## Mishneh Torah, Daily Offerings and Additional Offerings Chapter 3

###### Mishneh Torah, Daily Offerings and Additional Offerings 3:1
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מִצְוַת עֲשֵׂה לְהַקְטִיר הַקְּטֹרֶת עַל מִזְבַּח הַזָּהָב שֶׁבַּהֵיכָל פַּעֲמַיִם בְּכָל יוֹם בַּבֹּקֶר וּבֵין הָעַרְבַּיִם שֶׁנֶּאֱמַר (שמות ל ז) "וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹרֶת סַמִּים". לֹא הִקְטִירוּ בַּבֹּקֶר יַקְטִירוּ בֵּין הָעַרְבַּיִם אֲפִלּוּ הָיוּ מְזִידִין. וְאֵין מְחַנְּכִין מִזְבַּח הַזָּהָב אֶלָּא בִּקְטֹרֶת שֶׁל בֵּין הָעַרְבַּיִם:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
It is a positive commandment to offer the incense¹, ch. 2. offering² (positive commandment 28) and *Sefer HaChinuch* (mitzvah 103) count this as one of the Torah's 613 mitzvot. Preparing the incense for the offering is not considered as a mitzvah (*Sefer HaMitzvot*, General Principle 10). Significantly, the Ramban (*Hosafot* to the negative commandments) maintains that the morning incense offering and the afternoon one should be considered as separate mitzvot. on the Golden Altar³ 3:17. in the Sanctuary, twice each day, in the morning and in the afternoon, as [Exodus 30:7] states: "And Aaron shall burn on it the incense of fragrant spices."
If one did not offer it in the morning, he should offer it in the afternoon even if [the omission] was intentional.⁴ 4:4), the Rambam writes that it was rare that the priests willfully omitted offering the incense offering, because offering it brought blessings for prosperity. The Golden Altar may be dedicated only with the incense offering of the afternoon.⁵

footnotes:
¹ See the description of the way in which the incense offering was prepared in Hilchot K'lei HaMikdash
² Sefer HaMitzvot
³ See the description of the Golden Altar in Hilchot Beit HaBechirah
⁴ In his Commentary to the Mishnah (Menachot
⁵ Note the contrast to the daily offering (Chapter 1, Halachah 12).


###### Mishneh Torah, Daily Offerings and Additional Offerings 3:2
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כַּמָּה מַקְטִירִין מִמֶּנָּה בְּכָל יוֹם. מִשְׁקַל מֵאָה דִּינָרִין. חֲמִשִּׁים בַּבֹּקֶר וַחֲמִשִּׁים בֵּין הָעַרְבַּיִם. מִזְבֵּחַ שֶׁנֶּעֱקַר מַקְטִירִין הַקְּטֹרֶת בִּמְקוֹמוֹ. וּקְטֹרֶת שֶׁפָּקְעָה מֵעַל הַמִּזְבֵּחַ אֲפִלּוּ קְרָטִין שֶׁבָּהּ אֵין מַחֲזִירִין אוֹתָן:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
How much [incense] was offered every day? [An amount that] weighed 100 *dinarim*,⁶ is approximately 4 grams in modern measure. 50 in the morning and 50 in the afternoon.
If the altar was removed from its place, the incense offering should, nevertheless, be offered there.⁷ 19:15. When incense - even a grain of it - flies off the altar, it should not be returned.⁸ 45b derives that the limbs of a sacrifice that fly off the altar should be returned to it, but not the grains of incense. The grain should be entombed (Radbaz).

footnotes:
⁶ A dinar
⁷ For the altar itself need not be there for the offering to be acceptable. Note the parallel in Hilchot Ma'aseh HaKorbonot
⁸ From the exegesis of Leviticus 6:3, Yoma


###### Mishneh Torah, Daily Offerings and Additional Offerings 3:3
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בְּעֵת שֶׁמַּקְטִירִין הַקְּטֹרֶת בַּהֵיכָל בְּכָל יוֹם פּוֹרְשִׁין כָּל הָעָם מִן הַהֵיכָל וּמִבֵּין הָאוּלָם וְלַמִּזְבֵּחַ לֹא יִהְיֶה שָׁם אָדָם עַד שֶׁיֵּצֵא זֶה שֶׁהִקְטִיר הַקְּטֹרֶת. וְכֵן בְּשָׁעָה שֶׁיִּכָּנֵס בְּדַם חַטָּאוֹת הַנַּעֲשׂוֹת בִּפְנִים פּוֹרְשִׁים הַכּל מִבֵּין הָאוּלָם וְלַמִּזְבֵּחַ עַד שֶׁיֵּצֵא שֶׁנֶּאֱמַר (ויקרא טז יז) "וְכָל אָדָם לֹא יִהְיֶה בְּאֹהֶל מוֹעֵד בְּבֹאוֹ לְכַפֵּר בַּקֹּדֶשׁ" וְגוֹ' בִּנְיַן אָב לְכָל כַּפָּרָה שֶׁבַּקֹּדֶשׁ שֶׁלֹּא יְהֵא שָׁם אָדָם:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When the incense is offered in the Sanctuary every day,⁹ states that this phrase is making a distinction between the incense offering brought each day and that brought on Yom Kippur. Since the latter offering is brought into the Holy of Holies, it is necessary to depart only from the Temple Building. One may remain in the area between the Entrance Hall and the altar. See *Hilchot Avodat Yom Kippurim* 4:2. all of the people depart from the Sanctuary and from [the area] between the Entrance Hall and the altar. No one should be there until [the priest] who offers the incense offering departs. Similarly, at the time when [a priest] enters [to sprinkle] the blood of a sin-offering that is offered inside [the Temple],¹⁰ 5:13). everyone departs from from [the area] between the Entrance Hall and the altar until he departs, as [Leviticus 16:17] states: "And no person should be in the Tent of Meeting when he enters to atone in the holy place." [This is] a general principle¹¹. Note the Radbaz who explains that although *Yoma* 44a appears to derive this concept through the exegetical method referred to as a *gezeirah sheveh* (a textual association), the intent is really a *binyan av*. [applying] to all atonement [made] in the holy place: No [other] person should be there.

