Come and hear a proof from a baraita: Rabbi Yehuda says: When the third lottery was held to determine who would perform the burning of the incense, there was no separate lottery held for carrying the coal pan, although a second priest was required to rake up coals from the outer altar, carry them in a coal pan, and put them on the inner altar, where the priest assigned the task of burning the incense would then place the incense onto the coals. Rather, the priest who won the privilege of the incense said to the one who was next to him: Be privileged along with me with the task of carrying the coal pan. This shows that each individual service did not have its own lottery; rather, the other priests adjacent to the winner of the lottery were automatically chosen for the ancillary tasks.

The Gemara rejects this proof: The tasks of carrying the coal pan and burning the incense are different, because together they are considered as a single service, so that a single lottery determined the participants for the two tasks.

There are those who say that this baraita was brought to derive the opposite conclusion: It was specifically concerning the case of carrying the coal pan and burning the incense, which are considered as two parts of one and the same service, that Rabbi Yehuda said one lottery can be used to assign the two tasks. However, the implication is that other services, which are not interrelated in this manner, require a lottery for each and every separate task. If Rabbi Yehuda had meant this to be a general principle, why did he mention the specific example of the coal pan and the incense?

This argument is rejected: That is not a proof that other services require their own lotteries. The reason Rabbi Yehuda mentioned this specific example is that it was necessary for him to teach explicitly that the coal pan and the burning of the incense do not have separate lotteries but a single, combined lottery. It might have entered your mind to say that since the burning of incense is infrequent, being performed only twice a day, unlike other offerings, which may be donated by private individuals and brought many times a day, and also since it brings about wealth for whoever performs it, as the Gemara teaches later, we should institute a separate lottery for bringing in the coal pan itself, as many priests wished to perform this task. Therefore, Rabbi Yehuda teaches us that despite this, the bringing in of the coal pan does not have its own lottery. Consequently, there is no proof either way from this baraita.

Come and hear a proof from what Rabbi Ḥiyya taught explicitly in a baraita: A lottery is not held for each individual service; rather, beginning with the priest who won the lottery of the daily offering, twelve of his fellow priests, those standing next to him, are drawn in along with him to perform the other acts of the daily offering. The Gemara concludes: Learn from this that it is so.

§ It was taught in the mishna: The second lottery determines who slaughters, who sprinkles the blood, etc. The task of collecting the blood in a vessel, which is between slaughtering and sprinkling, is not mentioned. Therefore, it must be assumed that either the priest who slaughtered or the priest who sprinkled the blood was assigned this task as well. A dilemma was raised before the Sages: Who collects the blood? Is it the one who slaughters the offering who also collects the blood? The reason to support this conclusion is that if you say that the one who sprinkles the blood is the one who collects it, a situation might arise in which, due to his enthusiasm and his love for the mitzva of sprinkling, a service that is considered more important than collecting because it directly involves the altar, the priest might not collect all the blood as the halakha requires but would hurry to go on and sprinkle it after he has collected only some of the blood.

Or perhaps one should draw the opposite conclusion, that it is the one who sprinkles that collects the blood, as, if you say that the one who slaughters is the one who collects, this principle could not be universally applied, as sometimes a non-priest slaughters the offering. Slaughtering offerings is not a sacred service and may be performed by anyone, unlike the collection of the blood, which is performed by a priest. In those cases when a non-priest slaughtered the daily offering, he would not be able to collect the blood.

The Gemara cites a source as evidence for one side of the argument: Come and hear from that which was taught in a mishna: Ben Katin made twelve spigots for the large laver to replace the original two spouts that were there, so that his twelve fellow priests who were engaged in the sacrifice of the daily offering could all sanctify their hands and feet at one time. Although there are thirteen participants listed in the mishna, the slaughterer of the offering was not required to sanctify his hands and feet because, as mentioned above, slaughtering is not a sacred service. Therefore, only twelve spigots were needed.

