10י׳
1 א

כֹּל הַתָּדִיר מֵחֲבֵרוֹ, קוֹדֵם אֶת חֲבֵרוֹ. הַתְּמִידִים קוֹדְמִים לַמּוּסָפִין, מוּסְפֵי שַׁבָּת קוֹדְמִין לְמוּסְפֵי רֹאשׁ חֹדֶשׁ, מוּסְפֵי רֹאשׁ חֹדֶשׁ קוֹדְמִין לְמוּסְפֵי רֹאשׁ הַשָּׁנָה, שֶׁנֶּאֱמַר (במדבר כח), מִלְּבַד עֹלַת הַבֹּקֶר אֲשֶׁר לְעֹלַת הַתָּמִיד תַּעֲשׂוּ אֶת אֵלֶּה:

Anything that is [offered] more frequently than something else, precedes it [when both are offered]. The Tamid [communal burnt-offering brought twice daily in the Temple, once at dawn and once in the late afternoon] precede the Musaf offerings [additional sacrifices brought on Shabbat and holidays]; the Musaf offerings of Shabbat precede the Musaf offerings of Rosh Chodesh [the first day of the new month on which special prayers and sacrifices offered]; the Musaf offerings of Rosh Chodesh precede the Musaf offerings of Rosh HaShanah [the New Year's festival], as it says: "You shall offer these in addition to the Olah [an offering that is entirely burnt] of the morning, which is for a continual Olah" (Numbers 28:23).

2 ב

וְכֹל הַמְקֻדָּשׁ מֵחֲבֵרוֹ, קוֹדֵם אֶת חֲבֵרוֹ. דַּם חַטָּאת קוֹדֵם לְדַם עוֹלָה, מִפְּנֵי שֶׁהוּא מְרַצֶּה. אֵבְרֵי עוֹלָה קוֹדְמִין לְאֵמוּרֵי חַטָּאת, מִפְּנֵי שֶׁהֵן כָּלִיל לָאִשִּׁים. חַטָּאת קוֹדֶמֶת לְאָשָׁם, מִפְּנֵי שֶׁדָּמָהּ נִתָּן עַל אַרְבַּע קְרָנוֹת וְעַל הַיְּסוֹד. אָשָׁם קוֹדֵם לְתוֹדָה וּלְאֵיל נָזִיר, מִפְּנֵי שֶׁהוּא קָדְשֵׁי קָדָשִׁים. הַתּוֹדָה וְאֵיל נָזִיר קוֹדְמִין לִשְׁלָמִים, מִפְּנֵי שֶׁהֵן נֶאֱכָלִין לְיוֹם אֶחָד, וּטְעוּנִים לָחֶם. שְׁלָמִים קוֹדְמִין לִבְכוֹר, מִפְּנֵי שֶׁהֵם טְעוּנִין מַתַּן אַרְבַּע, וּסְמִיכָה וּנְּסָכִים וּתְנוּפַת חָזֶה וָשׁוֹק:

Anything that is holier than something else precedes it [when both are offered]. The blood of a Chattat [an offering brought to expiate sin] precedes that of an Olah because it achieves atonement; but the limbs of an Olah precede the designated portions of a Chattat because they are entirely burnt on the fires. A Chattat precedes an Asham [offerings brought to alleviate guilt] because its blood is dashed on the four corners and on the base [of the altar]. An Asham precedes a Todah [thanksgiving-offering] and the ram of a Nazir [a person who swears abstention from all grape products like wine, from cutting his hair, and avoidance of corpse impurity] because it is a type of Kodshai Kodashim [sacrifices of the highest degree of sanctity. They may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely]. A Todah or the ram of a Nazir precede a Shelamim [an offering whose various parts are consumed by its owners, the Kohanim and the fire on the altar] because they [the first two] are eaten over one day and require [an accompanying] bread [offering]. A Shelamim precedes a Bechor [first-born offering] because it requires a four-fold application [of blood], and the laying of hands, and libations, and the waving of the breast and thigh.

3 ג

הַבְּכוֹר קוֹדֵם לַמַּעֲשֵׂר מִפְּנֵי שֶׁקְּדֻשָּׁתוֹ מֵרֶחֶם, וְנֶאֱכָל לַכֹּהֲנִים. הַמַּעֲשֵׂר קוֹדֵם לָעוֹפוֹת, מִפְּנֵי שֶׁהוּא זֶבַח וְיֶשׁ בּוֹ קָדְשֵׁי קָדָשִׁים, דָּמוֹ וְאֵמוּרָיו:

A Bechor precedes a Ma'aser [animal tithe] because its sanctity [begins] in the womb, and it is eaten by priests. A Ma'aser precedes bird-offerings, since it is a [slaughtered] sacrifice and it includes sacred parts [namely] its blood and its designated portions [burnt on the altar].

4 ד

הָעוֹפוֹת קוֹדְמִין לַמְּנָחוֹת, מִפְּנֵי שֶׁהֵן מִינֵי דָמִים. מִנְחַת חוֹטֵא קוֹדֶמֶת לְמִנְחַת נְדָבָה, מִפְּנֵי שֶׁהִיא בָאָה עַל חֵטְא. חַטַּאת הָעוֹף קוֹדֶמֶת לְעוֹלַת הָעוֹף. וְכֵן בְּהֶקְדֵּשָׁהּ:

The bird-offerings precede grain-offerings because they are a type of blood-offering. The Chattat of flour precedes the voluntary meal-offering because it comes [to atone] for a sin. The Chattat of a bird precedes the Olah of a bird, as does the consecration [of the sin-offering of a bird precede that of an Olah].

