## Keritot Daf 6a

###### Keritot 6a:1
[Keritot 6a:1](https://torahapp.org/share/book/Keritot/r/6a:1)

בָּבוּאָה לְבָבוּאָה דְבָבוּאָה, נִידַּע דְּאָתֵי לְבֵיתֵיהּ. וְלָאו מִילְּתָא הִיא, דִּילְמָא חָלְשָׁא דַּעְתֵּיהּ, וּמִתְּרַע מַזָּלֵיהּ.

**William Davidson Edition - English:**
**the reflection [*bavua*] of a reflection of** his **reflection he shall know that he will** return and **come to his home.** The Sages say about this: **And this is nothing,** i.e., one should not practice these divinations, as **perhaps he will become despondent** if he does not see the positive sign **and his fortune will turn bad,** and this itself will result in his failure.


###### Keritot 6a:2
[Keritot 6a:2](https://torahapp.org/share/book/Keritot/r/6a:2)

אָמַר אַבָּיֵי: הַשְׁתָּא דְּאָמְרַתְּ סִימָנָא מִילְּתָא הִיא, יְהֵא רְגִיל אִינִישׁ לְמֵיכַל רֵישׁ שַׁתָּא קָרָא וְרוּבְּיָא, כַּרָּתֵי, סִילְקָא וְתַמְרֵי.

**William Davidson Edition - English:**
**Abaye said: Now that you have said** that **a sign is** a substantial **matter, a person should be accustomed to eat, at the start of the year, gourd, fenugreek, leeks, beets, and dates,** as each of these grow and multiply quickly, which is a good omen for the deeds of the upcoming year.


###### Keritot 6a:3
[Keritot 6a:3](https://torahapp.org/share/book/Keritot/r/6a:3)

אֲמַר לְהוּ רַב מְשַׁרְשְׁיָא לִבְנֵיהּ: כִּי בָּעֵיתוּ לְמֵיזֵל לְמִגְמַר קַמֵּי רַבְּכוֹן, גְּרוּסוּ מֵעִיקָּרָא מַתְנִיתִין וַהֲדַר עוּלוּ קַמֵּי רַבְּכוֹן, וְכִי יָתְבִיתוּ קַמֵּי רַבְּכוֹן, חֲזוֹ לְפוּמֵּיהּ דְּרַבְּכוֹן, שֶׁנֶּאֱמַר: ״וְהָיוּ עֵינֶיךָ רוֹאוֹת אֶת מוֹרֶיךָ״, וְכִי גָּרְסִיתוּ שְׁמַעְתָּא, גְּרוּסוּ עַל מַיָּא, דְּכִי הֵיכִי דְּמָשְׁכִי מַיָּא תִּמְשׁוֹךְ שְׁמַעְתְּכוֹן.

**William Davidson Edition - English:**
With regard to positive omens, **Rav Mesharshiyya said to his sons: When you want to go to study in the presence of your teacher, initially study the *mishnayot* and then ascend before your teacher. And when you sit before your teacher, see your teacher’s mouth, as it is stated: “And your eyes shall see your teacher”** (Isaiah 30:20). **And when you learn a *halakha*, learn near** a source of flowing **water, as just as the water** flow **continues,** so too, **your learning should continue.**


###### Keritot 6a:4
[Keritot 6a:4](https://torahapp.org/share/book/Keritot/r/6a:4)

אַקִּילְקֵי דְּמָתָא מַחְסֵיָא, וְלָא אַפַּדְנֵי דְפוּמְבְּדִיתָא. טָב גִּילְדָּנָא סַרְיָא לְמֵיכַל מִכּוּתָּחָא דְּרָמֵי כֵּיפֵי.

**William Davidson Edition - English:**
Rav Mesharshiyya gave his sons additional advice: It is better for you to dwell **on the garbage piles [*akilkei*] of** the city **Mata Meḥasya and not** to dwell **in the palaces [*apadnei*] of** the city **Pumbedita.** It is **better to eat rotten fish [*gildana*] than** high-quality ***kutḥa*, which** uproots and **tosses rocks** from their places, i.e., it is a very spicy, powerful flavoring.


