Alles, was heiliger ist als etwas anderes, geht ihm voraus [wenn beide angeboten werden]. Das Blut eines Chattat [ein Opfer, das gebracht wird, um die Sünde zu büßen] geht dem eines Olah voraus, weil es Sühne erreicht; aber die Glieder eines Olah gehen den bezeichneten Teilen eines Chattat voraus, weil sie vollständig auf den Feuern verbrannt sind. Ein Chattat geht einem Asham voraus [Opfergaben, um Schuld zu lindern], weil sein Blut an den vier Ecken und auf der Basis [des Altars] zerplatzt ist. Ein Asham steht vor einem Todah [Dankopfer] und den Widder eines Nazir [eine Person , die Enthaltung von allen Traubenprodukte wie Wein schwört, aus seinem Haare schneiden, und die Vermeidung von Leiche Verunreinigung] , weil es eine Art ist Kodshai Ḳodashim [Opfer von höchster Heiligkeit. Sie dürfen nur an der nordwestlichen Ecke des Altars geschlachtet und nur innerhalb des Tempelgeländes von männlichen Priestern verzehrt oder vollständig verbrannt werden. Ein Todah oder der Widder eines Nazir geht einem Shelamim voraus [einem Opfer, dessen verschiedene Teile von seinen Besitzern, den Kohanim und dem Feuer auf dem Altar verzehrt werden], weil sie [die ersten beiden] an einem Tag gegessen werden und [eine Begleitung] benötigen. Brot [Opfer]. Ein Shelamim geht einem Bechor [ Erstgeborenenopfer] voraus , weil es eine vierfache Anwendung [von Blut], das Legen von Händen und Trankopfern und das Winken von Brust und Oberschenkel erfordert.
Bartenura on Mishnah Zevachim
דם חטאת קודם לדם עולה – if both are slaughtered and are ready to be sprinkled.
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English Explanation of Mishnah Zevachim
Introduction
The principle that whatever is more frequent takes precedence is determinative only when there is a set frequency to a given sacrifice. Most sacrifices are offered whenever a person needs to bring one without a determined frequency. Therefore, there is a different principle as to which takes precedence.
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Bartenura on Mishnah Zevachim
שהוא מרצה – it atones for those liable for [sins punishable by] extirpation that require great winning favor.
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English Explanation of Mishnah Zevachim
Whatever is more sacred than another precedes the other. The principle invoked here is that whatever is more sacred is offered first. As we shall see below, there are different ways of determining what is more sacred.
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Bartenura on Mishnah Zevachim
אברי עולה קודמין – in their burning on the altar/rising up in smoke.
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English Explanation of Mishnah Zevachim
The blood of a hatat precedes the blood of a olah, because it propitiates. If a priest has to sprinkle blood from a hatat and blood from an olah, he first sprinkles the blood from the hatat because the hatat propitiates (atones) for sin, whereas an olah does not have that function. Here we see that sanctity is determined by what a sacrifice does the greater effect it has, the greater its sanctity.
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Bartenura on Mishnah Zevachim
לאימורי חטאת – if the blood of both were sprinkled.
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English Explanation of Mishnah Zevachim
The limbs of a olah precede the innards of a hatat, because it [the former] is entirely for the fires [of the altar]. An olah is completely burned, whereas parts of the hatat are eaten. This means, to the mishnah, that an olah is more sacred. Therefore, the parts of the olah that are burned take precedence over the parts of the hatat that have to be burned.
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Bartenura on Mishnah Zevachim
מפני שהן כליל – and there is a side of an extension of scope of this for the Altar.
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English Explanation of Mishnah Zevachim
A hatat precedes an asham, because its blood is sprinkled on the four horns and on the base. A hatat is holier than an asham because it requires four full blood applications, whereas the asham requires only two that are four (they are applied on the corners. See above 5:3 and 5:5.
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Bartenura on Mishnah Zevachim
על ארבע קרנות – and the guilt-offering is two gifts which are four, but not on the horns [of the Altar].
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English Explanation of Mishnah Zevachim
An asham precedes a today and a nazirite’s ram, because it is a most holy sacrifice. An asham is a most holy sacrifice and therefore it is offered before sacrifices of lesser sanctity such as the todah and the nazirite’s ram, brought at the end of the term of his naziriteship.
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Bartenura on Mishnah Zevachim
ועל היסוד – the pouring of he remainders . And with the guilt-offering, we did not find that it is stated regarding it.
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English Explanation of Mishnah Zevachim
A todah and a nazirite's ram precede a shelamim, because they are eaten one day [only] and require [the accompaniment of] loaves. The shelamim is also a sacrifice of lesser sanctity. But the todah and nazirite’s ram can only be eaten for one day and night, whereas the shelamim can be eaten the next day and night. And when a todah or nazirite’s ram are brought, loaves accompany them. Here we see that more restrictions and more mitzvoth (loaves) implies greater sanctity.
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Bartenura on Mishnah Zevachim
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.
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English Explanation of Mishnah Zevachim
A shelamim precedes a firstling, because it requires four [blood] applications and laying [of hands], libations, and the waving of the breast and the thigh. The first-born animal is also considered a lesser sacrifice. The shelamim is offered before it because the shelamim requires four blood applications. It requires the bringer to lay his hands on the animal. It is accompanied by wine libations and when it is offered, the breast and thigh are waved. The only one of these elements found in a firstling is laying of the hands.
