כֹּל הַתָּדִיר מֵחֲבֵרוֹ, קוֹדֵם אֶת חֲבֵרוֹ. הַתְּמִידִים קוֹדְמִים לַמּוּסָפִין, מוּסְפֵי שַׁבָּת קוֹדְמִין לְמוּסְפֵי רֹאשׁ חֹדֶשׁ, מוּסְפֵי רֹאשׁ חֹדֶשׁ קוֹדְמִין לְמוּסְפֵי רֹאשׁ הַשָּׁנָה, שֶׁנֶּאֱמַר (במדבר כח), מִלְּבַד עֹלַת הַבֹּקֶר אֲשֶׁר לְעֹלַת הַתָּמִיד תַּעֲשׂוּ אֶת אֵלֶּה: 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.
וְכֹל הַמְקֻדָּשׁ מֵחֲבֵרוֹ, קוֹדֵם אֶת חֲבֵרוֹ. דַּם חַטָּאת קוֹדֵם לְדַם עוֹלָה, מִפְּנֵי שֶׁהוּא מְרַצֶּה. אֵבְרֵי עוֹלָה קוֹדְמִין לְאֵמוּרֵי חַטָּאת, מִפְּנֵי שֶׁהֵן כָּלִיל לָאִשִּׁים. חַטָּאת קוֹדֶמֶת לְאָשָׁם, מִפְּנֵי שֶׁדָּמָהּ נִתָּן עַל אַרְבַּע קְרָנוֹת וְעַל הַיְּסוֹד. אָשָׁם קוֹדֵם לְתוֹדָה וּלְאֵיל נָזִיר, מִפְּנֵי שֶׁהוּא קָדְשֵׁי קָדָשִׁים. הַתּוֹדָה וְאֵיל נָזִיר קוֹדְמִין לִשְׁלָמִים, מִפְּנֵי שֶׁהֵן נֶאֱכָלִין לְיוֹם אֶחָד, וּטְעוּנִים לָחֶם. שְׁלָמִים קוֹדְמִין לִבְכוֹר, מִפְּנֵי שֶׁהֵם טְעוּנִין מַתַּן אַרְבַּע, וּסְמִיכָה וּנְּסָכִים וּתְנוּפַת חָזֶה וָשׁוֹק: 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. 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. 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.
הַבְּכוֹר קוֹדֵם לַמַּעֲשֵׂר מִפְּנֵי שֶׁקְּדֻשָּׁתוֹ מֵרֶחֶם, וְנֶאֱכָל לַכֹּהֲנִים. הַמַּעֲשֵׂר קוֹדֵם לָעוֹפוֹת, מִפְּנֵי שֶׁהוּא זֶבַח וְיֶשׁ בּוֹ קָדְשֵׁי קָדָשִׁים, דָּמוֹ וְאֵמוּרָיו: 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. 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.
הָעוֹפוֹת קוֹדְמִין לַמְּנָחוֹת, מִפְּנֵי שֶׁהֵן מִינֵי דָמִים. מִנְחַת חוֹטֵא קוֹדֶמֶת לְמִנְחַת נְדָבָה, מִפְּנֵי שֶׁהִיא בָאָה עַל חֵטְא. חַטַּאת הָעוֹף קוֹדֶמֶת לְעוֹלַת הָעוֹף. וְכֵן בְּהֶקְדֵּשָׁהּ: 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.
כָּל הַחַטָּאוֹת שֶׁבַּתּוֹרָה, קוֹדְמוֹת לָאֲשָׁמוֹת, חוּץ מֵאֲשַׁם מְצֹרָע, מִפְּנֵי שֶׁהוּא בָא עַל יְדֵי הֶכְשֵׁר. כָּל הָאֲשָׁמוֹת שֶׁבַּתּוֹרָה בָּאִין בְּנֵי שְׁתַּיִם וּבָאִין בְּכֶסֶף שְׁקָלִים, חוּץ מֵאֲשַׁם נָזִיר וַאֲשַׁם מְצֹרָע, שֶׁהֵן בָּאִין בְּנֵי שְׁנָתָן וְאֵינָן בָּאִין בְּכֶסֶף שְׁקָלִים: All the sin offerings mandated by the Torah take precedence over the guilt offerings, as explained in the previous mishna (89a), except for the guilt offering of a leper, because it comes to render one fit. One who has been cured of leprosy must undergo a process through which he is rendered ritually pure before coming into contact with consecrated items. Although he must also bring a sin offering, his guilt offering is more central to that process of purification and therefore it takes precedence over the sin offering. All the guilt offerings mandated by the Torah come as rams in their second year, and come worth two silver shekels, except for the guilt offering of a nazirite and the guilt offering of a leper, as they come from sheep in their first year, and do not need to come worth two silver shekels, as they have no fixed value.
