פסחים נח

פסחים נח

מַתְנִי׳ תָּמִיד נִשְׁחָט בִּשְׁמוֹנָה וּמֶחְצָה, וְקָרֵב בְּתִשְׁעָה וּמֶחְצָה. בְּעַרְבֵי פְסָחִים נִשְׁחָט בְּשֶׁבַע וּמֶחְצָה, וְקָרֵב בִּשְׁמוֹנֶה וּמֶחְצָה — בֵּין בַּחוֹל בֵּין בְּשַׁבָּת. חָל עֶרֶב פֶּסַח לִהְיוֹת בְּעֶרֶב שַׁבָּת, נִשְׁחָט בְּשֵׁשׁ וּמֶחְצָה, וְקָרֵב בְּשֶׁבַע וּמֶחְצָה, וְהַפֶּסַח אַחֲרָיו.

MISHNA: The daily afternoon offering is slaughtered at eight and a half hours of the day, which is two and a half hours after midday, and is sacrificed, i.e., its offering on the altar is completed, at nine and a half hours of the day. On the eves of Passover, when the Paschal lamb must be offered after the daily offering, the daily offering is sacrificed earlier; it is slaughtered at seven and a half hours and sacrificed at eight and a half hours, whether it occurs during the week or on Shabbat. If Passover eve occurs on Shabbat eve, when the Paschal lamb must be offered even earlier to ensure that it will be roasted before the onset of Shabbat, the daily offering is slaughtered at six and a half hours and sacrificed at seven and a half hours, and the Paschal lamb is offered thereafter.

גְּמָ׳ מְנָא הָנֵי מִילֵּי?

GEMARA: The Gemara asks: From where are these matters derived, i.e., that the daily afternoon offering is sacrificed between eight and a half hours of the day and nine and a half hours?

אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, דְּאָמַר קְרָא: ״אֶת הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם״, חַלְּקֵהוּ לְבֵין שְׁנֵי עֲרָבִים: שְׁתֵּי שָׁעוֹת וּמֶחְצָה לְכָאן, שְׁתֵּי שָׁעוֹת וּמֶחְצָה לְכָאן, וְשָׁעָה אַחַת לַעֲשִׂיָּיתוֹ.

Rabbi Yehoshua ben Levi said: As the verse concerning the daily offering says: “The one lamb you shall offer in the morning and the second lamb you shall offer in the afternoon [bein ha’arbayim]” (Numbers 28:4). He understands this as follows: The term for afternoon in the verse is a Hebrew phrase, the literal meaning of which is “between [bein] the evenings [arbayim].” In this context, it is referring to the period lasting from when the day begins progressing toward the evening, just after midday, until sunset. Divide this period between two evenings. How? Two and a half hours here constitute one evening, and two and a half hours there constitute another evening, and there is one hour in between to perform the ritual of sacrificing the daily offering. Consequently, the time of the daily offering must be during the hour that begins two and a half hours after midday and ends two and a half hours before sunset. That is the time determined in the mishna.

מֵתִיב רָבָא: בְּעַרְבֵי פְסָחִים נִשְׁחָט בְּשֶׁבַע וּמֶחְצָה, וְקָרֵב בִּשְׁמוֹנֶה וּמֶחְצָה — בֵּין בַּחוֹל בֵּין בְּשַׁבָּת! וְאִי סָלְקָא דַעְתָּךְ בִּשְׁמוֹנֶה וּמֶחְצָה דְּאוֹרָיְיתָא, הֵיכִי מַקְדְּמִינַן לֵיהּ?

Rava raised an objection: We learned in our mishna that on the eves of Passover the daily offering is slaughtered at seven and a half hours and sacrificed at eight and a half hours, both during the week and on Shabbat. And if it could enter your mind to say that the daily offering must be slaughtered at eight and a half hours by Torah law, how can we do it earlier merely for convenience?

