About this episode
If one sacrifice is more frequent ( tadir ), but another is more sanctified, which takes precedence? Three cases are brought from the first Mishna of the chapter (Zevachim 89) to prove that frequency takes precedence, but each is rejected in the same manner. A Mishna relating to the order of blessings in kiddush and a statement of Rabbi Yochanan are also cited to support the principle of frequency, but these too are rejected. Finally, an inference is drawn from the Mishna in Zevachim 90, which implies that if a peace offering and a guilt or sin offering were before the kohen, and both were from that day, the guilt or sin offering would take precedence - even though peace offerings are more common. To reject this proof, Rava distinguishes between "frequent" and "common." Rav Huna challenges Rava's distinction from a source about brit mila and Pesach , where brit mila is considered tadir . His difficulty, however, is resolved in two possible ways. Another question arises: if a less frequent sacrifice is slaughtered first and then they realize their error, should someone mix the blood (to prevent coagulation) while the more frequent sacrifice is offered first, or should they complete the one already begun? Four sources are brought to address this issue (three of which were also cited earlier), but all attempts are rejected. In the Mishna, Rabbi Shimon and Rabbi Tarfon disagree about whether oil can be offered in the Temple as a voluntary offering. Shmuel explains that according to Rabbi Tarfon, who permits it, only a kmitza (handful) is burned on the altar, while the remainder is given to the kohanim to eat. Rabbi Zeira supports Shmuel's view from the Mishna, while Abaye presents an alternative opinion: that a voluntary oil offering is burned in its entirety, also citing proof from the Mishna. A Tosefta raises a difficulty for Shmuel, but it is resolved. The Gemara then suggests that this is a tannaitic debate; after an attempt to refute the suggestion, it is upheld. Regarding wine, there is likewise a debate about whether it can be brought as a voluntary offering. Shmuel explains that according to Rabbi Akiva, it may be offered, with the wine sprinkled on the altar. However, this raises the issue of partially extinguishing the altar's fire, which is forbidden by Torah law. Others maintain that the wine is poured into the cups at the top of the altar. The Gemara concludes that this debate parallels the dispute between Rabbi Shimon and Rabbi Yehuda (usually in the context of melacha on Shabbat) about whether one is liable for an act intended for one purpose that incidentally results in a prohibition - even when one has no interest in the prohibited outcome.