footnotes:
⁹ The Kessef Mishneh
¹⁰ This refers to the bull brought by a High Priest as a sin-offering, the bull brought as atonement for a law forgotten by the High Court, and the goats that are brought to atone for idolatry (see Hilchot Ma'aseh HaKorbanot
¹¹ This translates the Talmudic term binyan av


###### Mishneh Torah, Daily Offerings and Additional Offerings 3:4
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כֵּיצַד סֵדֶר הַקְטָרַת הַקְּטֹרֶת בְּכָל יוֹם. מִי שֶׁזָּכָה בְּדִשּׁוּן הַמִּזְבֵּחַ הַפְּנִימִי נִכְנַס בִּכְלִי קֹדֶשׁ וְטֶנִי הָיָה שְׁמוֹ וְשֶׁל זָהָב הָיָה וּמַחֲזִיק קַבַּיִם וָחֵצִי. מַנִּיחַ הַטֶּנִי בָּאָרֶץ לְפָנָיו וְחוֹפֵן בְּיָדָיו הָאֵפֶר וְהַפֶּחָם שֶׁבְּתוֹךְ הַמִּזְבֵּחַ וְנוֹתֵן לְתוֹךְ הַטֶּנִי. וּבָאַחֲרוֹנָה מְכַבֵּד אֶת הַשְּׁאָר לְתוֹכוֹ וּמַנִּיחוֹ שָׁם בַּהֵיכָל וְיוֹצֵא. וּמִי שֶׁזָּכָה בַּקְּטֹרֶת נוֹטֵל כְּלִי מָלֵא קְטֹרֶת גָּדוּשׁ. וְכִסּוּי הָיָה לוֹ וּבָזָךְ הָיָה שְׁמוֹ וְנוֹתֵן הַבָּזָךְ בְּתוֹךְ כְּלִי אַחֵר וְכַף הָיָה שְׁמוֹ. וּמְכַסֶּה אֶת הַכַּף בְּבֶגֶד קָטָן וְאוֹחֵז הַכַּף בְּיָדוֹ וְנִכְנַס עִמּוֹ אֶחָד בַּמַּחְתָּה שֶׁל אֵשׁ בְּיָדוֹ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
What is the order of the offering of the incense offering each day? [The priest] who merited¹² to remove the ashes from the inner altar enters [the Sanctuary] [holding a] consecrated vessel called a *teni*.¹³ 3:6, Rav Ovadiah of Bartenura states that it has the same root as the word *tene* used by Deuteronomy 26:2 to refer to the container used to carry the first fruits. It was gold¹⁴ 1:19. and would contain two and a half *kabbin*.¹⁵ is 1376 cc according to *Shiurei Torah* and 2400 cc according to *Chazon Ish*. He would place the *teni* on the ground in front of him and scoop up the ashes and the coals on the altar with his hands¹⁶ and deposit them in the *teni*. At the end, he would sweep off the remainder into it. He would leave [the *teni*] in the Sanctuary and depart.¹⁷ 21a states this was done so because of the miracle that occurred. To explain: Our Sages relate the ashes from the *Menorah* and from the Golden Altar would be miraculously swallowed up in their place each day. In order not to require God to perform this miracle twice each day, the ashes from the Golden Altar would be put aside until those from the *Menorah* were collected. See Halachah 12.
The one who merited to bring the incense offering¹⁸ would take a vessel filled to overflowing with incense. [The vessel] had a cover and was called a *bezech*.¹⁹, generally translated as "spoon," as *bezech*. Both the *kaf* and the *bezech* were utensils resembling ladles, i.e., they had a receptacle and a long arm leading to it. He would place the *bezech* in another vessel that was called a *kaf*. He would cover the *kaf* with a small cloth and hold the *kaf* in his hand. [Another priest]²⁰ would enter [the Sanctuary] with him holding a fire-pan with fire.²¹

footnotes:
¹² I.e., who was chosen in the lottery, as described in Chapter 4, Halachah 6.
¹³ The term is used in several contexts in the Talmudic literature to refer to a metal container. In his gloss to Tamid
¹⁴ As a sign of wealth and prosperity. See Hilchot Beit HaBechirah
¹⁵ A kab
¹⁶ They were already burnt out and there was no danger of him being burnt.
¹⁷ Yoma
¹⁸ See Chapter 4, Halachah 7; Chapter 6, Halachah 4.
¹⁹ In his translation of the Torah, Onkelos translates the word kaf
²⁰ The one who merited to remove the ashes from the altar, as stated in Chapter 4, Halachah 5.
²¹ I.e., with burning coals, as explained in the following halachah.