אֶלָּא אָמַר רָבָא: מִצְוָתוֹ דְּתָמִיד מִשֶּׁיִּנָּטוּ צִלְלֵי עֶרֶב. מַאי טַעְמָא? דְּאָמַר קְרָא: ״בֵּין הָעַרְבַּיִם״, מֵעִידָּנָא דְּמַתְחֵיל שִׁמְשָׁא לְמִעְרַב.

Rather, Rabbi Yehoshua ben Levi’s source is rejected, and instead Rava said: The mitzva of the daily offering is from when the sun begins to descend westward so that the evening shadows slant eastward, shortly after midday. What is the reason for this? It is because the verse states: In the afternoon [bein ha’arbayim], which we understand to mean from the time that the sun begins to descend westward [ma’arav].

הִלְכָּךְ, בִּשְׁאָר יְמוֹת הַשָּׁנָה דְּאִיכָּא נְדָרִים וּנְדָבוֹת, דְּרַחֲמָנָא אָמַר: ״עָלֶיהָ חֶלְבֵי הַשְּׁלָמִים״,

Therefore, on the rest of the days of the year, when there are many voluntary vow offerings and free-will offerings that must be sacrificed, these offerings are brought after the daily morning offering. As the Merciful One says with regard to the daily offering: “The fire on the altar shall be kept burning on it, it shall not be extinguished; and the priest shall kindle wood on it every morning; he shall prepare the burnt-offering upon it and shall cause the fats of the peace-offerings to go up in smoke upon it” (Leviticus 6:5).

וְאָמַר מָר (״עָלֶיהָ חֶלְבֵי הַשְּׁלָמִים״): עָלֶיהָ הַשְׁלֵם כׇּל הַקָּרְבָּנוֹת כּוּלָּם — מְאַחֲרִינַן לֵיהּ תַּרְתֵּי שָׁעֵי, וְעָבְדִינַן לֵיהּ בִּשְׁמוֹנֶה וּמֶחְצָה.

And the Master said that the phrase: “The fats of the peace-offerings upon it” should be interpreted in the following manner: “Upon it,” i.e., after this daily morning burnt-offering; only then should the priest complete all the other offerings. This teaches that all the other offerings must be sacrificed after the daily morning offering and prior to the daily afternoon offering. Since many offerings must be sacrificed prior to the daily afternoon offering, rather than sacrificing the latter at six and a half hours, as soon as it is permitted to do so, we postpone the offering for two hours, and sacrifice it at eight and a half hours of the day.

בְּעַרְבֵי פְסָחִים, דְּאִיכָּא פֶּסַח אַחֲרָיו, קָדְמִינַן לֵיהּ שָׁעָה אַחַת, וְעָבְדִינַן לֵיהּ בְּשֶׁבַע וּמֶחְצָה. חָל עֶרֶב פֶּסַח לִהְיוֹת עֶרֶב שַׁבָּת, דְּאִיכָּא נָמֵי צְלִיָּיתוֹ דְּלָא דָּחֵי שַׁבָּת — מוֹקְמִינַן לֵיהּ אַדִּינֵיהּ, בְּשֵׁשׁ וּמֶחְצָה.

On the eves of Passover, on the other hand, when there is the Paschal lamb that must be brought after the daily afternoon offering, and sufficient time must be left for the slaughter of the numerous Paschal lambs, we advance the daily afternoon offering one hour and sacrifice it at seven and a half hours. When Passover eve occurs on Shabbat eve, when there is also the roasting of the Paschal lamb, which does not override the Shabbat prohibitions and therefore must be completed before Shabbat, we establish its sacrifice at the earliest time that its halakha allows, at six and a half hours.

תָּנוּ רַבָּנַן: כְּסִידּוּרוֹ בַּחוֹל כָּךְ סִידּוּרוֹ בַּשַּׁבָּת, דִּבְרֵי רַבִּי יִשְׁמָעֵאל. רַבִּי עֲקִיבָא אוֹמֵר: כְּסִידּוּרוֹ בְּעֶרֶב פֶּסַח.

The Sages taught in a baraita: With regard to the daily offering, like its arrangement during the week, so is its arrangement on Shabbat; this is the statement of Rabbi Yishmael. Rabbi Akiva says: Like its arrangement on Passover eve.

