You are Adonoy, our God,

before Whom our fathers burned

the incense of spices

when the Holy Temple was standing,

as You commanded them

by the hand of Moshe Your prophet,

as it is written in Your Torah:

And Adonoy said to Moshe,

“Take for yourself spices—

stacte, onycha, and galbanum—⁶⁹

footnotes: ⁶⁹ Galbanum has an offensive odor. The Torah includes it among the other spices to teach us to include even Jewish sinners among the rest of Jewry at our assemblies of fasting and prayers.—Rashi

spices, and pure frankincense,

[they] shall be in equal weights.

You will make it into incense,

a compound mixed by a compounder,

salted,⁷⁰ undefiled, and holy.

footnotes: ⁷⁰ The Hebrew word, memulach is rendered by Onkelos as mixed, to indicate that the spices should be well mixed together.—Rashi

You will pulverize some of it very fine,

and place it before the [Ark of] Testimony⁷¹

footnotes: ⁷¹ This incense was offered each day upon the Innermost Altar which is inside the Tent of Meeting.—Rashi

in the Tent of Meeting,

where I will meet with you;

it will be to you holy of holies.”

It is also written:

And Aharon shall burn upon it [the Altar]

incense of spices every morning;

when he cleans the lamps

he will burn it.

And when Aharon lights the lamps

in the afternoon,

he will burn it;

a constant incense-offering before Adonoy

throughout your generations.

How was the incense compounded?

Three hundred and sixty-eight

manim⁷² were comprised therein,

footnotes: ⁷² A maneh is a weight; plural, manim.

three hundred and sixty-five

corresponding to

the number of days in the solar year,

one maneh for each day—

half in the morning

and half in the afternoon.

From the three remaining manim

the Kohein Gadol brought

two handfuls [into the Holy of Holies]

on Yom Kippur;

[for which purpose] they were put back

into the mortar

on the eve of Yom Kippur,

and ground [again] very thoroughly,

in order to make them very fine.

Eleven kinds of spices were used for it.

They were:

1. balm, 2) onycha,

3. galbanum, 4) frankincense—

by weight, seventy maneh of each;

5. myrrh, 6) cassia,

7. spikenard and 8) saffron—

in weight

sixteen maneh of each;

9. twelve maneh of costus,

10. three of aromatic bark,

and 11) nine of cinnamon. [Also used in the incense compound were:]

Nine kabin⁷³ of Carshina lye,

footnotes: ⁷³ A kav is a sixth of a se’ah.

Cyprus wine [measuring]

three s'in and three kabin—

if he had no Cyprus wine,

he could use strong white wine—

a fourth of a kab of Sodom salt,

and a minute quantity of maaleh ashan.⁷⁴

footnotes: ⁷⁴ This herb causes the smoke of the burning incense to ascend in a straight line.

Rabbi Nosson of Babylonia says,

“Jordan amber was added

of a minute quantity,

and if one added honey,⁷⁵

footnotes: ⁷⁵ Included are various sweeteners such as dates and other fruits.

it (the incense) became unfit;

and if one omitted⁷⁶ any of its spices

footnotes: ⁷⁶ The same is true if one were to add to the prescribed number of eleven spices.—Etz Yosef

he was liable to the death penalty.⁷⁷

footnotes: ⁷⁷ The death penalty was given only if the Kohein Gadol actually entered the Holy of Holies with incense which was unfit. This was considered as an unwarranted entry into the Holy of Holies which carried the death decree.—Rashi

Rabbi Shimon ben Gamliel

says:

“The balm is nothing but sap

which drips from the balsam tree.

Why was the Carshina lye used?

To refine the onycha

in order to make it pleasant.

Why was Cyprus wine used?

The onycha was soaked in it

to give it a pungent odor.

Though the water of Raglayim⁷⁸

footnotes: ⁷⁸ This water came from a well named Raglayim.—Kol Bo

was well suited for that purpose,

they did not bring

the water of Raglayim into the Temple

because it would be disrespectful.⁷⁹

footnotes: ⁷⁹ Since Mai Raglayim (lit., water from the feet) is a euphemism for urine, it would have been disrespectful to use this water in the Temple. Others hold that the term “waters of Raglayim” actually refers to urine, which could have been used as a soaking agent were it not indecent to bring it into a sacred place.—Kol Bo

It was taught in a Boraysa:

Rabbi Nosson says,

“While [the Kohein] ground [the incense]

he would say,

‘Hodeik heiteiv, heiteiv hodeik,'

because the sound⁸⁰ is good for the spices.

footnotes: ⁸⁰ Some suggest that the sound of these specific words affects the spices.