###### Mishneh Torah, Daily Offerings and Additional Offerings 3:5
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וְכֵיצַד חוֹתֶה. זֶה שֶׁזָּכָה בְּמַחְתָּה לוֹקֵחַ מַחְתָּה שֶׁל כֶּסֶף וְעוֹלֶה לְרֹאשׁ הַמִּזְבֵּחַ וּמְפַנֶּה אֶת הַגֶּחָלִים אֵילָךְ וְאֵילָךְ. וְנוֹטֵל מִן הַגֶּחָלִים שֶׁנִּתְאַכְּלוּ בְּמַעֲרָכָה שְׁנִיָּה. וְיוֹרֵד וּמְעָרָן לְתוֹךְ מַחְתָּה שֶׁל זָהָב. אִם נִתְפַּזְּרוּ מִן הַגֶּחָלִים כְּמוֹ קַב אוֹ פָּחוֹת מְכַבְּדָן לָאַמָּה. וּבְשַׁבָּת כּוֹפֶה עֲלֵיהֶן הַפְּסַכְתֵּר. וְאִם נִתְפַּזֵּר יֶתֶר עַל קַב חוֹזֵר וְחוֹתֶה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
How does he collect the coals with the fire-pan? He takes a silver fire-pan²² 5:5), the Rambam writes that this fire-pan would hold four *kabbim*. and ascends to the top of the altar and moves the coals to the side,²³ 5:5). Apparently, the Ra'avad had a slightly different version. taking the coals that have been consumed by the fire in the second array²⁴ and descends and places them into a golden fire-pan.²⁵ [the Rambam's Commentary to the Mishnah (*loc. cit.*)]. *Yoma* 45a explains that gathering the coals would damage the fire-pan slightly and over time, it would have to be replaced. Hence rather than damage a golden one, the Sages took the financial needs of the Jewish people into consideration and did not require that a golden one be used each day. If a *kab* or less of the coals have become scattered [on the ground],²⁶). he should sweep them into the channel [for the outflow].²⁷ 2:11, there was a channel for outflow that ran through the Temple Courtyard. The priest would sweep the coals there [the Rambam's Commentary to the Mishnah (*loc. cit.*)]. The Radbaz questions why the priest would be allowed to intentionally extinguish the coals. Perhaps his question can be answered on the basis of *Hilchot Tuma'at Ochalin* 8:9 which states that these coals no longer have any holiness. On the Sabbath, he should cover them with the *pisachter*.²⁸), the Rambam explains that in his Targum (Exodus 27:3 , Onkelos uses the term *pisachter* for the Hebrew *sir*, meaning "pot." If more than a *kab* become scattered, he should collect more with the fire-pan.

footnotes:
²² In his Commentary to the Mishnah (Tamid
²³ The Rambam's statements are based on his text of the Mishnah (Tamid
²⁴ See Chapter 2, Halachot 4 and 8.
²⁵ This fire-pan would hold three kabbim
²⁶ Since the golden fire-pan was smaller than the silver one, it was natural that this would occur (ibid.
²⁷ As stated in Hilchot Beit HaBechirah
²⁸ In his Commentary to the Mishnah (loc. cit.


###### Mishneh Torah, Daily Offerings and Additional Offerings 3:6
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שְׁלֹשָׁה דְּבָרִים הָיָה הַפְּסַכְתֵּר מְשַׁמֵּשׁ. כּוֹפִין אוֹתוֹ עַל הַגֶּחָלִים. וְעַל הַשֶּׁרֶץ בְּשַׁבָּת. וּמוֹרִידִין בּוֹ אֶת הַדֶּשֶׁן מֵעַל הַמִּזְבֵּחַ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
The *pisachter* would serve three functions: It was used to cover coals and a [dead] crawling animal on the Sabbath²⁹ 3:20. and it was used to remove the ashes from the altar.³⁰

footnotes:
²⁹ See Hilchot Bi'at HaMikdash
³⁰ See Chapter 2, Halachah 13.


###### Mishneh Torah, Daily Offerings and Additional Offerings 3:7
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וּמַקְדִּים לִפְנֵיהֶם זֶה שֶׁדִּשֵּׁן הַמִּזְבֵּחַ הַפְּנִימִי וְנוֹטֵל הַטֶּנִי שֶׁבּוֹ דִּשׁוּן הַמִּזְבֵּחַ וּמִשְׁתַּחֲוֶה וְיוֹצֵא. וְזֶה שֶׁבְּיָדוֹ הַמַּחְתָּה צוֹבֵר אֶת הַגֶּחָלִים עַל גַּבֵּי הַמִּזְבֵּחַ הַפְּנִימִי וּמְרַדְּדָן בְּשׁוּלֵי הַמַּחְתָּה וּמִשְׁתַּחֲוֶה וְיוֹצֵא. וְזֶה שֶׁבְּיָדוֹ הַכַּף נוֹטֵל אֶת הַבָּזָךְ מִתּוֹךְ הַכַּף וְנוֹתְנוֹ לְאוֹהֲבוֹ אוֹ לִקְרוֹבוֹ וְרוֹאֶה אִם נִתְפַּזֵּר מִן הַקְּטֹרֶת מְעַט בְּכַף אוֹהֲבוֹ אוֹ קְרוֹבוֹ נוֹתֵן לוֹ לְתוֹךְ חָפְנָיו זֶה שֶׁנִּתְפַּזֵּר עִם הַקְּטֹרֶת שֶׁבַּבָּזָךְ וּמִשְׁתַּחֲוֶה וְיוֹצֵא:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
[The priest] who removed the ashes from the inner altar³¹ 6:1 states that he would be accompanied by the priest who would clean the *Menorah.* The Rambam does not mention this point, because it is not germane to the discussion at hand. would proceed before them, he would take the *teni* that contained the ashes from the altar,³² prostrate himself³³ and depart. [The priest] holding the fire pan would array the coals on the surface of the inner altar, spreading them out with the bottom of the fire-pan. [He would then] prostrate himself and depart.
The one holding the *kaf* would remove the *bezech* from the *kaf* and give it to a friend or relative.³⁴ He checks if some of the incense spilled out [from the *bezech*] into the *kaf*. His friend or relative places the incense that spilled and that which is in the *bezech* in his hands. [He then] prostrates himself and departs.

footnotes:
³¹ Tamid
³² Which he had left previously in the Temple Sanctuary, as stated in Halachah 4.
³³ As appropriate for one who completed his Temple service and depart.
³⁴ I.e., thus four priests would enter: a) one to clean the altar; b) one to place the coal on it; c) one to pour incense into the hands of the priest who would offer it; and d) one to offer the incense on the coals (Radbaz).