###### Keritot 6a:5
[Keritot 6a:5](https://torahapp.org/share/book/Keritot/r/6a:5)

״וַתִּתְפַּלֵּל חַנָּה וַתֹּאמַר עָלַץ לִבִּי בַּה׳ רָמָה קַרְנִי״, ״רָמָה קַרְנִי״ וְלֹא ״רָמָה פַּכִּי״ – דָּוִד וּשְׁלֹמֹה שֶׁנִּמְשְׁחוּ בְּקֶרֶן – נִמְשְׁכָה מַלְכוּתָם, שָׁאוּל וְיֵהוּא שֶׁנִּמְשְׁחוּ מִן הַפַּךְ – לֹא נִמְשְׁכָה מַלְכוּתָם.

**William Davidson Edition - English:**
The Gemara further discusses the issue of anointing and good omens. Hannah said in her prayer after her son Samuel was born: **“And Hannah prayed and said: My heart exults in the Lord, my horn is exalted** in the Lord” (I Samuel 2:1). The Gemara notes that Hannah said: **“My horn is exalted,” and** she did **not** say: **My jug is exalted.** With regard to **David and Solomon, who were anointed with** oil from **a horn,** this was a good omen for them, and **their kingships lasted.** But with regard to **Saul and Jehu, who were anointed** with oil **from a jug, their kingships did not last.**


###### Keritot 6a:6
[Keritot 6a:6](https://torahapp.org/share/book/Keritot/r/6a:6)

הַמְפַטֵּם אֶת הַקְּטֹרֶת. תָּנוּ רַבָּנַן: הַמְפַטֵּם אֶת הַקְּטֹרֶת לְלַמֵּד בָּהּ אוֹ לְמוֹסְרָהּ לַצִּיבּוּר – פָּטוּר, לְהָרִיחַ בָּהּ – חַיָּיב. וְהַמֵּרִיחַ בָּהּ פָּטוּר, אֶלָּא שֶׁמָּעַל.

**William Davidson Edition - English:**
§ The mishna included in its list of those liable to receive *karet*: **One who blends the incense** according to the specifications of the incense used in the Temple service, for purposes other than use in the Temple. **The Sages taught** in a *baraita*: **One who blends the incense** in order **to teach** himself how to prepare **it or** in order **to transfer it to the community is exempt** from liability. But if he prepares it in order **to smell it** he is **liable** to receive *karet*, as it is stated: “He who prepares it in order to smell it shall be cut off from his people” (Exodus 30:38). **And one who** actually **smells** the incense mixture is **exempt** from the punishment of *karet* and from bringing a sin offering; **but he has misused** consecrated property, and is therefore liable to bring a guilt offering if he acted unwittingly.


###### Keritot 6a:7
[Keritot 6a:7](https://torahapp.org/share/book/Keritot/r/6a:7)

וּמִי אִיכָּא מְעִילָה? וְהָאָמַר רַבִּי שִׁמְעוֹן בֶּן פַּזִּי אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי מִשּׁוּם בַּר קַפָּרָא: קוֹל וּמַרְאֶה וָרֵיחַ – אֵין בָּהֶן מִשּׁוּם מְעִילָה!

**William Davidson Edition - English:**
The Gemara asks: **And is there** the prohibition of **misuse** of consecrated property with regard to smell? **But doesn’t Rabbi Shimon ben Pazi say** that **Rabbi Yehoshua ben Levi says in the name of bar Kappara:** With regard to exposure to the **sound, or** to the **sight, or** to the **smell** of consecrated items, including incense, these **are not subject to** the prohibition of **misuse** of consecrated property?


###### Keritot 6a:8
[Keritot 6a:8](https://torahapp.org/share/book/Keritot/r/6a:8)

רֵיחַ אַחַר שֶׁתַּעֲלֶה תִּמְרָתוֹ אֵין בּוֹ מִשּׁוּם מְעִילָה, אֵין לְךָ דָּבָר אַחֵר שֶׁנַּעֲשָׂה מִצְוָתוֹ וּמוֹעֲלִין בּוֹ.