If half⁸¹ the quantity of incense was prepared

footnotes: ⁸¹ 184 manim instead of 368.

it was acceptable,

but if only a third

or a fourth [of it was prepared]

we have not heard⁸² [whether it was acceptable.”]

footnotes: ⁸² I.e., we did not hear our teachers expound this question.

Rabbi Yehuda said,

“This is the general rule:

If [it was prepared with all its ingredients]

in the correct proportion,

it is acceptable

even if only half was prepared;

but if he left out any of its spices,

he was liable for the death penalty.

It was taught in a Boraysa:

Bar Kappara says,

“Once in sixty or seventy years⁸³

footnotes: ⁸³ The exact number of years varied with the size of the hands of the High Priests over the years, for the surplus was what remained of these three manim from which he took two handfuls each Yom Kippur.

the accumulated surplus was sufficient

to provide half [the yearly quantity of incense.”]

Bar Kappara also taught,

“If he would have put into it

a minute quantity of honey,

no one could have withstood [resisted]

the scent.

Why was no honey mixed with it?

Because the Torah says, (Vayikra 2:11)

For any leaven or honey,

do not burn from them,

[as] a fire-offering to Adonoy.”

Adonoy of Hosts is with us,

a stronghold for us is the God of Yaakov,

Selah!

Adonoy of Hosts,

fortunate is the man who trusts in You.

Adonoy, deliver [us]!

The King will answer us on the day we call.

You are my shelter;

from distress You preserve me;

with glad song of rescue, You envelop me,

Selah!

Let Adonoy be pleased

with the offerings of Yehudah

and Yerushalayim

as in the days of old and in earlier years.

Abbaye listed

the order of the [daily] Altar service

based on tradition,

and according to the opinion of Abba Shaul: [the arranging on the Altar

of the] great Pyre⁸⁴

footnotes: ⁸⁴ This is the altar upon which the daily and other offerings were burned. This pyre was on the east side of the Altar.—Derech Chayim

precedes the second pyre [from which live coals are taken]

for the incense-offering;

the second pyre of the incense-offering

[is arranged] before

the placement of two logs [on the large pyre⁸⁵ ]

footnotes: ⁸⁵ Each of these logs measured a square cubit. They were laid on to assure a sufficiently large fire.—Derech Chayim

the placement of the two logs precedes

the removal of the ashes

from the inner Altar;

the removal of the ashes from the inner Altar

precedes

the cleaning of five lamps [of the Menorah];⁸⁶

footnotes: ⁸⁶ These were the five westernmost lamps of the Menorah.—Derech Chayim

the cleaning of the five lamps precedes

[sprinkling] the blood of the daily-offering;

the blood of the daily-offering precedes

the cleaning of the [remaining] two lamps;

the cleaning of the two lamps precedes

the incense-offering;

the incense-offering precedes

[burning] the limbs [of the daily-offering];

burning the limbs

[precedes] the meal-offering;⁸⁷

footnotes: ⁸⁷ A meal-offering accompanied each daily burnt-offering.

the meal-offering [precedes]

the baking-pan-offering;⁸⁸

footnotes: ⁸⁸ These were daily-offerings that were incumbent upon the Kohein Gadol. Half the offering was brought in the morning and the other half in the afternoon.

the baking-pan-offerings [precede]

the wine libations;

the wine-libations [precede]

the Mussaf-offering;⁸⁹

footnotes: ⁸⁹ Mussaf offerings were brought on Shabbos, Rosh Chodesh, and on Festivals when work is totally forbidden.

the Mussaf-offering [precedes]

the two bowls of frankincense;⁹⁰

footnotes: ⁹⁰ Two bowls of frankincense were placed near the shewbreads every Shabbos.

and the two bowls of frankincense precede

the daily afternoon-offering,

for it is said, (Vayikra 6:5)

“And [the Kohein] shall arrange on it

the burnt-offering,

and burn on it the fat of the peace-offerings.”