###### Mishneh Torah, Daily Offerings and Additional Offerings 3:8
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וְאוֹמְרִין לָזֶה הַמַּקְטִיר הִזָּהֵר שֶׁלֹּא תַּתְחִיל מִלְּפָנֶיךָ שֶׁלֹּא תִּכָּוֶה. וּמַתְחִיל וּמַשְׁלִיךְ הַקְּטֹרֶת עַל הָאֵשׁ בְּנַחַת כְּמִי שֶׁמְּרַקֵּד סלֶת עַד שֶׁתִּתְרַדֵּד עַל כָּל הָאֵשׁ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
The one who offers the incense is warned:³⁵ "Be careful. Do not begin [releasing the incense] in front of you, lest you become burned."³⁶ He begins to pour the incense on the fire gently, like one who sifts flour until it is spread over the entire fire.

footnotes:
³⁵ As mentioned in Chapter 4, Halachah 7, the incense offering would be given to a priest who never offered it previously. Hence he would not be experienced and required these warnings (Radbaz).
³⁶ I.e., the person offering the incense stands to the east of the altar. He should begin pouring the incense on the western side of the altar. Otherwise, he will have to lean over the altar while the incense is burning and he could be burned in this manner.


###### Mishneh Torah, Daily Offerings and Additional Offerings 3:9
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וְאֵין הַמַּקְטִיר מַקְטִיר עַד שֶׁהַמְמֻנֶּה אוֹמֵר לוֹ הַקְטֵר. וְאִם כֹּהֵן גָּדוֹל הוּא אוֹמֵר לוֹ הַמְמֻנֶּה אִישִׁי כֹּהֵן גָּדוֹל הַקְטֵר. וְאַחַר שֶׁאוֹמֵר יִפְרְשׁוּ כָּל הָעָם וְיַקְטִיר הַמַּקְטִיר וְיִשְׁתַּחֲוֶה וְיֵצֵא:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
The priest who offers the incense does not offer it until the overseer³⁷ 28a) maintains that this term refers to the *segen*, the High Priest's assistant. *Tosafot* maintains that it refers to the priest who apportions the Temple service by lottery. From *Hilchot K'lei HaMikdash* 4:16, it is obvious that the Rambam accepts Rashi's view. tells him: "Offer the incense." If the High Priest is the one offering the incense, the overseer says: "My sir, High Priest,³⁸ offer the incense." After he says this, all of the people depart [from the area in front of the Temple Building].³⁹ He then offers the incense, prostrates himself and departs.

footnotes:
³⁷ Rashi (Yoma
³⁸ I.e., as expression of deference.
³⁹ As stated in Halachah 3.


###### Mishneh Torah, Daily Offerings and Additional Offerings 3:10
[Mishneh Torah, Daily Offerings and Additional Offerings 3:10](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Daily%20Offerings%20and%20Additional%20Offerings/r/3:10)

דִּשׁוּן הַמְּנוֹרָה וַהֲטָבַת הַנֵּרוֹת בַּבֹּקֶר וּבֵין הָעַרְבַּיִם מִצְוַת עֲשֵׂה שֶׁנֶּאֱמַר (שמות כז כא) "יַעֲרֹךְ אֹתוֹ אַהֲרֹן וּבָנָיו". וְהַדְלָקַת הַנֵּרוֹת דּוֹחָה אֶת הַשַּׁבָּת וְאֶת הַטֻּמְאָה כְּקָרְבָּנוֹת שֶׁקָּבוּעַ לָהֶן זְמַן שֶׁנֶּאֱמַר (שמות כז כ) (ויקרא כד ב) "לְהַעֲלֹת נֵר תָּמִיד":

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
The removal of the ashes from the lamps of the *Menorah* and their kindling⁴⁰ in the morning⁴¹ was kindled both in the afternoon and the morning is not accepted by all authorities. Many maintain that it was kindled only in the afternoon. And there is an intermediate view that one (or two) lamps also burned during the day. and the afternoon is a positive commandment,⁴² (positive commandment 25) and *Sefer HaChinuch* (mitzvah 98) count this as one of the Torah's 613 mitzvot. as [Exodus 27:21] states: "Aaron and his sons shall arrange it." The kindling of the lamps supersedes [the prohibitions of forbidden labor] on the Sabbath⁴³ and [the restrictions of] ritual impurity,⁴⁴ may still be kindled. as do the [other] sacrifices that [are offered at] a fixed time,⁴⁵ 4:10. as [*ibid.*:20] states: "To raise up a continuously [burning] lamp."

footnotes:
⁴⁰ See Halachah 12 which describes what this service entails.
⁴¹ The Rambam's view that the Menorah
⁴² Sefer HaMitzvot
⁴³ Although kindling light is usually forbidden on the Sabbath, in this instance it is permitted.
⁴⁴ If the majority of priests or sacred utensils are impure, the Menorah
⁴⁵ See Hilchot Bi'at HaMikdash


###### Mishneh Torah, Daily Offerings and Additional Offerings 3:11
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וְכַמָּה שֶׁמֶן הוּא נוֹתֵן לְכָל נֵר. חֲצִי לוֹג שֶׁמֶן שֶׁנֶּאֱמַר (שמות כז כא) (ויקרא כד ג) "מֵעֶרֶב עַד בֹּקֶר" תֵּן לוֹ כַּמִּדָּה שֶׁיִּהְיֶה דּוֹלֵק מֵעֶרֶב עַד בֹּקֶר. וְאֵין מְחַנְּכִין אֶת הַמְּנוֹרָה אֶלָּא בְּהַדְלָקַת שִׁבְעָה נֵרוֹתֶיהָ בֵּין הָעַרְבַּיִם:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
How much oil should be put in each lamp? Half a *log*.⁴⁶ and 300 cc according to *Chazon Ish*. [This is implied by the phrase (*ibid.*:21):] "From the evening until the morning," Implied is that one must use a measure of oil that will enable it to burn from the afternoon until the morning.⁴⁷ 2:2) maintains that since the winter nights are longer than the summer nights, the priests would compensate for that by using thicker wicks in the winter and thinner ones in the summer. In his Commentary to the Mishnah (*Menachot* 9:3), however, the Rambam writes that a medium sized wick was used at all times. The Radbaz explains that position, stating that if some oil was left over, it was not significant, for the Temple sacrifices should be offered in a spirit of wealth and prosperity. The *Menorah* may be dedicated only with the kindling of the seven lamps in the afternoon.