And if it should enter your mind to say that the one who slaughters is the one who collects the blood, then there are sometimes thirteen participants, so thirteen spigots should be needed. On those occasions when a non-priest slaughtered the daily offering, an extra priest would be required to come and collect its blood. Since the collection of blood is a sacred service, it too requires sanctification of the hands and feet. Rather, since there were only twelve spigots, isn’t it correct to conclude from this that it is the one who sprinkles, and not the one who slaughters, who collects the blood? The Gemara concludes: Conclude from this that it is so.

Rav Aḥa, son of Rava, said to Rav Ashi: We too have learned a support for this conclusion in a mishna that gives the sequence of the services for the daily offering: The slaughterer of the offering slaughtered, the collector of its blood collected, and he then comes to sprinkle the blood. The wording indicates that the one who collects the blood is also the one who subsequently sprinkles it. The Gemara concludes: Conclude from this that it is so.

§ The mishna states that ben Azzai said before Rabbi Akiva in the name of Rabbi Yehoshua that the sequence for carrying up the animal’s limbs was based on the way it walks when alive, meaning that its front parts are taken up first. The Sages taught in the Tosefta: In what manner is the animal brought up according to the way it walks? It is in this manner: The head and the right hind leg are brought up first. The other parts follow this sequence: The breast and the neck, and then the two forelegs, and then the two flanks, then the tail and the left hind leg. Rabbi Yosei says: It was sacrificed according to the way it was skinned. In what manner is the animal brought up according to the way it was skinned? It is in this manner: The head and the right leg are brought first, then the tail and the left leg together, then the two flanks, and then the two forelegs, then the breast and the neck.

Rabbi Akiva says: It was sacrificed according to the way it was cut up into limbs after the skinning. In what manner is the animal brought up according to the way it was cut up? It is in this manner: The head and the right leg first, and then the two forelegs, then the breast and the neck, and then the two flanks, and then the tail and the left leg. Rabbi Yosei HaGelili says: It was sacrificed according to the quality of its various sections, so that the best pieces were taken up first. In what manner is the animal brought up according to the quality of the pieces? It is in this manner: The head and the right leg, then the breast and the neck, and then the two flanks, then the tail and the left leg, and then the two forelegs.

The Gemara poses a question with regard to Rabbi Yosei HaGelili’s position: But isn’t it written: “Every good piece, the thigh and the shoulder” (Ezekiel 24:4), indicating that these are the best cuts of the animal? Why doesn’t Rabbi Yosei HaGelili say that these are offered first (Rabbeinu Ḥananel)? The Gemara answers: That verse is speaking of a lean sheep, whose thigh and shoulder are indeed the best pieces. However, in the sheep brought for the daily offering, which were of the finest quality, there were other parts that were of higher quality.

The Gemara explains the reason behind the order of the pieces in the mishna. Rava said: Both the tanna of our mishna and Rabbi Yosei HaGelili agree that we follow the relative quality of the meat in the various pieces. The difference in opinion between them is that one Sage, the tanna of this mishna, follows the limb, i.e., the amount, of the meat; the other Sage, Rabbi Yosei, follows the fattiness of the meat.

The Gemara asks: According to all opinions, what is the reason that the right leg goes up to the altar together with the head? What is the connection between these two pieces? The Gemara explains: Because the head has much bone in it, the leg is offered with it.

The Gemara asks further: Although the Sages disagree as to the order of bringing up the various pieces, at any rate everyone agrees that the head is sacrificed first. From where do we derive this? As it was taught in a baraita: From where is it derived that when sacrificing an animal the head and the fat precede all the other limbs? The verse states: “And he shall cut it up into its pieces and its head and its fat, and the priest shall arrange them on the wood that is on the fire upon the altar” (Leviticus 1:12). The Gemara asks: And the other mention of fat before this, where the verse states: “The pieces, the head and the fat” (Leviticus 1:8),