Therewith complete⁹¹

footnotes: ⁹¹ The Hebrew word shelamim is here interpreted to indicate completion (from the root sholam).—Rashi, Maseches Yoma 33a

all the offerings [of the day.]

Please, by the force of Your great right hand,

release the bound one.

Accept the prayer of Your people;

strengthen us, purify us, Awesome One!

Please! Mighty One,

those who seek Your Unity,

preserve them like the pupil [of Your eye].

Bless them, purify them;

the compassion of

Your benevolent righteousness

[may You] always bestow upon them.

Mighty, Holy One,

in Your abundant goodness,

lead Your community.

Unique One, Exalted, turn to Your people

who are mindful of Your holiness.

Accept our prayer and hear our cry,

[You] Who knows hidden thoughts.

Blessed [is His] Name,

Whose glorious kingdom

is forever and ever.

Master of the Worlds, You commanded us

to bring the Daily offering

at its appointed time;

and have the Kohanim perform their service,

and the Levites

[sing and play music] on the platform,

and the Yisraelites

[attend] at their Ma'amad.⁹²

footnotes: ⁹² All of Yisrael was divided into twenty-four divisions. Representatives of each division—in rotation—spent one week at a time in Yerushalayim in attendance at the services of the daily offerings, which were offered in behalf of all Jewry. Each such group or maamad represented all the Israelites at the services.

And now, because of our sins,

the Holy Temple is destroyed,

and the Daily offering discontinued;

we have neither a Kohein at his service,

nor a Levite on his platform,

nor an Yisraelite at his Ma'amad.

Therefore let it be Your will

Adonoy, our God, and God of our fathers,

that the prayer of our lips

be considered, and accepted

and regarded favorably before You,

as if we had offered the Daily offering

at its appointed time,

and stood in attendance at its service,

On the Sabbath day [the offering is]:

two male yearling lambs without blemish;

two tenths [of an ephah] of fine flour

for a meal-offering

mixed with the [olive] oil, and its libation.⁹³

footnotes: ⁹³ All libations are of wine, measured according to the animal brought as a sacrifice.

This is the burnt-offering for every Sabbath,

in addition to the daily burnt-offering

and its libation.

MISHNAH I

Where are the offerings slaughtered [in the Holy Temple?]

The holiest of offerings⁹⁴ are slaughtered

footnotes: ⁹⁴ These include all burnt-offerings, sin-offerings and guilt-offerings.

on the north side [of the Altar].

The bullock and he-goat of Yom Kippur

are slaughtered on the north side,

and their blood is received⁹⁵

footnotes: ⁹⁵ The blood was received directly from the throat of the animal.

in a sacred vessel, on the north side.

Their blood must be thrown

between the poles⁹⁶ [of the Ark],

footnotes: ⁹⁶ The Kohein Gadol actually stood between the poles of the Ark and sprinkled the blood once above [on the Ark-Cover] and seven times below [the Ark Cover].

and in front of the curtain⁹⁷

footnotes: ⁹⁷ Separating the Holy of Holies from the Holy.

and upon the Gold Altar;⁹⁸

footnotes: ⁹⁸ The Gold Altar stood inside the Holy confines, whereas the Copper or Outer Altar stood in the Courtyard.

[omission of] any one of these applications

prevents [atonement].⁹⁹

footnotes: ⁹⁹ Atonement was achieved only upon completion of the service of sprinkling the blood.

The remainder of the blood [in the vessel]

he [the Kohein] would pour

on the western base

of the Outer Altar;

[but] if he did not do so,

it did not prevent [atonement].

MISHNAH II

The bullocks that are burned entirely,

and the he-goats that are burned entirely,¹⁰⁰

footnotes: ¹⁰⁰ A bullock was brought as a burnt-offering in one of two cases:It was brought as an atonement when the entire nation sinned unknowingly as a result of an erroneous ruling by the Sanhedrin, Supreme Court; it was brought by the Kohein Gadol when he sinned unknowingly as a result of an erroneous interpretation of the law on his part. A he-goat was brought as an atonement when the king sinned in similar circumstances, or when an entire tribe committed an idolatrous sin.

are slaughtered on the north side,

and their blood is received

in a sacred vessel, on the north side;

their blood must be thrown

in front of the curtain¹⁰¹

footnotes: ¹⁰¹ Separating the Holy of Holies from the Holy.

and upon the Gold Altar;

[omission of] any one of these applications

prevents [atonement].