כְּשֵׁם שֶׁהֵן קוֹדְמִים בְּהַקְרָבָתָן, כָּךְ הֵן קוֹדְמִים בַּאֲכִילָתָן. שְׁלָמִים שֶׁל אֶמֶשׁ וּשְׁלָמִים שֶׁל הַיּוֹם, שֶׁל אֶמֶשׁ קוֹדְמִין. שְׁלָמִים שֶׁל אֶמֶשׁ וְחַטָּאת וְאָשָׁם שֶׁל הַיּוֹם, שְׁלָמִים שֶׁל אֶמֶשׁ קוֹדְמִין, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, הַחַטָּאת קוֹדֶמֶת, מִפְּנֵי שֶׁהִיא קָדְשֵׁי קָדָשִׁים: Just as the more sacred offerings precede other offerings with regard to their sacrifice, as taught in the previous mishna (89a), they also precede the others with regard to their consumption. If one has a peace offering from yesterday and a peace offering from today, the peace offering from yesterday precedes the peace offering from today. If one has a peace offering from yesterday and a sin offering or a guilt offering from today, the peace offering from yesterday precedes the others; this is the statement of Rabbi Meir. And the Rabbis say: The sin offering precedes the peace offering, due to the fact that it is an offering of the most sacred order. Likewise, the guilt offering precedes the peace offering, as it is also of the most sacred order.
וּבְכֻלָּם, הַכֹּהֲנִים רַשָּׁאִין לְשַׁנּוֹת בַּאֲכִילָתָן, לְאָכְלָן צְלוּיִים, שְׁלוּקִים, וּמְבֻשָּׁלִים, וְלָתֵת לְתוֹכָן תִּבְלֵי חֻלִּין וְתִבְלֵי תְרוּמָה, דִּבְרֵי רַבִּי שִׁמְעוֹן. רַבִּי מֵאִיר אוֹמֵר, לֹא יִתֵּן לְתוֹכָן תִּבְלֵי תְרוּמָה, שֶׁלֹּא יָבִיא אֶת הַתְּרוּמָה לִידֵי פְסוּל: And with regard to all of the offerings that are eaten, the priests are permitted to alter the manner of their consumption and eat them as they choose. Therefore, the priests are permitted to eat them roasted, or boiled, or cooked, and to place in the cooking pot non-sacred spices or teruma spices. This is the statement of Rabbi Shimon. Rabbi Meir says: One may not place teruma spices in it, so that he will not bring the teruma to a state of disqualification. Consumption of consecrated foods is permitted only for a limited period, after which they are disqualified and burned. Adding teruma spices might cause those spices to be similarly disqualified.
אָמַר רַבִּי שִׁמְעוֹן, אִם רָאִיתָ שֶׁמֶן שֶׁהוּא מִתְחַלֵּק בָּעֲזָרָה, אֵין אַתָּה צָרִיךְ לִשְׁאוֹל מַה הוּא, אֶלָּא מוֹתַר רְקִיקֵי מִנְחוֹת יִשְׂרָאֵל, וְלֹג שֶׁמֶן שֶׁל מְצֹרָע. אִם רָאִיתָ שֶׁמֶן שֶׁהוּא נָתוּן עַל גַּבֵּי הָאִשִּׁים, אֵין אַתָּה צָרִיךְ לִשְׁאוֹל מַה הוּא, אֶלָּא מוֹתַר רְקִיקֵי מִנְחוֹת כֹּהֲנִים, וּמִנְחַת כֹּהֵן הַמָּשִׁיחַ. שֶׁאֵין מִתְנַדְּבִים שָׁמֶן. רַבִּי טַרְפוֹן אוֹמֵר, מִתְנַדְּבִים שָׁמֶן: Rabbi Shimon said: If you saw oil that is being distributed in the Temple courtyard for consumption by the priests and you seek to ascertain its nature, you do not need to ask what it is. Rather, it is left over from the oil of the wafers of the meal offerings of Israelites after they smeared a bit of oil on them, or it is left over from the log of oil of a leper after a small amount of the oil was placed on him. If you saw oil that is placed on the flames of the altar in the manner of an offering, you do not need to ask what it is. Rather, it is left over from the oil of the wafers of the meal offering of priests, or it is the leftover oil from the meal offering of the anointed priest, which requires a great deal of oil and which is burned in its entirety on the altar. The mishna adds: One can-not say that the oil distributed to priests or burned on the altar was brought as a gift offering, as one may not contribute oil as a gift offering. Rabbi Tarfon says: One may contribute oil as a gift offering.