**William Davidson Edition - English:**
The Gemara answers: With regard to exposure to the **smell** of the incense, the following distinction applies: The smell of the incense that is emitted when the spices are placed on the coals on the altar is subject to the prohibition, since this is the manner in which the mitzva is performed. By contrast, the smell emitted **after** the flame catches and **the column of smoke rises is not subject to** the prohibition of **misuse** of consecrated property. The reason is that its mitzva has already been performed, and **you have no** case in which an **item** is at the stage **after its mitzva has** already **been performed and** yet one is liable for **its misuse.**


###### Keritot 6a:9
[Keritot 6a:9](https://torahapp.org/share/book/Keritot/r/6a:9)

אַלְּמָה לָא? וַהֲרֵי תְּרוּמַת הַדֶּשֶׁן, דְּנַעֲשֵׂית מִצְוָתָהּ וּמוֹעֲלִין בָּהּ!

**William Davidson Edition - English:**
The Gemara asks: **And why not** say that misuse of consecrated property applies to an item whose mitzva has been already performed? **But there is** the case of **the** daily **removal of the ashes** of the offerings from the altar, **whose mitzva has been performed,** as the offerings have been burnt, **and** yet one who uses the ashes is liable for **misusing** the ashes, as derived from the verse: “And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh; and he shall take up the ashes of what the fire has consumed of the burnt offering on the altar, and he shall put them beside the altar” (Leviticus 6:3).


###### Keritot 6a:10
[Keritot 6a:10](https://torahapp.org/share/book/Keritot/r/6a:10)

מִשּׁוּם דְּהָוֵי תְּרוּמַת הַדֶּשֶׁן וּבִגְדֵי כְהוּנָּה שְׁנֵי כְתוּבִים הַבָּאִים כְּאֶחָד, וְכֹל שְׁנֵי כְתוּבִין הַבָּאִין כְּאֶחָד אֵין מְלַמְּדִים.

**William Davidson Edition - English:**
The Gemara answers: This case does not disprove the principle, **since the** *halakhot* of **the removal of the ashes and the priestly vestments** of white linen worn by the High Priest on Yom Kippur are **two verses that come as one,** i.e., to teach the same matter, **and** there is a principle that **any two verses that come as one do not teach** their common aspect to apply to other cases. In other words, if a *halakha* is stated twice with regard to two separate cases, this *halakha* applies only to those cases. Had the Torah wanted to teach that this *halakha* applies to all other relevant cases as well, it would have mentioned it only once, and other cases would be derived from there. The fact that two cases are mentioned indicates they are exceptions.


###### Keritot 6a:11
[Keritot 6a:11](https://torahapp.org/share/book/Keritot/r/6a:11)

הָנִיחָא לְרַבָּנַן, אֶלָּא לְרַבִּי דּוֹסָא מַאי אִיכָּא לְמֵימַר? דְּתַנְיָא: ״וְהִנִּיחָם שָׁם״, מְלַמֵּד שֶׁטְּעוּנִין גְּנִיזָה.

**William Davidson Edition - English:**
The Gemara comments: The fact that the Torah mentions this *halakha* twice **works out well according to** the opinion of **the Rabbis,** who maintain that the priestly vestments worn by the High Priest on Yom Kippur require interment. **But according to** the opinion of **Rabbi Dosa, what can be said? As it is taught** in a *baraita*: The verse states: “And Aaron shall come into the Tent of Meeting, and shall take off the linen garments, which he put on when he went into the sacred place, **and he shall leave them there”** (Leviticus 16:23). This phrase **teaches that** his vestments **require interment.** Although their use for the mitzva has been completed, it is prohibited to derive benefit from these garments. This is the opinion of the Rabbis.


###### Keritot 6a:12
[Keritot 6a:12](https://torahapp.org/share/book/Keritot/r/6a:12)

רַבִּי דּוֹסָא אוֹמֵר: כְּשֵׁירִין הֵן לְכֹהֵן הֶדְיוֹט, וּמָה תַּלְמוּד לוֹמַר ״וְהִנִּיחָם שָׁם״? שֶׁלֹּא יִשְׁתַּמֵּשׁ בָּהֶן בְּיוֹם הַכִּפּוּרִים אַחֵר.

**William Davidson Edition - English:**
**Rabbi Dosa says:** These priestly vestments may no longer be used by the High Priest on Yom Kippur, **but they are fit for** use by **an ordinary priest,** as they are similar to those worn by ordinary priests on a daily basis. Rabbi Dosa adds: **And what** is the meaning when **the verse states: “And he shall leave them there”?** This teaches **that** the High Priest **may not use them on another Yom Kippur.** According to the opinion of Rabbi Dosa, only one verse teaches there is misuse of consecrated property with regard to an item that has already been used for performing its mitzva. Therefore, one should derive a principle from the verse discussing the removal of the ashes.