footnotes:
⁴⁶ 172 cc according to Shiurei Torah
⁴⁷ The Jerusalem Talmud (Yoma


###### Mishneh Torah, Daily Offerings and Additional Offerings 3:12
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מַהוּ דִּשׁוּן הַמְּנוֹרָה. כָּל נֵר שֶׁכָּבָה מֵסִיר הַפְּתִילָה וְכָל הַשֶּׁמֶן שֶׁבַּנֵּר וּמְקַנְּחוֹ וְנוֹתֵן בּוֹ פְּתִילָה אַחֶרֶת וְשֶׁמֶן אַחֵר בְּמִדָּה וְהוּא חֲצִי לוֹג. וְזֶה שֶׁהֵסִיר מַשְׁלִיכוֹ בִּמְקוֹם הַדֶּשֶׁן אֵצֶל הַמִּזְבֵּחַ עִם דִּשׁוּן הַמִּזְבֵּחַ הַפְּנִימִי וְהַחִיצוֹן וּמַדְלִיק נֵר שֶׁכָּבָה. וְהַדְלָקַת הַנֵּרוֹת הִיא הֲטָבָתָם. וְנֵר שֶׁמְּצָאוֹ שֶׁלֹּא כָּבָה מְתַקְּנוֹ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
What is meant by the expression "the removal of the ashes of the *Menorah*"?⁴⁸ 3:4) where the Rambam writes that *deshen* means "ash" and the remainder of the wicks and the coals produced are considered as ash. Every lamp that has burnt out should have its wick and its [remaining] oil removed and it should be cleaned. The priest should place another wick and other oil in it, using the half *log* measure. [The wick and oil he removed] should be placed in the ash-heap near the [outer] altar together with the ashes removed from the inner alter and the outer altar.⁴⁹ He should kindle [any] lamp that was extinguished. Kindling the lamps is what is meant by the term *hatavah*.⁵⁰ as referring to the cleaning of the lamps. In his Commentary to the Mishnah (*Tamid* 3:9), the Rambam explains that this term means "the cleaning of the lamps, rekindling what was extinguished, and changing their wicks." See also *Hilchot Bi'at HaMikdash* 3:7 where it appears that the Rambam interprets this term as meaning cleaning and preparing the *Menorah*.
As the *Kessef Mishneh* mentions, many other commentaries follow the approach of Rashba (Responsa 79 and 309) who maintains that the term *hatavah* means only the cleaning and preparing of the *Menachot*. This difference of opinion regarding the definition of this term is dependent on a larger issue. Were all the lamps kindled in the morning or not? As mentioned in Halachah 10, the Rambam maintains that they were. The Rashba and those who follow his approach differ. Accordingly, they differ in their interpretation of Exodus 30:7 "when he performs *hatavah* for the lamps, he shall offer the incense." According to the Rambam, this refers to the kindling of the lamps, while according to the Rashba, this refers only to cleaning them.
Exodus 30:8 uses a different term for kindling the lamps at night (as the Rashba states in support of his approach). Perhaps *hatavah* can refer only to the rekindling of the lamps in the morning as indicated by the Rambam's Commentary to the Mishnah cited above. See the gloss of the *Lechem Mishneh*. When one discovers a lamp that has not been extinguished, he should restore it.⁵¹

footnotes:
⁴⁸ Our translation is taken from the Rambam's Commentary to the Mishnah (Me'ilah
⁴⁹ See Chapter 2, Halachah 12.
⁵⁰ Other authorities interpret hatavah
⁵¹ I.e., add oil so that it will burn until nightfall.


###### Mishneh Torah, Daily Offerings and Additional Offerings 3:13
[Mishneh Torah, Daily Offerings and Additional Offerings 3:13](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Daily%20Offerings%20and%20Additional%20Offerings/r/3:13)

נֵר מַעֲרָבִי שֶׁכָּבָה אֵין מַדְלִיקִין אוֹתוֹ אַחַר דִּשּׁוּנוֹ אֶלָּא מִמִּזְבַּח הַחִיצוֹן. אֲבָל שְׁאָר הַנֵּרוֹת כָּל נֵר שֶׁכָּבָה מֵהֶן מַדְלִיקוֹ מִנֵּר חֲבֵרוֹ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When the western lamp⁵² 3:8, the Rambam maintains that the *Menorah* was positioned from north to south. Accordingly, this refers to the center lamp that was positioned opposite the Holy of Holies. Others differ, maintaining that the *Menorah* is positioned from east to west and the term "western lamp" refers to the second lamp from the east which is "western" in relation to the more eastern one. becomes extinguished, after the ash is removed, it should be rekindled only [from fire] from the outer altar.⁵³ 45b derives this concept from Leviticus 6:6 which reads "A continuous fire shall burn on the altar." Using the rules of Biblical exegesis, our Sages explain that the verse can be interpreted. Whenever a continuous fire will burn - and the *Menorah* is also referred to as a continuous fire - it shall be kindled from the altar.
The Ra'avad differs with this ruling and maintains that when possible, even the western lamp should be kindled from the other lamps of the *Menorah*. Only when there is no alternative, it should be kindled from the altar. The Radbaz and the *Kessef Mishneh*, however, give support for the Rambam's view. When any of the other lamps are extinguished, by contrast, they may be rekindled from each other.⁵⁴

footnotes:
⁵² As mentioned in Hilchot Beit HaBechirah
⁵³ Yoma
⁵⁴ Indeed, as stated in the following halachah, it is desirable to do so rather than use another candle.


