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Today's Mishnah Yomi

Zevachim 10:1 - 10:2

The Mishnah Yomi for Saturday, August 16, 2025 is Zevachim 10:1 - 10:2

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Mishnah 1

Mishnayos Zevachim Perek 10 Mishnah 1

זבחים פרק י׳ משנה א׳

1
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.
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:
א׳

כל התדיר מחבירו קודם את חבירו – as it is written (Numbers 28:23): “[You shall present these] in addition to the morning portion of the regular burnt-offering.” Since it is written, “in addition to the morning portion,” it implies that it was already done, from it we hear/learn that the daily offerings precede the additional/Musaf offerings; “of the regular burnt offering,” why do I need this? It is obvious that the burnt offering of the morning is the regular daily burnt offering, but rather, that it suspended for you the reason of its preceding [the Musaf offering] through its frequency in order that you will learn the rest of the frequent things that should precede. For since this is its essence, it was not necessary to explain it.

כל התדיר מחבירו קודם את חבירו. דכתיב מלבד עולת הבוקר אשר לעולת התמיד. מכדי כתיב מלבד עולת הבוקר, העשויה כבר משמע, מינה שמעינן דתמידין קודמין למוספין, אשר לעולת התמיד למה לי, פשיטא דעולת הבוקר עולת התמיד היא, אלא תלה לך טעם הקדמתה בתדירות כדי שתלמוד לשאר תדירין שיקדימו. דמשום היא גופה לא הוה צריך לפרושי:

Mishnah 2

Mishnayos Zevachim Perek 10 Mishnah 2

זבחים פרק י׳ משנה ב׳

2
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.
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:
ב׳

דם חטאת קודם לדם עולה – if both are slaughtered and are ready to be sprinkled.

שהוא מרצה – it atones for those liable for [sins punishable by] extirpation that require great winning favor.

אברי עולה קודמין – in their burning on the altar/rising up in smoke.

לאימורי חטאת – if the blood of both were sprinkled.

מפני שהן כליל – and there is a side of an extension of scope of this for the Altar.

על ארבע קרנות – and the guilt-offering is two gifts which are four, but not on the horns [of the Altar].

ועל היסוד – the pouring of he remainders . And with the guilt-offering, we did not find that it is stated regarding it.

מתן ארבע – two gifts which are four, but the first-born does not require other than one gift, and it does not require laying of the hands or libations and nor either the waving of the breast and foreleg/shoulder.

דם חטאת קודם לדם עולה. אם שניהם שחוטין ועומדין ליזרק:

שהוא מרצה. מכפר על חייבי כריתות שצריכים ריצוי גדול:

אברי עולה קודמין. בהקטרתן:

לאימורי חטאת. אם נזרקו דמי שניהם:

מפני שהן כליל. וצד ריבוי הוא זה למזבח:

על ארבע קרנות. ואשם שתי מתנות שהן ארבע ולא על הקרנות:

ועל היסוד. שפיכת שיירים. ובאשם לא מצינו שנאמר בו:

מתן ארבע. שתי מתנות שהן ארבע, ובכור אינו טעון אלא מתנה אחת ואינו טעון סמיכה ונסכים ולא תנופת חזה ושוק:

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