###### Keritot 6a:13
[Keritot 6a:13](https://torahapp.org/share/book/Keritot/r/6a:13)

מִשּׁוּם דְּהָוֵי תְּרוּמַת הַדֶּשֶׁן וְעֶגְלָה עֲרוּפָה שְׁנֵי כְתוּבִין הַבָּאִין כְּאֶחָד, וְכֹל שְׁנֵי כְתוּבִין הַבָּאִין כְּאֶחָד אֵין מְלַמְּדִין. תְּרוּמַת הַדֶּשֶׁן מַאי הִיא? דְּתַנְיָא: ״וְשָׂמוֹ אֵצֶל הַמִּזְבֵּחַ״, מְלַמֵּד שֶׁטְּעוּנִין גְּנִיזָה. עֶגְלָה עֲרוּפָה מַאי הִיא? דְּתַנְיָא: ״וְעָרְפוּ שָׁם אֶת הָעֶגְלָה בַּנָּחַל״, מְלַמֵּד שֶׁטְּעוּנִין גְּנִיזָה.

**William Davidson Edition - English:**
The Gemara answers: One cannot derive a general principle from this case, **because the removal of the ashes and** the *halakha* of **the heifer whose neck is broken,** from which one may not derive benefit after that rite has been performed, are **two verses that come as one, and any two verses that come as one do not teach** their common aspect to apply to other cases. The Gemara elaborates: **What is** the case of **the removal of the ashes? As it is taught** in a *baraita*: The verse states: **“And he shall put them beside the altar”** (Leviticus 6:3). This **teaches that they require interment. What is** the case of **the heifer whose neck is broken? As it is taught** in a *baraita*: The verse states: **“And they shall break the heifer’s neck in the valley”** (Deuteronomy 21:4). This **teaches that** such heifers **require interment.**


###### Keritot 6a:14
[Keritot 6a:14](https://torahapp.org/share/book/Keritot/r/6a:14)

וּלְמַאן דְּאָמַר: שְׁנֵי כְתוּבִין הַבָּאִים כְּאֶחָד מְלַמְּדִין, הָכָא וַדַּאי אֵין מְלַמְּדִין, מִשּׁוּם דְּהָוֵי תְּרֵי מִיעוּטֵי. בִּתְרוּמַת הַדֶּשֶׁן כְּתִיב: ״וְשָׂמוֹ״ – הָדֵין אִין, מִידֵּי אַחֲרִינָא לָא, גַּבֵּי עֶגְלָה עֲרוּפָה כְּתִיב: ״הָעֲרוּפָה״ – עֲרוּפָה אִין, מִידֵּי אַחֲרִינָא לָא.

**William Davidson Edition - English:**
The Gemara adds: **And** even **according to the one who says** that **two verses that come as one** do **teach** their common aspect to apply to other cases, **here they certainly do not teach** that misuse of consecrated property applies to items whose mitzva has been performed. This is **due to** the fact that **there are two** terms indicating **exclusions** with regard to these *halakhot*, limiting this *halakha* to those cases. **With regard to the removal of the ashes it is written: “And he shall put it.”** The word “it” teaches that in **this** particular case, **yes,** there is misuse of consecrated property, but with regard to any **other matter** this prohibition does **not** apply. **With regard to the heifer whose neck is broken it is written: “The** heifer **that had its neck broken”** (Deuteronomy 21:6). The word “the” indicates that with regard to the heifer that **had its neck broken, yes,** but with regard to any **other matter** the prohibition of misuse of consecrated property does **not** apply.


