[The following is] order of continuous offerings brought each day: Shortly before dawn¹ 1:2) which explains that the meaning of the term "the call of the gever" used by that source. the supervisor in charge of the lotteries comes and knocks gently² 1:2) which refers to the Song of Songs 5:2: "The voice of my beloved comes knocking," i.e., a gentle, beckoning knock. on [the gates of] the Temple Courtyard.³ 8:11, the supervisor would come from the chayl and knock on the outer door of the Chamber of the Hearth where the priests slept. By knocking, he would wake them. They would open the door for him. Now the Chamber of the Hearth was located in the midst of the wall on the north side of the Temple Courtyard. Half was consecrated and half was not. There were two gates leading to the Temple Courtyard from the Chamber of the Hearth. A large gate which would be opened at dawn and a smaller gate whose keys were hanging in the Chamber of the Hearth. The supervisor would take those keys and enter the Courtyard. They are opened for him and an inspection is made of the Temple Courtyard.⁴ The bakers of the chavitin are roused to prepare the chavitin.⁵ 13:2 with regard to how this offering was prepared. All of the priests there will have already immersed themselves before the supervisor comes and garbed themselves in the priestly garments. They come and stand in the Chamber of Hewn Stone and carry out the first and second lottery⁶ 22a, 24b, it would appear that there was a span of time between the two. and [the priests] who merit [are designated to perform] their services, as we explained.⁷ The one who merited to remove the ashes [from the outer altar] begins removing them according to the procedure we described.⁸ Afterwards, he arranges the large array [of wood on the altar], then he arranges the second array,⁹ and then he brings up two logs of wood and places them on the array to increase the fire.¹⁰ Afterwards, they enter the Chamber of the Utensils¹¹, nor in the Mishnah of Middot. and remove all the utensils that are necessary for the entire day.¹² 3:4 speaks of removing 93 utensils. They give [the lamb to be sacrificed as] the continuous offering water to drink.¹³ The one who merited to slaughter it pulls it to the butchering area. All of the priests who merited to take the limbs [up to the ramp] follow him and wait there until they open the Great Gate¹⁴ 4:6-7. of the Sanctuary. When the gate is opened [the lamb to be sacrificed as] the continuous offering is slaughtered.¹⁵ 5:5. Afterwards two priests enter the Sanctuary: one who merited to remove the ashes from the inner altar¹⁶ and the other who merited to remove the ashes from the Menorah.¹⁷

footnotes: ¹ The term "dawn" refers to the first shining of the rays of the sun on the horizon, more than an hour before sunrise. See the Rambam's Commentary to the Mishnah (Tamid ² Our translation is based on the Rambam's Commentary to the Mishnah (Tamid ³ As indicated by Hilchot Beit HaBechirah ⁴ As described in Hilchot Beit HaBechirah, loc. cit. ⁵ See Hilchot Ma'aseh HaKorbanot ⁶ It appears that, according to the Rambam, these two lotteries were performed one after the other. The commentaries have noted that from Yoma ⁷ See Chapter 4, Halachot 1, 5-6. ⁸ See Chapter 2, Halachah 12. ⁹ The Rambam does not mention the third array which was kept to maintain a fire, because that was kept burning at all times. Nevertheless, if it was necessary to place wood on it, the same priest would do so (Radbaz). ¹⁰ See Chapter 2, Halachah 2, and Chapter 4, Halachah 5. ¹¹ The location of this chamber is not mentioned in Hilchot Beit HaBecghirah ¹² Tamid ¹³ See Chapter 1, Halachah 9. ¹⁴ See Hilchot Beit HaBechirah ¹⁵ See Hilchot Ma'aseh HaKorbanot ¹⁶ See Chapter 3, Halachah 4, and Chapter 4, Halachah 6. ¹⁷ See Chapter 3, Halachah 10, and Chapter 4, Halachah 6.

The one who removes the ashes from the altar should do that at the same time the slaughterer slaughters [the lamb to be offered] as the continuous offering. Afterwards, the person who receives its blood dashes it on the altar.¹⁸

footnotes: ¹⁸ See Chapter 4, Halachah 6.