###### Mishneh Torah, Daily Offerings and Additional Offerings 3:14
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וְכֵיצַד מַדְלִיקוֹ. מוֹשֵׁךְ הַפְּתִילָה עַד שֶׁמַּדְלִיקָהּ וּמַחֲזִירָהּ. לְפִי שֶׁהַנֵּרוֹת קְבוּעִים בַּמְּנוֹרָה וְאֵינוֹ יָכוֹל לְהַדְלִיק בְּנֵר אַחֵר מִשּׁוּם בִּזָּיוֹן:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
How are [the lamps of the *Menorah*] kindled? One should pull its wick out⁵⁵ until he kindles it [from another one of the lamps].⁵⁶ He must extend the wicks,] because the lamps are permanently affixed within the *Menorah*.⁵⁷ 3:6-7. And he may not use another lamp, because that would be disrespectful.⁵⁸, it would be unacceptable, because it is not respectful to light an ordinary lamp from the lamp of the *Menorah* (*Kessef Mishneh*, based on *Maggid Mishneh, Hilchot Chanukah* 3:9).

footnotes:
⁵⁵ With tweezers. This was possible, because the wicks were long.
⁵⁶ The Radbaz suggests that each lamp would be kindled from the lamp next to it. Thus one would not have to stretch any of the wicks that far.
⁵⁷ See Hilchot Beit HaBechirah
⁵⁸ Even if one would light the ordinary lamp from the lamp of the Menorah


###### Mishneh Torah, Daily Offerings and Additional Offerings 3:15
[Mishneh Torah, Daily Offerings and Additional Offerings 3:15](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Daily%20Offerings%20and%20Additional%20Offerings/r/3:15)

כָּל הַפְּתִילוֹת שֶׁאָסוּר לְהַדְלִיק בָּהֶן בְּשַׁבָּת אָסוּר לְהַדְלִיק בָּהֶן בַּמִּקְדָּשׁ בַּמְּנוֹרָה שֶׁנֶּאֱמַר (שמות כז כ) (ויקרא כד ב) "לְהַעֲלֹת נֵר תָּמִיד" שֶׁתְּהֵא שַׁלְהֶבֶת עוֹלָה מֵאֵלֶיהָ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
All of the substances that are forbidden to be used as wicks on the Sabbath⁵⁹ 5:5. The substances mentioned there are unacceptable, because they do not allow for a steadily burning flame. Instead, the flames they produce sputter. are forbidden to be used [as wicks] in the Temple for the *Menorah*.⁶⁰ celebrations (*Shabbos* 21b). [This is derived from Exodus 27:20 which] states: "To raise up a continuously [burning] lamp." The flame must rise up on its own.⁶¹

footnotes:
⁵⁹ See Hilchot Shabbat
⁶⁰ They may, however, be used for other purposes, e.g., as wicks for the lanterns used to illuminate the Temple Courtyard during the Simchat Beit HaShoevah
⁶¹ This excludes substances which will prevent the fire from ascending smoothly on its own.


###### Mishneh Torah, Daily Offerings and Additional Offerings 3:16
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לֹא הָיָה מֵטִיב כָּל הַנֵּרוֹת בְּפַעַם אַחַת אֶלָּא מֵטִיב חֲמִשָּׁה נֵרוֹת וּמַפְסִיק וְעוֹשִׂין עֲבוֹדָה אַחֶרֶת וְאַחַר כָּךְ נִכְנָס וּמֵטִיב הַשְּׁנַיִם. כְּדֵי לְהַרְגִּישׁ אֶת כָּל הָעֲזָרָה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
[The priest] would not kindle all the lamps at once. Instead, he would kindle five lamps and make an interruption. In the interim, another service was performed.⁶² Afterwards, he would reenter and kindle the other two in order to attract the attention of everyone in the Temple Courtyard.⁶³ 3:9)].

footnotes:
⁶² The limbs of the sacrifices would be brought up to the altar and the incense offering was brought, as stated in Chapter 6, Halachot 3-4.
⁶³ By extending the duration of time in which this service is performed, it will be noticed by all those present [the Rambam's Commentary to the Mishnah (Tamid


###### Mishneh Torah, Daily Offerings and Additional Offerings 3:17
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כָּל נֵר שֶׁכָּבָה מַדְלִיקִין אוֹתוֹ מִנֵּר אַחֵר מֵהֶן כְּמוֹ שֶׁבֵּאַרְנוּ. וְכֵיצַד סֵדֶר הַהֲטָבָה. זֶה שֶׁזָּכָה בְּדִשׁוּן הַמְּנוֹרָה נִכְנָס וּכְלִי בְּיָדוֹ וְכוּז שְׁמוֹ וְשֶׁל זָהָב הָיָה דּוֹמֶה לְקִיתוֹן גָּדוֹל. מְדַשֵּׁן בּוֹ אֶת הַפְּתִילוֹת שֶׁכָּבוּ וְאֶת הַשֶּׁמֶן הַנִּשְׁאָר בַּנֵּר וְמֵטִיב חֲמִשָּׁה נֵרוֹת וּמַנִּיחַ הַכּוּז שָׁם לִפְנֵי הַמְּנוֹרָה עַל מַעֲלָה שְׁנִיָּה מִשָּׁלֹשׁ מַעֲלוֹת שֶׁלְּפָנֶיהָ וְיוֹצֵא. וְאַחַר כָּךְ נִכְנָס וּמֵטִיב שְׁנֵי הַנֵּרוֹת וְנוֹטֵל הַכּוּז בְּיָדוֹ וּמִשְׁתַּחֲוֶה וְיוֹצֵא:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Whenever one of the lamps of the *Menorah* was extinguished, we kindle it from another lamp as we explained.⁶⁴
What is the order in which they were kindled? [The priest] who merited to remove the ashes of the *Menorah* enters the Sanctuary⁶⁵ carrying a vessel referred to as a *kuz*. It was made of gold and resembled a large pitcher. He would place the wicks that were extinguished and the oil that remained in the lamp in it.⁶⁶ He would then kindle five lamps and leave the *kuz* on the second step of the three steps positioned before [the *Menorah*]⁶⁷ 3:11, there was a stone positioned before the *Menorah* into which three steps were carved. The priest would stand on it while cleaning and kindling the *Menorah*. and depart. Afterwards,⁶⁸ he would reenter and kindle two lamps, take the *kuz* in his hand, prostrate himself, and depart.