###### Keritot 6a:15
[Keritot 6a:15](https://torahapp.org/share/book/Keritot/r/6a:15)

תָּנוּ רַבָּנַן: פִּיטּוּם הַקְּטֹרֶת: הַצֳּרִי, וְהַצִּיפּוֹרֶן, וְהַחֶלְבְּנָה, וְהַלְּבוֹנָה – מִשְׁקַל שִׁבְעִים שֶׁל שִׁבְעִים מָנָה. מוֹר, וּקְצִיעָה, שִׁיבּוֹלֶת נֵרְדְּ, וְכַרְכּוֹם – מִשְׁקָל שִׁשָּׁה עָשָׂר שֶׁל שִׁשָּׁה עָשָׂר מָנֶה. הַקּוֹשְׁטְ – שְׁנֵים עָשָׂר, קִילּוּפָה – שְׁלֹשָׁה, וְקִנָּמוֹן – תִּשְׁעָה. בּוֹרִית כַּרְשִׁינָה – תִּשְׁעָה קַבִּין, יֵין קַפְרִיסִין – סְאִין תְּלָתָא קַבִּין תְּלָתָא. אִם אֵין לוֹ יֵין קַפְרִיסִין מֵבִיא חֲמַר חִיוַּרְיָין עַתִּיק. מֶלַח סְדוֹמִית – רוֹבַע. מַעֲלֵה עָשָׁן – כׇּל שֶׁהוּא. רַבִּי נָתָן אוֹמֵר: אַף כִּיפַּת הַיַּרְדֵּן כׇּל שֶׁהוּא.

**William Davidson Edition - English:**
§ **The Sages taught** in a *baraita*: How is **the blending of the incense** performed? **Balm, and onycha, and galbanum, and frankincense, each** of these by **a weight of seventy *maneh*,** i.e., seventy units of one hundred dinars. **Myrrh, and cassia,** and **spikenard, and saffron, each** of these by **a weight of sixteen *maneh*. Costus** by **a weight of twelve** *maneh*; **three** *maneh* of aromatic **bark; and nine** *maneh* of **cinnamon. Kersannah lye** of the volume of **nine *kav*; Cyprus wine** of the volume of **three *se’a*** and **three** more ***kav*,** a half-*se’a*. **If one does not have Cyprus wine he brings old white wine. Sodomite salt** is brought by the volume of **a quarter-***kav*. Lastly, **a minimal** amount of **the smoke raiser,** a plant that causes the smoke of the incense to rise properly. **Rabbi Natan says: Also a minimal** amount **of Jordan amber.**


###### Keritot 6a:16
[Keritot 6a:16](https://torahapp.org/share/book/Keritot/r/6a:16)

וְאִם נָתַן בָּהּ דְּבַשׁ – פְּסָלָהּ. חִיסַּר אַחַת מִכׇּל סַמְמָנֶיהָ – חַיָּיב מִיתָה. רַבִּי שִׁמְעוֹן אוֹמֵר: הַצֳּרִי אֵינוֹ אֶלָּא שְׂרָף מֵעֲצֵי הַקְּטָף. בּוֹרִית כַּרְשִׁינָה, שֶׁשָּׁפִין בָּהּ אֶת הַצִּיפּוֹרֶן כְּדֵי שֶׁתְּהֵא נָאָה. יֵין קַפְרִיסִין, שֶׁשּׁוֹרִין בּוֹ אֶת הַצִּיפּוֹרֶן כְּדֵי שֶׁתְּהֵא עַזָּה. וַהֲלֹא מֵי רַגְלַיִם יָפִין לָהּ, אֶלָּא שֶׁאֵין מַכְנִיסִין מֵי רַגְלַיִם לַמִּקְדָּשׁ.

**William Davidson Edition - English:**
**And if one placed honey in** the incense he has **disqualified it,** as it is stated: “For you shall make no leaven, nor any honey, smoke as an offering made by fire unto the Lord” (Leviticus 2:11). If he **omitted any one of its spices** he is **liable** to receive **death** at the hand of Heaven. **Rabbi Shimon says: The balm** mentioned here **is nothing other than a resin** exuded **from the balsam tree,** not the bark of the tree itself. The **Kersannah lye** mentioned is not part of the ingredients of the incense itself, but it is necessary **as one rubs the onycha in it so that** the onycha **should be pleasant.** Likewise, the **Cyprus wine** is required **as one soaks the onycha in it so that it should be strong. And urine is good for** this purpose, **but one does not bring urine into the Temple** because it is inappropriate.