After the blood is dashed on the altar, [the second priest] in the Sanctuary kindles five lamps¹⁹ and both of them leave the Sanctuary. The priests in the butchering area skin [the lamb] and cut it into portions.²⁰ 6:1. Each one brings the limb which he merited to the ramp. The limbs are placed on the lower half of the western portion of the ramp.²¹ The portions [of the animals sacrificed as] additional offerings are placed on the lower half of the eastern portion of the ramp. Those of the Rosh Chodesh are placed on the top of the altar between the horns, in the place where the priests walk to publicize that it is Rosh Chodesh.²² There they salt the limbs. They also salt the ramp, even on the Sabbath,²³ so the priests will not slip and fall while bringing wood up to the ramp. Although the salt intervenes between [the priests'] feet and the ramp, it is not a concern since carrying this wood is not part of [the Temple] service.²⁴

footnotes: ¹⁹ See Chapter 3, Halachah 16. ²⁰ As described in Hilchot Ma'aseh HaKorbanot ²¹ In his Commentary to the Mishnah, the Ra'avad explains that they were placed there so that they would be "before God," closer to the entrance to the Temple. ²² I.e., to place them in an openly visible place. ²³ Even though causing the salt to dissolve would be forbidden in other circumstances on the Sabbath. ²⁴ Implied is that while bringing the limbs to the altar - which is part of the Temple service - there should not be any such intervening substances.

After the limbs are brought to the ramp, all of the priests gather in the Chamber of Hewn Stone and the supervisor tells them: "Recite one blessing." They begin the recitation of the blessing Ahavas Olam,²⁵. The blessing Yotzer Or (which precedes Ahavat Olam in the prayer service) is recited afterwards, when the sun rises, because the order of the blessings of the Shema is not an absolute requirement [the Rambam's Commentary to the Mishnah (Tamid 5:1)]. the Ten Commandments,²⁶ 12a; Jerusalem Talmud (Berachot 1:5)] refrained from doing so, lest the heretics say that these alone are the foundation of the Jewish faith. the passage Shema, the passage Vehayah Im Shamoa, and the passage Vayomer,²⁷. Even though the optimum time for the recitation of the Shema has not arrived, the priests are allowed to recite it early (and fulfill their obligation), because afterwards they will be occupied with the Temple services and we fear that they might forget to do so (Rashi, Yoma 37b). [the blessing] Emet VaYatziv,²⁸. and the blessings Retzei and Sim Shalom.²⁹. These blessings are chosen because they are all prayers for the sake of the Jewish people [the Rambam's Commentary to the Mishnah (loc cit.)]. On the Sabbath, another blessing is added. It is recited by the members of the priestly watch that depart³⁰ 4:3). to the members of the watch that enter: "May He Who causes His name to rest in this house cause love, brotherhood, peace, and friendship to rest among you." Afterwards, they hold the third and fourth lotteries.³¹ The priest who merits to offer the incense enters [the Sanctuary] and offers it.³² 33a). That passage states that the blood of the daily sacrifice was offered on the altar between the kindling of the lamps and the incense was offered afterwards. The Eshkol explains that even though Abbaye's reckoning does not follow the halachah in this instance, it is still included in the prayers, because it is a concise review of all the Temple services Afterwards, the one who merited to remove the ashes of the Menorah enters and kindles two candles.³³ The priest who offered the incense and the one who removed the ashes of the Menorah depart and stand on the steps of the Entrance Hall together with their priestly brethren.³⁴

footnotes: ²⁵ The blessing recited before the recitation of the Shema ²⁶ There the Rambam writes that the Ten Commandments were chosen because they comprise the fundaments of our faith. Indeed, they should be recited every day as part of the prayer service outside the Temple as well. Nevertheless, our Sages [Berachot ²⁷ I.e., they read the three passages of the Shema ²⁸ The blessing that follows the Shema ²⁹ Two of the final three blessings of the Shemoneh Esreh ³⁰ After the conclusion of their week of service in the Temple, because the priestly watches switch on the Sabbath afternoon (Hilchot K'lei HaMikdash ³¹ See Chapter 4, Halachot 7-8. ³² All authorities agree that an interruption is made between kindling the five lamps and kindling the two lamps. There is, however, a difference of opinion between the Sages and Abba Shaul with regard to the service that intervenes. Here the Rambam follows the opinion of the Sages that it is the offering of the incense. In our daily prayers, however, we read the passage "Abbaye would recount the order of the offerings on the altar... according to Abba Shaul" (Yoma ³³ See Chapter 3, Halachah 16. ³⁴ Where they recite the priestly blessing, as stated in the following halachah.