מַאי קָאָמַר? אָמַר אַבָּיֵי, הָכִי קָאָמַר: כְּסִידּוּרוֹ בַּחוֹל בְּעֶרֶב הַפֶּסַח כָּךְ סִידּוּרוֹ בַּשַּׁבָּת בְּעֶרֶב הַפֶּסַח, דִּבְרֵי רַבִּי יִשְׁמָעֵאל. רַבִּי עֲקִיבָא אוֹמֵר: כְּסִידּוּרוֹ בְּעֶרֶב הַפֶּסַח שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת כָּךְ סִידּוּרוֹ בַּשַּׁבָּת. וּמַתְנִיתִין דְּקָתָנֵי בֵּין בַּחוֹל בֵּין בַּשַּׁבָּת — רַבִּי יִשְׁמָעֵאל הִיא.

The Gemara asks: What is the baraita saying? How is it to be understood? Abaye said: This is what it is saying: With regard to the daily offering, like its arrangement on Passover eve that occurs during the week, when it is slaughtered at seven and a half hours, so is its arrangement on Passover eve that occurs on Shabbat, when it is also slaughtered at seven and a half hours. There is no distinction in this regard between Shabbat and a weekday; this is the statement of Rabbi Yishmael. Rabbi Akiva says: Like its arrangement on Passover eve that occurs on Shabbat eve, when it is slaughtered at six and a half hours, so is its arrangement when Passover eve occurs on Shabbat, when it is also slaughtered at six and a half hours. Therefore, the mishna that teaches that on Passover eve, the daily offering is slaughtered at seven and a half hours and offered at eight and a half hours, both during the week and on Shabbat, is in accordance with the opinion of Rabbi Yishmael.

בְּמַאי קָא מִיפַּלְגִי? בְּמוּסָפִין קוֹדְמִין לְבָזִיכִין קָמִיפַּלְגִי. רַבִּי יִשְׁמָעֵאל סָבַר: מוּסָפִין קוֹדְמִין לְבָזִיכִין. עָבֵד לְהוּ לְמוּסָפִין בְּשֵׁשׁ, וּבָזִיכִין בְּשֶׁבַע, וְעָבֵיד לֵיהּ לְתָמִיד בְּשֶׁבַע וּמֶחְצָה. רַבִּי עֲקִיבָא סָבַר: בָּזִיכִין קוֹדְמִין לְמוּסָפִין. בָּזִיכִין בְּחָמֵשׁ, וּמוּסָפִין בְּשֵׁשׁ, וְעָבֵיד לֵיהּ לְתָמִיד בְּשֵׁשׁ וּמֶחְצָה.

The Gemara seeks to clarify: According to this explanation, with regard to what principle do these tanna’im disagree? The Gemara answers: They disagree about whether or not the additional offerings of Shabbat precede the bowls of frankincense. On Shabbat, in addition to the regular daily rite, additional Shabbat offerings were sacrificed, and the frankincense that had been placed in bowls on the showbread the previous Shabbat and remained there throughout the week was burned on the altar. The dispute is as follows: Rabbi Yishmael holds that the additional offerings precede the bowls. Therefore, the priest sacrificed the additional offerings at six hours, as everyone agrees that the time to sacrifice the additional offerings is at six hours; and he offered the bowls at seven hours; and then he sacrificed the daily offering at seven and a half hours. Rabbi Akiva holds that the bowls precede the additional offerings. Therefore, the priest offered the bowls at five hours, sacrificed the additional offerings at six hours, and sacrificed the daily offering at six and a half hours.