###### Keritot 6a:17
[Keritot 6a:17](https://torahapp.org/share/book/Keritot/r/6a:17)

מְסַיַּיע לֵיהּ לְרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא: דְּאָמַר ״קֹדֶשׁ הִיא קֹדֶשׁ תִּהְיֶה לָכֶם״ – כׇּל מַעֲשֶׂיהָ לֹא יְהוּ אֶלָּא בַּקֹּדֶשׁ.

**William Davidson Edition - English:**
The Gemara comments: This final ruling **supports** the opinion **of Rabbi Yosei, son of Rabbi Ḥanina, who says** with regard to a verse that discusses the incense: **It is sacred, it shall be sacred to you** (see Exodus 30:36–37), that this teaches that **all of its actions should be** performed **only in the sacred** area of the Temple.


###### Keritot 6a:18
[Keritot 6a:18](https://torahapp.org/share/book/Keritot/r/6a:18)

מֵיתִיבִי: הַמַּקְדִּישׁ נְכָסָיו וְהָיוּ בָּהּ דְּבָרִים הָרְאוּיִין לְקׇרְבְּנוֹת הַצִּיבּוּר – יִנָּתְנוּ לָאוּמָּנִין בִּשְׂכָרָן.

**William Davidson Edition - English:**
The Gemara **raises an objection** from a mishna (*Shekalim* 4:6): With regard to **one who consecrates** all **his possessions** without specifying for what purpose, they are consecrated for Temple maintenance. **And** if **among them there were items suitable for** use as **communal offerings,** which may not be used for the maintenance of the Temple but only for sacrificial purposes, what is done with those items to remove their consecration for Temple maintenance so that they can be properly consecrated for sacrificial use? **They are given to** Temple **artisans as their wages,** and they are thereby desacralized. They can then be consecrated again for their proper purpose.


###### Keritot 6a:19
[Keritot 6a:19](https://torahapp.org/share/book/Keritot/r/6a:19)

הָנֵי דְּבָרִים הָרְאוּיִין, מַאי נִינְהוּ? אִי בְּהֵמָה וְחַיָּה – תְּנָא לֵיהּ! אִי יֵינוֹת שְׁמָנִים וּסְלָתוֹת – תְּנָא לֵיהּ! אֶלָּא לָאו קְטֹרֶת?

**William Davidson Edition - English:**
The Gemara analyzes the mishna: **These items** that are **suitable** for use as communal offerings, **what are they? If** they are **domesticated animals and undomesticated animals,** the *tanna* **taught** the *halakha* with regard to **them** later in that same mishna. Likewise, **if** they are **wines, oils, and flours,** the *tanna* **taught them** in that mishna as well. **Rather,** is it **not** referring to **incense** consecrated by a private individual? If so, this would mean that one can prepare and consecrate incense outside the Temple.


###### Keritot 6a:20
[Keritot 6a:20](https://torahapp.org/share/book/Keritot/r/6a:20)

אָמַר רַבִּי אוֹשַׁעְיָא: בְּאוֹתָהּ הַנִּיתֶּנֶת לְאוּמָּנִים בִּשְׂכָרָן. דְּתַנְיָא: מוֹתַר הַקְּטֹרֶת, מָה הָיוּ עוֹשִׂין בָּהּ? הָיוּ מַפְרִישִׁין מִמֶּנָּה שְׂכַר הָאוּמָּנִין, וּמְחַלְּלִין אוֹתָהּ עַל מְעוֹת הָאוּמָּנִין וְנוֹתְנִין אוֹתָן לָאוּמָּנִין בִּשְׂכָרָן, וְחוֹזְרִים וְלוֹקְחִין אוֹתָהּ מִתְּרוּמָה חֲדָשָׁה.

**William Davidson Edition - English:**
**Rabbi Oshaya said:** The mishna is referring **to that** incense **which is given to the** Temple **artisans as their wages,** i.e., the incense was prepared in the sacred place and was desacralized when it was given to the artisans, who subsequently consecrated it. **As it is taught** in a mishna (*Shekalim* 4:5): **The leftover incense** from one year could not be used the following year, as it had been purchased with the shekels collected for the previous year. **What would they do with it** in order to render it usable? The Temple treasurers **would remove** an amount **of it** equal to the value of **the wages of the artisans** who worked in the Temple. **And they** would then **desacralize** that incense by transferring its sanctity **to the money** owed **the artisans. They** would then **give** the incense **to the artisans as their wages. And** finally, **they** would **return and purchase** the incense from the artisans with funds **from the new collection** of shekels.


