The Eddie D. Sitt edition, an audio series of the Talmud Bavli, Masechet Zevachin, has been dedicated by our good friend and student of the Shiur Daf Yomi, Binyamin HaKohen. Benny Cohen, affectionately known as Benny C, has dedicated this Masechet, and, with God's help, may he find success and expansion in his endeavors. As a Kohen, may he serve in the Beit HaMikdash alongside the other Kohanim when the Messiah comes, in the merit of this Masechet, which specifically discusses the avodah of the Kohanim regarding the korbanot. Amen.
Today's daf is being studied for the elevation of the soul of Avraham ben Ester, may the soul of the Holy One rest in the Garden of Eden. Amen. A complete recovery is wished for Micky ben Jamie, and success for Binyamin Mordechai ben Ester.
We begin the Mishnah on Pei Tet Amud Rishon, the first Mishnah: "Anything that is done more frequently takes precedence over that which is done less frequently," as stated in the law of tadir. The more prevalent the act, the more precedence it is given. For example, the korban tamid, which is offered every single day, takes precedence over the korban musaf, such as those offered on Shabbat and Rosh Chodesh.
Furthermore, the musafim of Shabbat, which occur weekly, take precedence over the musaf of Rosh Chodesh. For instance, on a Shabbat Rosh Chodesh in the Beit HaMikdash, the korban musaf of Shabbat is brought first, followed by the korban musaf of Rosh Chodesh. Similarly, the musafim of Rosh Chodesh take precedence over those of Rosh Hashanah, as Rosh Hashanah is also a Rosh Chodesh. Thus, the musaf of Rosh Chodesh is brought before that of Rosh Hashanah.
This is supported by the verse: "Besides the daily offering of the morning, which is the olat tamid, you shall offer these." This verse discusses the offerings of Pesach, stating that on the first day of Pesach, the korbanot of Pesach are to be brought in addition to the olat tamid. The olat tamid clearly comes first, as the verse emphasizes its precedence.
The Gemara asks, "How do we know this law of tadir?" The Gemara provides a source: "Besides the daily offering of the morning." This implies that perhaps only the olat tamid is considered tadir because it occurs daily, while the musafim are less frequent. However, how do we know that the musaf of Shabbat comes before the musaf of Rosh Chodesh or Pesach? The Gemara answers that Rabbi Elazar stated, "As it is written, 'These you shall do for seven days.'" This indicates that the law of tadir applies not only to the olat tamid but also to the korbanot of Pesach during its seven days.
The verse states, "You shall do these things for seven days," which signifies that just as the law of tadir applies on the first day, it applies throughout the seven days of Pesach as well. Rashi comments that the phrase "these you shall do" refers back to the first verse, reinforcing that the order of tadir is maintained throughout.
The Mishnah continues, stating, "Whatever is more holy than its friend takes precedence over its friend." In the Beit HaMikdash, when a Kohen must decide which korbanot to offer first, he bases his decision on which has greater kedushah. For example, the blood of a chatat precedes the blood of an olah, as the chatat provides atonement. Conversely, the parts of the olah take precedence over the parts of the chatat, as the olah is entirely consumed on the altar.
The chatat precedes the asham for similar reasons, as the blood of the chatat is sprinkled on the four corners of the altar, while the asham does not have this requirement. The olah takes precedence over the chatat in terms of its entirety being offered on the altar.
When considering the dam of the olah and the imurim of the chatat, the question arises as to which takes precedence. The Gemara clarifies that the dam chatat comes before the dam olah, as the chatat provides atonement. However, when comparing the imurim of the chatat to the dam olah, the imurim of the chatat do not take precedence.
The Gemara continues to explore various scenarios regarding the precedence of korbanot. For instance, it asks whether the dam olah or the imurim of the chatat should take precedence. The discussion emphasizes the importance of understanding the underlying principles of kedushah and tadir in determining the order of offerings.
Ultimately, the Gemara concludes that the principles discussed guide the Kohanim in their service, ensuring that the Beit HaMikdash functions according to the divine order established in the Torah. This structure not only reflects the sanctity of the offerings but also the profound connection between the Kohanim, the korbanot, and the divine.