The remainder of the blood [in the vessel]

he [the Kohein] would pour

on the western base

of the Outer Altar;

[but] if he did not do so,

it did not prevent [atonement].

These [offerings] and those¹⁰² are burned

footnotes: ¹⁰² This includes the Yom Kippur offerings mentioned in Mishnah I.

at the place where the ashes were put.¹⁰³

footnotes: ¹⁰³ The ashes removed from the Outer Altar every morning were deposited outside Yerushalayim. The sin-offerings burned there did not have to be burned by a Kohein, but could be burned by an Israelite.

MISHNAH III

The communal and individual sin-offerings—

these are the communal sin-offerings:

The he-goats offered on Rosh Chodesh

and on the Festivals

are slaughtered on the north side,

and their blood must be received

in a sacred vessel, on the north side;

their blood requires four applications

[one] on each of the four corners.¹⁰⁴

footnotes: ¹⁰⁴ Of the Outer Altar.

How [was this done]?

He [the Kohein] went up

the ramp [of the Altar]¹⁰⁵

footnotes: ¹⁰⁵ The ramp led up to the Altar from its south side. 32 cubits long and 16 cubits wide, it provided the kohanim with access to the ledge which ran around the Altar, and upon which they were able to stand while performing their service.

and turned to the ledge [bordering the Altar];

he came to the southeast corner,

the northeast corner,

the northwest corner,

the southwest corner.¹⁰⁶

footnotes: ¹⁰⁶ At each of these corners, he would apply the blood.

He poured the rest of the blood

at the southern base [of the Altar].

These offerings were eaten

within the Temple Courtyard

by the male Kohanim,

prepared in any fashion,¹⁰⁷

footnotes: ¹⁰⁷ It could be cooked or roasted.

on that day and [the following] night

until midnight.

MISHNAH IV

The burnt-offering

is one of the holiest offerings.

It is slaughtered on the north side

and its blood is received in a sacred vessel

on the north side;

its blood requires two applications

which are [like] four.¹⁰⁸

footnotes: ¹⁰⁸ The blood was applied against the southwestern and northeastern corners of the Altar and spread along both sides of each corner so that all four sides of the Altar received the blood.

It must be skinned, severed into parts,

and totally consumed by the fire.¹⁰⁹

footnotes: ¹⁰⁹ The Kohanim received no part of the meat which was burned, but they shared in the hide.

MISHNAH V

Communal peace-offerings¹¹⁰

footnotes: ¹¹⁰ The communal peace-offering were the two lambs offered on Shavuos (Vayikra 23:20).

and guilt-offerings.

These are the guilt-offerings:

the guilt-offering for robbery,¹¹¹

footnotes: ¹¹¹ This offering was brought when a person denied and swore falsely that he had been entrusted with something for safekeeping.

the guilt-offering

for unauthorized use of sacred objects,

the guilt-offering

for violating a betrothed handmaiden,¹¹²

footnotes: ¹¹² Brought only when the handmaiden was half-slave, half-free and was betrothed to an Israelite servant.

the guilt-offering of a Nazirite,¹¹³

footnotes: ¹¹³ Brought by a Nazirite who had become ritually defiled by a dead body.

the guilt-offering of a metzora,¹¹⁴

footnotes: ¹¹⁴ Brought by the metzora when he was cured and declared undefiled by the Kohein.

the guilt-offering for suspension.¹¹⁵

footnotes: ¹¹⁵ Brought by a person in doubt whether an act he had committed required a sin-offering.

These are slaughtered on the north side

and their blood received in a sacred vessel

on the north side;

their blood requires two applications

which are [like] four.¹¹⁶

footnotes: ¹¹⁶ See note 108 on Mishnah IV.

These [offerings] were eaten

within the Courtyard

by the male Kohanim,

prepared for eating in any fashion,¹¹⁷

footnotes: ¹¹⁷ See note 107 on Mishnah III.

on that day and [the following] night

until midnight.