###### Keritot 6a:21
[Keritot 6a:21](https://torahapp.org/share/book/Keritot/r/6a:21)

מַתְקֵיף לַהּ רַב יוֹסֵף: הָא בְּכוּלְּהוּ מוּתָּרוֹת תָּנֵי חוֹזְרִין וְלוֹקְחִין אוֹתָהּ מִתְּרוּמָה חֲדָשָׁה, וְהָכָא לָא תָּנֵי!

**William Davidson Edition - English:**
**Rav Yosef objects to this** explanation: How can the mishna in *Shekalim* 4:6 be interpreted as referring to artisans who consecrated leftover incense? **With regard to all leftovers** the *tanna* **teaches: They** would **return and purchase** the incense from the artisans with funds **from the new collection** of shekels, as stated in the mishna earlier. **And** yet **here,** in tractate *Shekalim*, the *tanna* **does not teach** this clause, indicating that it is not speaking of incense paid to the artisans and repurchased from them.


###### Keritot 6a:22
[Keritot 6a:22](https://torahapp.org/share/book/Keritot/r/6a:22)

אֶלָּא אָמַר רַב יוֹסֵף: בְּאֶחָד מִסַּמְמָנֵי הַקְּטֹרֶת.

**William Davidson Edition - English:**
**Rather, Rav Yosef says:** The mishna is referring **to one of the ingredients of the incense,** which an individual consecrated when it is not in the Temple. It is not speaking of incense that has already been blended, as this action may be performed only in the sacred area, as claimed by Rabbi Yosei, son of Rabbi Ḥanina.


###### Keritot 6a:23
[Keritot 6a:23](https://torahapp.org/share/book/Keritot/r/6a:23)

תָּנוּ רַבָּנַן: קְטֹרֶת הָיְתָה נַעֲשֵׂית שְׁלֹשׁ מֵאוֹת שִׁשִּׁים וּשְׁמוֹנָה מָנֶה, שְׁלֹשׁ מֵאוֹת שִׁשִּׁים וַחֲמִשָּׁה כְּנֶגֶד יְמוֹת הַחַמָּה, שְׁלֹשָׁה מָנִין יְתֵירִין, שֶׁמֵּהֶן מַכְנִיס כֹּהֵן גָּדוֹל מְלֹא חׇפְנָיו בְּיוֹם הַכִּיפּוּרִים, וְהַשְּׁאָר נִיתֶּנֶת לָאוּמָּנִין בִּשְׂכָרָן.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: The **incense was prepared** from ingredients amounting to the weight of **368 *maneh*,** i.e., 368 units of one hundred dinars. Of these, **365** of them **correspond to the days of the solar year.** The **additional three *maneh*** are those **from which the High Priest would bring in** to the Sanctuary **his handful** required **on Yom Kippur** (see Leviticus 16:12), **and the rest,** i.e., the incense that was not used over the course of the year, **was given to the artisans as their wages.**


###### Keritot 6a:24
[Keritot 6a:24](https://torahapp.org/share/book/Keritot/r/6a:24)

כִּדְתַנְיָא: מוֹתַר הַקְּטֹרֶת מָה הָיוּ עוֹשִׂין בָּהּ? מַפְרִישִׁין מִמֶּנָּה שְׂכַר הָאוּמָּנִין, וּמְחַלְּלִין אוֹתָהּ עַל מְעוֹת הָאוּמָּנִין וְנוֹתְנִין אוֹתָן לָאוּמָּנִין בִּשְׂכָרָן, וְחוֹזְרִין וְלוֹקְחִין אוֹתָהּ מִתְּרוּמַת הַלִּשְׁכָּה.

**William Davidson Edition - English:**
This is **as it is taught** in the aforementioned mishna (*Shekalim* 4:5): With regard to **the leftover incense, what would they do with it?** The Temple treasurers would **remove** an amount **of it** equal to the value of **the wages of the artisans** who worked in the Temple. **And they** would then **desacralize** that incense by transferring its sanctity **to the money** owed to **the artisans. They** would then **give** the incense **to the artisans as their wages. And** finally, **they would return and purchase** the incense from the artisans with funds **from the collection of the** Temple treasury **chamber.**