualified by having been taken out, while another master holds that they were not disqualified by being taken out? — Said R. Papa: If they were taken in again, none disagree;5 but here they disagree where they are still without,6 and they disagree in this: one master holds [that] sprinkling is not effective for what is without,7 while the other master holds [that] sprinkling is effective for what went out. But surely it was R. Papa who said:8 If they are still without, none disagree;9 they disagree only where they were taken in again? — That is only in connection with the Two Loaves, which are not part of the sacrifice itself; but since emurim are part of the sacrifice itself, they disagree where they are still without. BIRD-OFFERINGS PRECEDE etc. On the contrary, meal-offerings should take precedence, since they are both congregational and private?10 — Even so, the fact that they are blood sacrifices outweighs this. A SINNER'S MEAL-OFFERING etc. On the contrary, a votive meal-offering should take precedence, since it requires oil and frankincense? — Even so, a sinner's meal-offering, which is brought on account of sin, is more important, since it makes atonement. It was asked: [As to] the meal-offering of a sotah11 and a votive meal-offering, which of these takes precedence? Does a votive meal-offering take precedence, because it requires oil and frankincense; or perhaps a sotah's meal-offering takes precedence, because it is brought to investigate sin? — Come and hear: A SINNER'S MEAL-OFFERING PRECEDES A VOTIVE MEAL-OFFERING: thus, only a sinner's meal-offering precedes a votive meal-offering, but a sotah's meal-offering does not! — [No:] does he then teach, because it makes atonement; [surely] he teaches, BECAUSE IT COMES ON ACCOUNT OF SIN, and this one [a sotah's meal-offering] too comes on account of sin. Come and hear: This one precedes that one, because the former is of12 wheat, while the latter is of barley.13 Surely that means, a votive meal-offering [precedes] a sotah's meal-offering? — No: [it means that] a sinner's meal-offering [precedes] a sotah's meal-offering. Then infer it from the fact that the former makes atonement while the latter does not make atonement?14 — What then: [it refers to] a votive meal-offering? Then infer it from the fact that the one [a votive meal-offering] requires oil and frankincense, while the other does not require oil and frankincense? Rather, he states one of two reasons.15 A SIN-OFFERING OF A BIRD PRECEDES etc. Whence do we know it? — For our Rabbis taught: And he shall offer that which is for the sin-offering first:16 for what purpose is this stated? If to teach that it comes before the burnt-offering, surely it is already said, And he shall prepare the second for a burnt-offering?17 This, however, furnishes a general rule for all sin-offerings, that they take precedence over all burnt-offerings which accompany them, [sc.] the bird sin-offering [precedes] the bird burnt-offering, the animal sin-offering [precedes] the animal burnt-offering, and even a bird sin-offering [precedes] an animal burnt-offering.18 Therefore, [that] a bird sin-offering [precedes] a bird burnt-offering [is inferred from], And he shall prepare the second for a burnt-offering. An animal sin-offering [precedes] an animal burnt-offering, because the Divine Law intimated an extension;19 a bird sin-offering [precedes] an animal burnt-offering, because this is a general rule.20 Come and hear: R. Eliezer said: Wherever a sin-offering is exchanged, the sin-offering [of a bird] takes precedence,21 but here22 the burnt-offering [of a bird] takes precedence.23 Wherever it comes on account of sin, the sin-offering takes precedence; but here the burnt-offering takes precedence.24 Wherever both [birds] come instead of one sin-offering, the sin-offering takes precedence; but here that they do not both come on account of one sin-offering,25 the burnt-offering takes precedence?26 — Said Raba: Scripture accorded it precedence in respect of designating it. 27 Come and hear: Bullocks take precedence over rams, rams take precedence over lambs, lambs over he-goats. 43a) had not been presented. account of personal defilement, but what is not so permitted does not involve liability. Now emurim (which are burnt on the altar, and so not permitted even to clean persons) are nevertheless included, as is deduced by Scriptural exegesis, but only on a similar basis to flesh: as flesh involves culpability only after sprinkling, so the emurim. Sprinkling, however, is ineffective in respect of these emurim, and therefore they do not involve culpability. disqualified them. between the slaughtering of the accompanying sacrifice and the sprinkling of its blood. congregational (v. Lev. XXIII, 10-21). There were no public offerings of birds. sinner's meal-offering. sin-offering. exchanged for two birds of which one is for a sin-offering and one for a burnt-offering (e.g. when an unclean person enters the sanctuary, v. Lev. V, 1 seq.) the bird sin-offering takes precedence over the bird burnt-offering. and another for a sin-offering, v. Lev. XII, 1 seq. any case, v. ibid. 6-8. whereas here she brings the animal burnt-offering before the bird sin-offering. sin-offering. But the latter is sacrificed first.