מַתְקֵיף לַהּ רָבָא: מִידֵּי רַבִּי עֲקִיבָא ״כְּסִידְרוֹ בְּעֶרֶב הַפֶּסַח שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת״ קָתָנֵי?! כְּסִידְרוֹ בְּעֶרֶב הַפֶּסַח סְתָמָא קָתָנֵי. אֶלָּא אָמַר רָבָא, הָכִי קָאָמַר: כְּסִידְרוֹ בְּחוֹל דְּעָלְמָא — כָּךְ סִידְרוֹ בַּשַּׁבָּת בְּעֶרֶב הַפֶּסַח, דִּבְרֵי רַבִּי יִשְׁמָעֵאל. רַבִּי עֲקִיבָא אוֹמֵר: כְּסִידְרוֹ בְּעֶרֶב הַפֶּסַח. וּמַתְנִיתִין דְּקָתָנֵי בֵּין בַּחוֹל בֵּין בַּשַּׁבָּת, רַבִּי עֲקִיבָא הִיא.

Rava strongly objects to this explanation. Is Rabbi Akiva teaching: Like its arrangement on Passover eve that occurs on Shabbat eve? He did not formulate his opinion in this manner; he merely teaches: Like its arrangement on Passover eve. Therefore, the above explanation does not correspond to Rabbi Akiva’s formulation. Rather, Rava said an alternative explanation of the dispute. This is what the baraita is saying: Like the arrangement of the daily offering on an ordinary day during the week, so is its arrangement on Shabbat that occurs on Passover eve. The daily offering is sacrificed at eight and a half hours; this is the statement of Rabbi Yishmael. Rabbi Akiva says: Like its arrangement on Passover eve that occurs on a weekday, so is its arrangement on Passover eve that occurs on Shabbat, at seven and a half hours. Therefore, the mishna that teaches that the time to sacrifice the daily offering on Passover eve is the same both during the week and on Shabbat is in accordance with the opinion of Rabbi Akiva.

בְּמַאי קָא מִיפַּלְגִי? בְּמִכְמַר בִּשְׂרָא קָמִיפַּלְגִי. רַבִּי יִשְׁמָעֵאל סָבַר: חָיְישִׁינַן לְמִכְמַר בִּשְׂרָא. וְרַבִּי עֲקִיבָא סָבַר: לָא חָיְישִׁינַן לְמִכְמַר בִּשְׂרָא.

The Gemara asks: According to this explanation, with regard to what point do they disagree? They disagree with regard to the possibility that the meat will become warm and spoil before it is roasted. Rabbi Yishmael holds that we are concerned lest the meat become warm and spoil. As the daily offering is slaughtered earlier on Shabbat, the Paschal lamb is also slaughtered earlier. Since it is prohibited to roast the meat until the conclusion of Shabbat, the concern is that the meat will spoil with the passage of time. And Rabbi Akiva holds: We are not concerned lest the meat become warm and spoil. Therefore, it is possible to slaughter the Paschal lamb earlier, even when Passover eve occurs on Shabbat.

אִי לָא חָיְישִׁינַן, נִיעְבְּדֵיהּ בְּשֵׁשׁ וּמֶחְצָה? קָא סָבַר: מוּסָפִין קוֹדְמִין לְבָזִיכִין. עָבֵיד לְהוּ לְמוּסָפִין בְּשֵׁשׁ, וּבָזִיכִין בְּשֶׁבַע, וְעָבֵיד לֵיהּ לְתָמִיד בְּשֶׁבַע וּמֶחְצָה.

The Gemara asks: If, according to the opinion of Rabbi Akiva, we are not concerned that the meat might spoil, let us sacrifice the daily offering at six and a half hours, as there are many Paschal lambs and no voluntary vow or free-will offerings to be sacrificed. Why, then, should they postpone the daily offering? The Gemara responds that Rabbi Akiva holds: The additional offerings precede the bowls and therefore the priest would sacrifice the additional offerings at six hours, and offer the bowls at seven hours, and then sacrifice the daily offering at seven and a half hours.

מַתְקֵיף לַהּ רַבָּה בַּר עוּלָּא: מִידֵּי ״כְּסִידְרוֹ בַּחוֹל כָּךְ סִידְרוֹ בַּשַּׁבָּת בְּעֶרֶב הַפֶּסַח, דִּבְרֵי רַבִּי יִשְׁמָעֵאל״ קָתָנֵי?! ״כָּךְ סִידְרוֹ בַּשַּׁבָּת״ סְתָמָא קָתָנֵי?