5 ה

כָּל הַחַטָּאוֹת שֶׁבַּתּוֹרָה, קוֹדְמוֹת לָאֲשָׁמוֹת, חוּץ מֵאֲשַׁם מְצֹרָע, מִפְּנֵי שֶׁהוּא בָא עַל יְדֵי הֶכְשֵׁר. כָּל הָאֲשָׁמוֹת שֶׁבַּתּוֹרָה בָּאִין בְּנֵי שְׁתַּיִם וּבָאִין בְּכֶסֶף שְׁקָלִים, חוּץ מֵאֲשַׁם נָזִיר וַאֲשַׁם מְצֹרָע, שֶׁהֵן בָּאִין בְּנֵי שְׁנָתָן וְאֵינָן בָּאִין בְּכֶסֶף שְׁקָלִים:

All the chata'ot in the Torah precede the Ashamim except the Asham of the Metzora [one rendered severely impure from an unsightly skin disease. Upon recovery and purification he must bring offerings] since it comes to permit [him to eat sacrificial meat]. All the Ashamim in the Torah must be two year old [rams] and be [two] silver shekels in value, except the Asham of a Nazir and that of a Metzora, since those are one year old and need not be [two] silver shekels in value.

6 ו

כְּשֵׁם שֶׁהֵן קוֹדְמִים בְּהַקְרָבָתָן, כָּךְ הֵן קוֹדְמִים בַּאֲכִילָתָן. שְׁלָמִים שֶׁל אֶמֶשׁ וּשְׁלָמִים שֶׁל הַיּוֹם, שֶׁל אֶמֶשׁ קוֹדְמִין. שְׁלָמִים שֶׁל אֶמֶשׁ וְחַטָּאת וְאָשָׁם שֶׁל הַיּוֹם, שְׁלָמִים שֶׁל אֶמֶשׁ קוֹדְמִין, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, הַחַטָּאת קוֹדֶמֶת, מִפְּנֵי שֶׁהִיא קָדְשֵׁי קָדָשִׁים:

Just as there is order with regard to the offering [of the sacrifices] so is there order with regard to eating [of the sacrifices]. [If one had] a Shelamim of yesterday and a Shelamim of today, [the one] from yesterday takes precedence. [If one had] a Shelamim of yesterday and a Chattat or a Asham of today, the [one] from yesterday takes precedence. These are the words of Rabbi Meir, but the Sages say the Chattat takes precedence because it is a type of Kodshai Kodashim.

7 ז

וּבְכֻלָּם, הַכֹּהֲנִים רַשָּׁאִין לְשַׁנּוֹת בַּאֲכִילָתָן, לְאָכְלָן צְלוּיִים, שְׁלוּקִים, וּמְבֻשָּׁלִים, וְלָתֵת לְתוֹכָן תִּבְלֵי חֻלִּין וְתִבְלֵי תְרוּמָה, דִּבְרֵי רַבִּי שִׁמְעוֹן. רַבִּי מֵאִיר אוֹמֵר, לֹא יִתֵּן לְתוֹכָן תִּבְלֵי תְרוּמָה, שֶׁלֹּא יָבִיא אֶת הַתְּרוּמָה לִידֵי פְסוּל:

And with regard to all of them the priests can eat them [prepared] in any manner: They can eat them roasted, stewed, or cooked. And they may [cook them] with non-sacred spices or spices of Terumah [a portion of a crop given to a Kohen which becomes holy upon separation and can only be consumed by Kohanim or their households]. These are the words of Rabbi Shimon. Rabbi Meir says they may not add spices of Terumah [to the meat] so as to not cause the Terumah to become invalidated.

8 ח

אָמַר רַבִּי שִׁמְעוֹן, אִם רָאִיתָ שֶׁמֶן שֶׁהוּא מִתְחַלֵּק בָּעֲזָרָה, אֵין אַתָּה צָרִיךְ לִשְׁאוֹל מַה הוּא, אֶלָּא מוֹתַר רְקִיקֵי מִנְחוֹת יִשְׂרָאֵל, וְלֹג שֶׁמֶן שֶׁל מְצֹרָע. אִם רָאִיתָ שֶׁמֶן שֶׁהוּא נָתוּן עַל גַּבֵּי הָאִשִּׁים, אֵין אַתָּה צָרִיךְ לִשְׁאוֹל מַה הוּא, אֶלָּא מוֹתַר רְקִיקֵי מִנְחוֹת כֹּהֲנִים, וּמִנְחַת כֹּהֵן הַמָּשִׁיחַ. שֶׁאֵין מִתְנַדְּבִים שָׁמֶן. רַבִּי טַרְפוֹן אוֹמֵר, מִתְנַדְּבִים שָׁמֶן:

Rabbi Shimon said: If you see oil being distributed in the Temple court, you need not ask what it is - it is the remainder from the wafers of the Israelites' meal-offerings, or a [remainder of] a Log [a biblical unit of liquid measurement] of oil from a Metzora. If you see oil that is poured upon the fires, you do not need to ask what it is - it is the remainder of the wafers from the priests' meal-offerings, or the meal-offering of the anointed high priest. [This is because] individuals cannot donate oil [just by itself]. Rabbi Tarfon says: [Individuals can] donate oil [just by itself].