MISHNAH VI

The thanksgiving-offering¹¹⁸

footnotes: ¹¹⁸ The thanksgiving-offering was brought when a person was released from captivity, when he recovered from a serious illness, or after traveling overseas or through wilderness.

and the ram of the Nazirite¹¹⁹

footnotes: ¹¹⁹ The ram was brought by a Nazirite at the termination of his vow.

are of lesser sanctity.

They are slaughtered

anywhere in the Temple Courtyard,¹²⁰

footnotes: ¹²⁰ These offerings did not have to be slaughtered or have their blood received on the north side of the Altar.

and their blood requires two applications

which are [like] four;

they may be eaten anywhere in the city¹²¹

footnotes: ¹²¹ The city of Yerushalayim.

by anyone,¹²²

footnotes: ¹²² Any Israelite who was circumcised and ritually clean could eat of these offerings. Females were also permitted to eat of these offerings.

and prepared for eating in any fashion, [and may be eaten]

on that day and the following night

until midnight.

The portion given to the Kohanim,¹²³

footnotes: ¹²³ The Kohanim received the shoulder and right shank as their portion. They also received a portion of the meal-offerings which accompanied the meat-offerings.

has the same rule,

but may be eaten only by the Kohanim,

their wives, children, and slaves.¹²⁴

footnotes: ¹²⁴ Their non-Jewish slaves were permitted to eat of these offerings. The portions of the sin-offerings were however restricted to the male Kohanim. [These slaves were circumcised and were obligated to perform mitzvos similar to those incumbent upon women.]

MISHNAH VII

The peace-offerings

are [also] of lesser sanctity.

They are slaughtered

anywhere in the Courtyard,

and their blood requires two applications

which are [like] four.

They may be eaten anywhere in the city

by anyone,

and prepared for eating in any fashion,

for two days and one night.¹²⁵

footnotes: ¹²⁵ That day, the following night and the following day.

The portion given to the Kohanim

has the same rule,

but may be eaten only by the Kohanim,

their wives, children, and slaves.

MISHNAH VIII

Firstborn animals, the tithe of cattle

and the Passover-offering (Pascal lamb)

are [also] of lesser sanctity.

They are slaughtered

anywhere in the Temple Courtyard,

and their blood requires one application

provided that it is applied

above the base (of the Altar).¹²⁶

footnotes: ¹²⁶ The blood was applied on the wall of the Altar which was above the base. [Not all its walls were above the base.]

They differ in their consumption:

The firstborn is eaten only by Kohanim,

while the tithe may be eaten by any person.

They may be eaten anywhere in the city,

and prepared for eating in any fashion,

and may be eaten for two days and one night.

The Pascal lamb must be eaten

only at night¹²⁷

footnotes: ¹²⁷ The night of Pesach.

and only until midnight;

and it may not be eaten

except by those registered for it,

and it may only be eaten

when spit-roasted.¹²⁸

footnotes: ¹²⁸ Never cooked, baked, rare, or raw.

Rabbi Yishmael says:

through thirteen methods

the Torah is expounded:

1. [A conclusion drawn] from a minor or lenient law,

to a major or more strict one.

2. A clarification based on identical words or terms in the Biblical text.

3. A principle derived from one Biblical text

or from two Biblical texts.

4. A rule followed by a detail.

5. A detail followed by a rule.

6. A rule followed by a detail,

which is in turn followed by a rule,

may infer only what is similar to the detail.

7. When a general rule requires

an explicit rule;

when an explicit rule requires generalization.

8. Something included in a general rule,

which was singled out to teach—

was not singled out to teach about itself,

but to teach (something new)

concerning the rule as a whole.

9. Something that was included in a rule

and was singled out in a case

similar to its rule,

—it was singled out to lessen

not to increase the severity of the case.

10. Something that was included in a rule

and was singled out in a case

which is not similar to its rule,

—it was singled out either to lessen

or to increase the severity of the case.

11. Something that was included in a rule

and was singled out for a new stipulation—

does not revert to its rule

unless Scripture restores it to its rule

expressly.

12. A matter deduced from its context,

or from a subsequent expression.

13. Also, two passages that

contradict each other

until a third passage

reconciles them.

May it be Your will

Adonoy, our God and God of our fathers,

that the Holy Temple be rebuilt

speedily in our days:

and grant us our share in Your Torah.

And there we will serve You reverently

as in the days of old,

and in earlier years.