Rabba bar Ulla strongly objects to this explanation. Does the baraita teach: Like the arrangement of the daily offering during the week, so is its arrangement on Shabbat that occurs on Passover eve; this is the statement of Rabbi Yishmael? The baraita simply teaches: So is its arrangement on Shabbat. Rava’s explanation also fails to correspond to the wording of the baraita.

אֶלָּא אָמַר רַבָּה בַּר עוּלָּא, הָכִי קָתָנֵי: כְּסִידְרוֹ בְּחוֹל דְּעָלְמָא — כָּךְ סִידְרוֹ בְּשַׁבָּת דְּעָלְמָא, דִּבְרֵי רַבִּי יִשְׁמָעֵאל.

Rather, Rabba bar Ulla said: The baraita should be understood as referring not to the eve of Passover, but to the rest of the days of the year, and this is what it is teaching: Like its arrangement on an ordinary day during the week, so is its arrangement on an ordinary Shabbat, at eight and a half hours; this is the statement of Rabbi Yishmael, who maintains that there is no distinction at all in this regard between Shabbat and a weekday.

רַבִּי עֲקִיבָא אוֹמֵר: כְּסִידְרוֹ בְּעֶרֶב הַפֶּסַח דְּעָלְמָא — כָּךְ סִידְרוֹ בְּשַׁבָּת דְּעָלְמָא. וּמַתְנִיתִין דְּקָתָנֵי בֵּין בַּחוֹל בֵּין בַּשַּׁבָּת — דִּבְרֵי הַכֹּל הִיא.

Rabbi Akiva says: Like its arrangement on an ordinary Passover eve that occurs on a weekday, at seven and a half hours, so is its arrangement on an ordinary Shabbat. Since no free-will offerings are offered on Shabbat, the daily offering can be sacrificed earlier. And the mishna, which teaches that the daily offering on Passover eve is slaughtered at the same time, whether during the week or on Shabbat, can be said to be in agreement with all opinions, both that of Rabbi Yishmael and that of Rabbi Akiva.

בְּמַאי קָמִיפַּלְגִי? בִּגְזֵרַת נְדָבוֹת וּנְדָרִים קָמִיפַּלְגִי. רַבִּי יִשְׁמָעֵאל סָבַר: גָּזְרִינַן שַׁבָּת אַטּוּ חוֹל, וְרַבִּי עֲקִיבָא סָבַר: לָא גָּזְרִינַן.

According to this explanation, with regard to what principle do these tanna’im disagree? They disagree concerning whether a decree should be issued on account of voluntary vows and free-will offerings. Rabbi Yishmael holds that we issue a decree for Shabbat due to weekdays. During the week, the sacrifice of the daily afternoon offering is postponed until eight and a half hours of the day, due to the voluntary offerings that must be sacrificed before the daily offering. The same should be done on Shabbat, so as to avoid distinctions. And Rabbi Akiva holds that we do not issue such a decree.

אִי לָא גָּזְרִינַן, נִיעְבְּדֵיהּ בְּשֵׁשׁ וּמֶחְצָה! קָסָבַר: מוּסָפִין קוֹדְמִין לְבָזִיכִין. מוּסָפִין בְּשֵׁשׁ, וּבָזִיכִין בְּשֶׁבַע, וְעָבֵיד לֵיהּ לְתָמִיד בְּשֶׁבַע וּמֶחְצָה.

The Gemara asks: If we do not issue such a decree, why do we postpone the sacrifice of the daily offering until seven and a half hours? Let us sacrifice it at six and a half hours. The Gemara responds: Rabbi Akiva holds that the additional offerings precede the bowls of frankincense. Consequently, the priest sacrifices the additional offerings at six hours, and offers the bowls at seven hours, and sacrifices the daily offering at seven and a half hours.

