Zevachim Daf 90 זבחים דַף 90

The Gemara suggests that Ravina bar Shila’s ruling, that אימורין of קדשים קלים which left the עזרה before זריקה are invalidated, is a machlokes Tannaim. In a Baraisa, Rebbe Eliezer says that such אימורין are not subject to me’ilah (even after זריקה, which usually makes אימורין subject to me’ilah), and one is not liable for eating them as פיגול, נותר, or while tamei, since the זריקה was not effective for them. Rebbe Akiva says they are subject to me’ilah, and one is liable for eating them as פיגול, נותר, or while tamei. The Gemara assumes the case is where the אימורין were brought back into the עזרה, and they argue about Ravina bar Shila’s ruling, i.e. whether the אימורין were invalidated by leaving the עזרה before זריקה. Rav Pappa answers: בדהדר עיילינהו – where he brought them back in, all agree that the זריקה is effective for the אימורין. Their argument is בדאיתנהו אבראי – where they are still outside the עזרה during זריקה, and Rebbe Eliezer holds: אין זריקה מועלת ליוצא – zerikah is not effective for something which is outside of the עזרה, while Rebbe Akiva holds זריקה מועלת ליוצא.

The Mishnah on the previous Daf taught that a חטאת העוף precedes an עולת העוף. A Baraisa darshens a passuk about a חטאת העוף and עולת העוף being brought in place of one חטאת בהמה: והקריב את אשר לחטאת ראשונה – and he shall offer the one which is a chatas first. Since another passuk already says the עולה is brought second, why does this passuk mention to bring the חטאת first? אלא זה בנה אב לכל חטאות – Rather, this creates a source for all חטאות, שיקדמו לעולה הבאות עמהן – that they precede the olah which accompany them. This applies for a bird חטאת to precede a bird עולה, or for an animal חטאת to precede an animal עולה, and even a חטאת העוף to precede an עולת בהמה, despite the general rule that an animal is brought before an עוף. [Rashi gives an example of a wealthy woman who gave birth, who brings a lamb as an עולה, and a bird as a חטאת.] The Gemara objects that a פר עבודת כוכבים, which is an עולה, is brought before שעירי עבודת כוכבים, which is a חטאת!? Two sources are given for this exception: (1) The word "חטאת" regarding this שעיר is חסר א' – lacking the letter aleph, written "לחטת". (2) The passuk says "כמשפט" – according to the rule, indicating these korbanos are brought according to their written order.

The next Mishnah states: כשם שקודמין בהקרבתן קודמין באכילתן – just as they precede one another in their being offered, so they precede one another in their consumption (a חטאת is eaten before an אשם, etc.). שלמים של אמש – Yesterday’s shelamim is eaten before today’s shelamim. Between yesterday’s shelamim and today’s חטאת or אשם, Rebbe Meir says that yesterday’s שלמים takes precedence (as Tosafos explains, because yesterday’s shelamim must be finished that day, but the חטאת and אשם may be eaten that night). The Chochomim say the חטאת takes precedence, because it is קדשי קדשים. The Kohanim may eat kodashim meat however they like, whether roasted, overcooked, or cooked, and Rebbe Shimon permits adding spices of terumah. Rebbe Meir prohibits adding spices of terumah, שלא יביא התרומה לידי פסול – so that he should not bring terumah to disqualification (when the time limit for the kodashim passes).