footnotes:
⁶⁴ Halachah 13.
⁶⁵ The lottery through which this priest is selected is described in Chapter 4, Halachah 6. As mentioned in Chapter 6, Halachah 1, this priest would enter the Sanctuary together with the priest who removed the ashes from the inner altar. The Rambam does not mention that fact here, because it is not a point of present concern.
⁶⁶ The wicks and oil were placed in the ash-pile near the outer altar as stated in Halachah 12. The commentaries have questioned the intent of the gloss of the Radbaz.
⁶⁷ As stated in Hilchot Beit HaBechirah
⁶⁸ I.e., after the limbs were brought up to the altar as stated above.


###### Mishneh Torah, Daily Offerings and Additional Offerings 3:18
[Mishneh Torah, Daily Offerings and Additional Offerings 3:18](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Daily%20Offerings%20and%20Additional%20Offerings/r/3:18)

חֲבִיתֵי כֹּהֵן גָּדוֹל מִצְוַת עֲשֵׂה לְהַקְרִיבָן בְּכָל יוֹם מֶחֱצָה בַּבֹּקֶר עִם תָּמִיד שֶׁל שַׁחַר וּמֶחֱצָה בֵּין הָעַרְבַּיִם עִם תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם. וְלִישָׁתָן וַאֲפִיָּתָן דּוֹחִין אֶת הַשַּׁבָּת וְאֶת הַטֻּמְאָה כְּכָל קָרְבָּן שֶׁקָּבוּעַ לוֹ זְמַן שֶׁנֶּאֱמַר (ויקרא ו יד) "תֻּפִינֵי" שֶׁתְּהֵא נָאָה וְלֹא תֵּאָפֶה מִבָּעֶרֶב. וְעוֹד אִם תֵּאָפֶה מִבָּעֶרֶב תִּפָּסֵל בְּלִינָה שֶׁהַמַּרְחֶשֶׁת מִכְּלֵי הַקֹּדֶשׁ הִיא כְּמוֹ שֶׁבֵּאַרְנוּ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
It is a positive commandment to offer the *chavitin*⁶⁹ 13:2-4. offering of the High Priest each day,⁷⁰ (positive commandment 40) and *Sefer HaChinuch* (mitzvah 136) count this as one of the Torah's 613 mitzvot. half in the morning together with the continuous offering of the morning and half in the afternoon together with the continuous offering of the afternoon. Kneading [these cakes] and baking them supersede [the prohibitions of forbidden labor] on the Sabbath and [the restrictions of] ritual impurity, as do the [other] sacrifices that [are offered at] a fixed time,⁷¹ as [implied by Leviticus 6:14 which] states [that these cakes must be] *tufinei* [which allows for the interpretation that they must be] *naeh*, "attractive," i.e., and thus not baked on the preceding day.⁷² offering is considered one of the communal offerings, why is it necessary to add this and the subsequent rationale. He explains that they are valuable for the lessons that they teach independent of the concept they are quoted to support. Moreover, were they to have been baked on the preceding day, they would have been disqualified by the passage of the night,⁷³ for the deep frying pan⁷⁴ questions why the Rambam speaks of the deep frying pan when in *Hilchot Ma'aseh HaKorbanot* 13:3, he states that the High Priest's offering was prepared using the flat frying pan. is one of the sacred utensils, as we explained.⁷⁵ 12:23. Both the flat and deep frying pans are mentioned there.

footnotes:
⁶⁹ This offering resembled flat cakes. The Rambam describes their preparation in Hilchot Ma'aseh HaKorbanot
⁷⁰ Sefer HaMitzvot
⁷¹ See the notes to Halachah 10, for details concerning the above.
⁷² For day-old cakes are not attractive.The Radbaz asks: Since the chavitin
⁷³ For an article kept in a sacred vessel overnight is disqualified.
⁷⁴ The Lechem Mishneh
⁷⁵ Hilchot Ma'aseh HaKorbanot


###### Mishneh Torah, Daily Offerings and Additional Offerings 3:19
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טְחִינַת סָלְתָּן וְהֶרְקֵדָן בַּחוּץ וְאֵינָן דּוֹחִין אֶת הַשַּׁבָּת:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Grinding the flour for them and sifting it, [which is performed] outside [the Temple Courtyard],⁷⁶ does not supersede [the prohibitions of forbidden labor] on the Sabbath.⁷⁷

footnotes:
⁷⁶ See Hilchot Ma'aseh HaKorbanot, op. cit.
⁷⁷ But instead, must be performed on Friday.


###### Mishneh Torah, Daily Offerings and Additional Offerings 3:20
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כֹּהֵן שֶׁהִקְרִיב מֶחֱצָה בְּשַׁחֲרִית וּמֵת אוֹ נִטְמָא אוֹ נוֹלַד לוֹ מוּם וּמִנּוּ כֹּהֵן אַחֵר תַּחְתָּיו לֹא יָבִיא חֲצִי עִשָּׂרוֹן מִבֵּיתוֹ וְלֹא חֲצִי עִשָּׂרוֹן שֶׁל רִאשׁוֹן. אֶלָּא מֵבִיא עִשָּׂרוֹן שָׁלֵם וְחוֹצֵהוּ וּמַקְרִיב מֶחֱצָה וּמֶחֱצָה אָבֵד:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When a [High] Priest offered half [of the cakes] in the morning and then died, or became impure,⁷⁸ supersedes the restrictions of ritual impurity, that refers to an instance when the majority of the Jewish community, the majority of the priests, or the majority of the Temple utensils are impure. In this instance, only the High Priest is impure and that difficulty can be remedied by temporarily appointing another in his place (Radbaz). or contracted a disqualifying physical blemish⁷⁹ 50b, the source for the Rambam's ruling. Nevertheless, the concept follows logically, because in these states, the High Priest cannot serve (Radbaz). and another [High] Priest was appointed in his stead,⁸⁰). [the latter] should not bring half an *isaron*⁸¹ [of flat cakes] from home [in the afternoon]. Nor should he bring the half an *isaron* [remaining] from [the offering of] the first [High Priest]. Instead, he should bring a complete *isaron*.⁸² Half is offered and half is destroyed.⁸³