מֵיתִיבִי: תָּמִיד, כׇּל הַשָּׁנָה כּוּלָּהּ קָרֵב כְּהִלְכָתוֹ: נִשְׁחָט בִּשְׁמוֹנֶה וּמֶחְצָה, וְקָרֵב בְּתֵשַׁע וּמֶחְצָה. וּבָעֶרֶב הַפֶּסַח, נִשְׁחָט בְּשֶׁבַע וּמֶחְצָה, וְקָרֵב בִּשְׁמוֹנֶה וּמֶחְצָה. חָל לִהְיוֹת בַּשַּׁבָּת כְּחָל לִהְיוֹת בְּשֵׁנִי בַּשַּׁבָּת, דִּבְרֵי רַבִּי יִשְׁמָעֵאל. רַבִּי עֲקִיבָא אוֹמֵר: כְּסִידְרוֹ בְּעֶרֶב הַפֶּסַח.

The Gemara raises an objection with regard to these explanations from another baraita which teaches: The daily offering is sacrificed throughout the entire year in accordance with its law. In other words, it is slaughtered at eight and a half hours and sacrificed at nine and a half hours. And on the eve of Passover it is slaughtered at seven and a half hours and sacrificed at eight and a half hours. If Passover eve occurs on Shabbat it is as if it occurred on a Monday, i.e., it is like an ordinary weekday. This indicates that no distinction is made with regard to the eve of Passover, whether it occurs on Shabbat or during the week; this is the statement of Rabbi Yishmael. Rabbi Akiva says: If the eve of Passover occurs on Shabbat, its arrangement is like its arrangement on the eve of Passover when it is advanced to six and a half hours of the day.

בִּשְׁלָמָא לְאַבָּיֵי נִיחָא, אֶלָּא לְרָבָא קַשְׁיָא. אָמַר לָךְ רָבָא: לָא תֵּימָא ״כְּחָל בְּשֵׁנִי בַּשַּׁבָּת״, אֶלָּא אֵימָא: כְּשֵׁנִי בַּשַּׁבָּת דְּעָלְמָא.

Granted, according to the opinion of Abaye, this baraita works out well, as it is consistent with his explanation of the previous baraita. But according to the opinion of Rava, it is difficult. The Gemara responds: Rava could have said to you: Do not say: It is as if it occurred on a Monday. Rather say: It is like an ordinary Monday, and explain the words as follows: If the eve of Passover occurs on Shabbat, no changes are introduced, and the daily offering is sacrificed at the same time that it is sacrificed on an ordinary weekday, at eight and a half hours of the day.

מֵיתִיבִי: חָל לִהְיוֹת בַּשַּׁבָּת — כְּסִידְרוֹ כׇּל הַשָּׁנָה כּוּלָּהּ, דִּבְרֵי רַבִּי יִשְׁמָעֵאל. רַבִּי עֲקִיבָא אוֹמֵר: כְּסִידְרוֹ בְּעֶרֶב הַפֶּסַח דְּעָלְמָא. בִּשְׁלָמָא לְרָבָא נִיחָא, אֶלָּא לְאַבָּיֵי קַשְׁיָא!

The Gemara raises an objection from another baraita: If the eve of Passover occurs on Shabbat, the daily offering is sacrificed in accordance with its arrangement all year long, at eight and a half hours of the day; this is the statement of Rabbi Yishmael. Rabbi Akiva says: It is sacrificed in accordance with its arrangement on an ordinary Passover eve. Granted, according to the opinion of Rava, this baraita works out well. But according to the opinion of Abaye, it is difficult.

אָמַר לָךְ אַבָּיֵי: לָא תֵּימָא ״כְּסִידְרוֹ כׇּל הַשָּׁנָה״, אֶלָּא אֵימָא: כְּסִידְרוֹ כׇּל הַשָּׁנִים כּוּלָּן, דִּבְרֵי רַבִּי יִשְׁמָעֵאל. רַבִּי עֲקִיבָא אוֹמֵר: כְּסִידְרוֹ עֶרֶב הַפֶּסַח שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת.

