What, is it not referring to the additional offerings of the festival of Sukkot? If so, the baraita is teaching that bulls, rams, and sheep, which are burnt offerings, precede the sin offerings of male goats. The Gemara answers: No, with regard to all these animals the baraita is referring to gift offerings. The Gemara interprets the baraita in accordance with this explanation: Bulls precede rams, as they require a greater quantity of libations; and likewise rams precede sheep for the same reason. Sheep precede male goats, although their libations are identical, as the portions of the sheep consumed on the altar are greater; the sheep’s tail is burned, whereas the goat’s tail is not.

The Gemara suggests: Come and hear a baraita which seems to contradict the principle that a sin offering always precedes a burnt offering: The bull of the anointed priest, i.e., the High Priest, which he sacrifices if he issues and then acts upon an erroneous halakhic ruling, precedes the bull for an unwitting communal sin, sacrificed if the Sanhedrin issues an erroneous halakhic ruling and the community then acts upon it. Similarly, the bull for an unwitting communal sin precedes the bull sacrificed as a burnt offering to atone for an unwitting communal sin involving idol worship.

The baraita continues: The bull sacrificed as atonement for communal idol worship precedes the male goats that atone for idol worship, i.e., the goat sacrificed together with the bull. This is the halakha even though the bull that atones for idol worship is a burnt offering, and the male goats sacrificed as atonement for idol worship are sin offerings. This baraita seems to contradict the statement of the previous baraita that a sin offering always precedes a burnt offering.

The Gemara responds: But you can say that the opposite conclusion is derived from the first clause of that baraita, as at least the first clause supports the principle that sin offerings take precedence: The bull for an unwitting communal sin, which is a sin offering, precedes the bull sacrificed to atone for an unwitting communal sin involving idol worship, which is a burnt offering.

The Gemara dismisses this answer: In any event, with regard to offerings that are both of one species of animal, we did not say there is any doubt that a sin offering takes precedence. When we say there is a contradiction between the rulings of the baraitot, it is with regard to offerings of two species. According to the earlier baraita, even a bird sin offering precedes an animal burnt offering, whereas here we find a burnt offering that precedes a sin offering.

The Gemara answers: They say in the West, Eretz Yisrael, in the name of Rava bar Mari: The sin offering sacrificed to atone for idol worship is written without an alef (see Numbers 15:24). It is written lamed, ḥet, tet, tav. This indicates that it is different from other sin offerings in that it does not precede the burnt offering. Ravina says that the term “according to the ordinance” is written with regard to the offerings sacrificed to atone for idol-worship, in the verse: “The congregation shall offer one young bull…according to the ordinance, and one goat for a sin offering” (Numbers 15:24). This mention of an ordinance indicates that they must be sacrificed in the precise order stated by the verse.

The Gemara comments: Now that you have arrived at this explanation, the previous baraita can be explained in a similar manner: Even if you say that the baraita is referring to the bulls and other offerings of the festival of Sukkot, there is also no difficulty with regard to the burnt offering sheep taking precedence over the sin offering male goats, as the term “according to their ordinance” is written concerning these offerings as well (see Numbers 29:33).

A dilemma ensuing from the conclusion of the previous discussion was raised before the Sages: If there is a bird sin offering, and an animal burnt offering, and an animal tithe offering to be sacrificed, which of them precedes the others? If you say that the bird sin offering should take precedence, there is the animal tithe offering that generally precedes it, since it requires slaughtering, as stated by the mishna. If you say that the animal tithe offering should take precedence, there is the animal burnt offering that precedes it, as the burnt offering is an offering of the most sacred order. If you say that the animal burnt offering should take precedence, there is the bird sin offering that precedes it, as the Gemara previously concluded.

The Gemara answers: Here, in Babylonia, they explained that the fact that the animal tithe offering is a type of offering that requires slaughtering is of greater importance than the other factors. Therefore, the animal tithe offering is sacrificed first, followed by the bird sin offering, and finally the animal burnt offering. In the West, Eretz Yisrael, they say: The animal burnt offering has an effect on the bird sin offering sacrificed with it and raises its importance above that of the animal tithe offering. Therefore, the bird sin offering is sacrificed first, followed by the animal burnt offering, and finally the animal tithe offering.

MISHNA: All the sin offerings mandated by the Torah take precedence over the guilt offerings, as explained in the previous mishna (89a), except for the guilt offering of a leper, because it comes to render one fit. One who has been cured of leprosy must undergo a process through which he is rendered ritually pure before coming into contact with consecrated items. Although he must also bring a sin offering, his guilt offering is more central to that process of purification and therefore it takes precedence over the sin offering.

All the guilt offerings mandated by the Torah come as rams in their second year, and come worth two silver shekels, except for the guilt offering of a nazirite and the guilt offering of a leper, as they come from sheep in their first year, and do not need to come worth two silver shekels, as they have no fixed value.

Just as the more sacred offerings precede other offerings with regard to their sacrifice, as taught in the previous mishna (89a), they also precede the others with regard to their consumption. If one has a peace offering from yesterday and a peace offering from today, the peace offering from yesterday precedes the peace offering from today. If one has a peace offering from yesterday and a sin offering or a guilt offering from today, the peace offering from yesterday precedes the others; this is the statement of Rabbi Meir. And the Rabbis say: The sin offering precedes the peace offering, due to the fact that it is an offering of the most sacred order. Likewise, the guilt offering precedes the peace offering, as it is also of the most sacred order.

And with regard to all of the offerings that are eaten, the priests are permitted to alter the manner of their consumption and eat them as they choose. Therefore, the priests are permitted to eat them roasted, or boiled, or cooked, and to place in the cooking pot non-sacred spices or teruma spices. This is the statement of Rabbi Shimon. Rabbi Meir says: One may not place teruma spices in it, so that he will not bring the teruma to a state of disqualification. Consumption of consecrated foods is permitted only for a limited period, after which they are disqualified and burned. Adding teruma spices might cause those spices to be similarly disqualified.

GEMARA: A dilemma was raised before the Sages: The mishnayot (89a) taught that a frequent offering precedes other offerings, and also that an offering of greater sanctity precedes others. If there is a frequent offering and an offering of greater sanctity to be sacrificed, which of them precedes the other? Does the frequent offering take precedence, due to the fact that it is frequent, or perhaps the offering of greater sanctity takes precedence, as it is of greater sanctity? The Gemara suggests: Come and hear the ruling of the first mishna in this chapter, that the daily offerings precede the additional offerings because they are frequent.