footnotes:
⁷⁸ Although Halachah 18 stated that the offering of the chavitin
⁷⁹ These latter two instances are not mentioned in Menachot
⁸⁰ In the latter two instances, if and when the first High Priest regains ritual purity or is healed from his blemish, he is restored to his position (ibid.
⁸¹ I.e., half the measure required to make the flat-cakes for the entire day, the measure required for the afternoon offering.
⁸² From his own property.
⁸³ As explained in the following halachah.


###### Mishneh Torah, Daily Offerings and Additional Offerings 3:21
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נִמְצְאוּ שְׁנֵי חֲצָאִים קְרֵבִין וּשְׁנֵי חֲצָאִין אוֹבְדִין. וְאֵלּוּ שְׁנֵי הַחֲצָאִין הָאוֹבְדִים מַנִּיחִין אוֹתָן עַד שֶׁתְּעֻבַּר צוּרָתָן וְיוֹצְאִין לְבֵית הַשְּׂרֵפָה. וְכֵן אִם אָבַד אוֹ נִטְמָא הַחֵצִי שֶׁל בֵּין הָעַרְבַּיִם. וְהֵיכָן שׂוֹרְפִין אוֹתָן, בָּעֲזָרָה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Thus two half [*esronim*] will be offered and two will be destroyed. The two halves that will be destroyed should be left until their form is no longer recognizable⁸⁴ and then be taken out to the place of burning. The same laws apply if the half [of a High Priest's offering that was set aside until] the afternoon was lost or became impure.⁸⁵ and half is offered and half is destroyed.
Where should they be burnt? In the Temple Courtyard.⁸⁶ 7:3.

footnotes:
⁸⁴ This term is interpreted to mean that they should be left until they become disqualified because they remained overnight. They cannot, however, be destroyed immediately, because since the disqualifying factor is not integral to the sacrificial food itself, destroying them would be an act of disrespect.
⁸⁵ I.e., the High Priest must bring a complete isaron
⁸⁶ To the east of the altar, as stated in the notes to Hilchot Ma'aseh HaKorbanot


###### Mishneh Torah, Daily Offerings and Additional Offerings 3:22
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מֵת כֹּהֵן גָּדוֹל בְּשַׁחֲרִית אַחַר שֶׁהִקְרִיב חֲצִי הָעִשָּׂרוֹן וְלֹא מִנּוּ כֹּהֵן אַחֵר מְבִיאִין הַיּוֹרְשִׁין עִשָּׂרוֹן שָׁלֵם עֲבוּר כַּפָּרָתוֹ וְעוֹשִׂין אוֹתוֹ חֲבִיתִין וּשְׁלֵמָה הָיְתָה קְרֵבָה. מֵת כֹּהֵן גָּדוֹל קֹדֶם שֶׁיַּקְרִיבוֹ בַּבֹּקֶר וְלֹא מִנּוּ כֹּהֵן אַחֵר מַקְרִיבִין אוֹתוֹ עִשָּׂרוֹן שָׁלֵם בַּבֹּקֶר וְעִשָּׂרוֹן שָׁלֵם בֵּין הָעַרְבַּיִם. וְאֵין כּוֹפְלִין שַׁמְנָהּ וּלְבוֹנָתָהּ אַף עַל פִּי שֶׁנִּכְפְּלָה הַסּלֶת. אֶלָּא מַפְרִישִׁין לָהֶם שְׁלֹשָׁה לוֹגֵי שֶׁמֶן וְקֹמֶץ לְבוֹנָה. לוֹג וּמֶחֱצָה שֶׁמֶן וַחֲצִי קֹמֶץ לְבוֹנָה לְעִשָּׂרוֹן שֶׁל בֹּקֶר וְלוֹג וּמֶחֱצָה שֶׁמֶן וַחֲצִי קֹמֶץ לְבוֹנָה לְעִשָּׂרוֹן שֶׁל בֵּין הָעַרְבַּיִם:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
If the High Priest died in the morning after he offered the half of an *isaron* and another [High] Priest was not appointed, the heirs of the first should bring an entire *isaron* as atonement for the first. It was also offered complete.⁸⁷ 51b derives this concept from Leviticus 6:15: "The priest... from his sons should offer it," i.e., his heirs should offer it, the entire offering, bringing it in his place.
If the High Priest died in the morning before offering [the *chavitin*] and another [High] Priest was not appointed in his stead, [his heirs] should offer a complete *isaron* in the morning and a complete *isaron* in the afternoon.⁸⁸, derives this concept from the fact that the prooftext states "It shall be offered on the pyre in its entirety." [The amount of] oil and the frankincense offered with it should not be doubled even though [the amount of] flour is doubled.⁸⁹). Instead, three *lugim* of oil and a handful of frankincense is set aside for them, a *log* and half of oil and half a handful of frankincense for the *isaron* of the morning⁹⁰ 13:2,4. and a *log* and half of oil and half a handful of frankincense for the *isaron* of the afternoon.

footnotes:
⁸⁷ Menachot
⁸⁸ Menachot, op. cit.
⁸⁹ For there is a verse requiring the doubling of the flour and no such verse with regard to the oil and the frankincense (Menachot, op. cit.
⁹⁰ See Hilchot Ma'aseh HaKorbanot