Abaye can say to you: Do not say according to Rabbi Yishmael’s statement in the baraita: In accordance with its arrangement all year long. Rather, say: In accordance with its arrangement every year; this is the statement of Rabbi Yishmael. In other words, no distinction is made between the eve of Passover that occurs on Shabbat and the eve of Passover that occurs during the week. The daily offering is sacrificed at seven and a half hours. This is consistent with Abaye’s opinion. According to this explanation, Rabbi Akiva says that the halakha is not so. Instead, the daily offering is sacrificed in accordance with its arrangement on Passover eve that occurs on Shabbat eve. This is the way the baraita must conclude according to Abaye.

תָּנוּ רַבָּנַן: מִנַּיִן שֶׁלֹּא יְהֵא דָּבָר קוֹדֶם לְתָמִיד שֶׁל שַׁחַר, תַּלְמוּד לוֹמַר: ״וְעָרַךְ עָלֶיהָ הָעוֹלָה״. מַאי תַּלְמוּדָא? אָמַר רָבָא: ״הָעוֹלָה״ — עוֹלָה רִאשׁוֹנָה.

As the Gemara mentioned previously that the daily morning offering precedes all other sacrifices, it cites a baraita that explains this law. The Sages taught: From where is it derived that no sacrifice shall precede the daily morning offering? The verse states: “And the fire on the altar shall be kept burning on it, it shall not be extinguished; and the priest shall kindle wood upon it every morning, and he shall prepare the burnt-offering upon it and shall cause the fats of the peace-offerings to go up in smoke upon it” (Leviticus 6:5). The Gemara asks: What is the biblical derivation? In other words, how is it derived that the burnt-offering in this verse is referring to the daily morning offering? Rava said: “The burnt-offering,” with the definite article, is referring to the first burnt-offering, i.e., the daily morning offering, which is first both chronologically and in terms of importance.

וּמִנַּיִן שֶׁאֵין דָּבָר קָרֵב אַחַר תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם, תַּלְמוּד לוֹמַר: ״וְהִקְטִיר עָלֶיהָ חֶלְבֵי הַשְּׁלָמִים״. מַאי תַּלְמוּדָא? אָמַר אַבָּיֵי: ״עָלֶיהָ״ שְׁלָמִים, וְלֹא עַל חֲבֶירְתָּהּ שְׁלָמִים.

The baraita continues: And from where is it derived that nothing is sacrificed after the daily afternoon offering? The verse states: “And shall cause the fats of the peace-offerings to go up in smoke upon it.” The Gemara again asks: What is the derivation? Abaye said: “Upon it.” Upon, i.e., after, the first burnt-offering, that is, the daily morning offering, may the peace-offerings, i.e., the voluntary vow and free-will offerings, be sacrificed throughout the day. But peace-offerings may not be sacrificed upon, i.e., after, its counterpart, which is the daily afternoon offering.

מַתְקֵיף לַהּ רָבָא: אֵימָא שְׁלָמִים הוּא דְּלָא נַקְרֵיב, הָא עוֹלוֹת נַקְרֵיב! אֶלָּא אָמַר רָבָא: ״הַשְּׁלָמִים״ — עָלֶיהָ הַשְׁלֵם כׇּל הַקָּרְבָּנוֹת כּוּלָּן.

Rava strongly objects to this explanation: If so, say it is peace-offerings that we must not sacrifice after the daily afternoon offering, but burnt-offerings we may sacrifice, since this derivation is referring only to peace-offerings. Rather, Rava said: “The peace-offerings [hashelamim] upon it” should be homiletically interpreted to mean that upon the daily morning offering, rather than after the daily afternoon offering, completes [hashlem] the offering of all other sacrifices.

תָּנוּ רַבָּנַן: תָּמִיד קוֹדֶם לְפֶסַח, פֶּסַח קוֹדֶם לִקְטֹרֶת, קְטֹרֶת קוֹדֶמֶת לְנֵרוֹת.

The Sages taught in a baraita: The daily offering precedes the offering of the Paschal lamb, the Paschal lamb precedes the afternoon burning of the incense, and the burning of the incense precedes the lighting of the lamps of the Temple candelabrum.