Zevachim Daf 89 זבחים דַף 89

The tenth Perek begins: כל התדיר מחבירו קודם את חבירו – whatever is more frequent than another precedes the other (i.e., whichever korban is brought more often takes precedence to one brought less often). Therefore, תמידין which are brought daily precede the מוספין, the מוספין of Shabbos precede the מוספין of Rosh Chodesh, and the מוספין of Rosh Chodesh precede those of Rosh Hashanah. This is derived from the passuk: מלבד עולת הבקר אשר לעולת התמיד תעשו את אלה – besides the morning olah which is the continual olah, shall you offer these. This implies the מוספין (of Pesach) are brought after the תמיד. The Gemara asks that perhaps only the תמיד, which is brought daily, takes precedence to מוספין, but מוספין would not precede other מוספין. Rebbe Ila’a answers that the extra "כ" of כאלה תעשו ליום – like these shall you make for each day teaches that אלה כאלה – these [מוספין of the seven days of Pesach] are like these [תמידין and מוספין of the first day], and follow the same principle of precedence. Abaye says the words "אשר לעולת התמיד" are superfluous, and teach דהך דתדירא תיקדום – that the more frequent one should take precedence.

The next Mishnah states: כל המקודש מחבירו קודם את חבירו – whatever is more sacred than another precedes the other. Therefore, the application of חטאת blood precedes the application of עולה blood, מפני שהוא מרצה – because it effects acceptance (i.e., the great כפרה necessary for aveiros of כרת). In contrast, the burning of עולה limbs precede the burning of אימורין of חטאת, because the עולה is כליל לאישים – entirely burned by the מזבח’s fires. The Mishnah proceeds to detail the order of precedence of numerous korbanos. The Gemara asks, between (applying) the blood of a חטאת and (burning) the אימורין of an עולה, which takes precedence? Does the חטאת’s blood take precedence since it atones, or do the אימורין of the עולה take precedence since they are completely burned? The Gemara then asks about the reverse: which would take precedence between the blood of an עולה and the אימורין of a חטאת? Does the עולה’s blood take precedence, since it comes from a korban which is completely burned, or do the אימורין of a חטאת, since they come from a korban which atones? Neither question is resolved.

Ravina bar Shila said: אימורי קדשים קלים שיצאו לפני זריקת דמים פסולין – sacrificial parts of kodashim kalim which left the עזרה before throwing of the blood are invalidated. Although they are not considered full קדשי קדשים before זריקה, they are still invalidated by leaving the עזרה. The Gemara suggests support for this ruling from a machlokes about בשר – meat of קדשים קלים which left the עזרה before the korban’s זריקה. Rebbe Yochanan says the meat is valid, and the Gemara explains: הואיל וסופו לצאת – since it is destined to leave the עזרה after זריקה, when it may be eaten anywhere in Yerushalayim. Reish Lakish says the meat is invalid, because עדיין לא הגיע זמנו לצאת – its time to leave the עזרה has not yet arrived. Their argument implies that regarding אימורין which left the עזרה before זריקה (which are not “destined to leave”), all would agree it is invalidated. However, the Gemara responds that these Amoraim may argue about אימורין as well (and Rebbe Yochanan’s opinion is not based on "סופו לצאת"), and they discussed בשר to stress that Reish Lakish invalidates even בשר.