When [the priest who offered the incense] reaches the area between the Entrance Hall and the Altar,³⁵ maintains that on the basis of Tamid 5:6, this was performed when the priest entered the Sanctuary to offer the incense and not when he departed. [a priest] takes a rake and throws it between the Entrance Hall and the Altar. It made a loud noise.³⁶, states that its noise was so loud that no one in Jerusalem could hear his fellow man speaking to him at that time. And Tamid 3:8 states that the noise could be heard even in Jericho. It served three purposes: a) one who heard its sound would know that his priestly brethren were entering [the Sanctuary] to prostrate themselves³⁷ and he would [also] run and go. b) a Levite who heard its sound would know that his Levitical brethren were gathering to begin the singing [that accompanied the offerings]³⁸ and he would run and go. c) when the head of the ma'amad³⁹ refers to the Israelites who would be present during the offering of the sacrifices as explained in Hilchot K'lei Hamikdash, ch. 6. heard its sound, he would have the impure people⁴⁰ 5:6), the Rambam explains that this refers to people who had been afflicted by tzara'at (a skin malediction similar to leprosy) and had been cured, but had not brought their offerings as of yet. stand at the eastern gate⁴¹ 4:2. because of the suspicion, i.e., so that everyone should know that they had not brought their atonement offerings as of yet. Afterwards, [the priest] who merited [to bring up] the limbs, brings the limbs up from the ramp to the altar. After the limbs are brought up,⁴² [the priests] standing on the steps of the Entrance Hall begin to recite the Priestly Blessing [as] one blessing⁴³ 14:9). [reciting] God's explicit name, as explained in the appropriate place.⁴⁴:10. I.e., they would pronounce the name Y-H-V-H as it is written. As stated in the above source, after the death of Simon the Just, the priests stopped using this name, lest it be learned by a person of improper character. Afterwards, they bring the flour of the accompanying offerings⁴⁵ 2:1. up [to the altar]. After the flour, they offer the chavitin on the pyre. After the chavitin, they offer the wine libation. While the wine is being poured, the Levites recite song and the musicians play on the various instruments in the Temple.⁴⁶ 3:2-4. Nine tekiot are sounded during the bars of the song.⁴⁷ 7:5

footnotes: ³⁵ The Kessef Mishneh ³⁶ Tamid, loc. cit. ³⁷ The prostration was not performed until after the continuous offering had been offered. ³⁸ In this instance as well, as indicated by the conclusion of the halachah, the singing did not actually begin until later, but the preparations were begun. ³⁹ The term ma'amad ⁴⁰ In his Commentary to the Mishnah (Tamid ⁴¹ I.e., the Gate of Nicanor which is the main entrance to the Temple Courtyard. See also Hilchot Mechusrei Kapparah ⁴² This follows the order initiated by Aaron, the High Priest, at the dedication of the altar who did not bless the people until he had completed the offering of the sacrifices (see Leviticus, ch. 9). ⁴³ I.e., in contrast to the practice outside the Temple, the people would not respond after each blessing. Instead, when all three blessings are completed, they would say: "Blessed be the name of His glorious kingdom forever and ever" (Hilchot Tefilah UNesiat Kapayim ⁴⁴ Ibid. ⁴⁵ See Hilchot Ma'aseh HaKorbanot ⁴⁶ See Hilchot K'lei HaMikdash ⁴⁷ See Halachot 6-7. Hilchot K'lei HaMikdash

When they would give the wine to the priest who would perform the libation, there were two priests holding two trumpets in their hands who would stand on the table where the fats [were placed].⁴⁸ 6:6), the Rambam states that this refers to the marble table that was positioned to the west of the ramp. See Hilchot Beit HaBechirah 2:15. The Segen⁴⁹ 4:16. stands on the corner of the altar with flags in his hands. [When he waves them], they would sound a tekiah, a teruah, and a tekiah.⁵⁰ is sounded on Rosh HaShanah: one long blast (tekiah), a series of staccato blasts (teruah), and then another long blast (tekiah). [The priests with the trumpets] would then stand next to the priest who was placed in charge of the cymbals,⁵¹ 7:7. one to his right and one to his left.

footnotes: ⁴⁸ In his Commentary to the Mishnah (Tamid ⁴⁹ The assistant to the High Priest. See ibid. ⁵⁰ The trumpets were sounded like the shofar ⁵¹ See ibid.

When the [priest who offered the libation] bent down to pour it, the segen would wave the flags,⁵² [the priest] with the cymbals would sound them and the others would sound the trumpets. The Levites began singing.⁵³ 35a). The songs the Levites would sing are mentioned in Halachah 9. When they reached [the end] of a bar, [the priests] would sound the trumpets⁵⁴ and tekiah blasts. and all the people in the Courtyard would prostrate themselves. At [the conclusion of] every bar [of the song],⁵⁵ they would sound the trumpets and at every trumpet sounding, [the people] would prostrate themselves. There were a total of nine trumpet blasts⁵⁶ sounded for the continuous offering, as we explained.⁵⁷ 7:5.

footnotes: ⁵² As a sign for the others to perform their activities. ⁵³ The songs are recited at this time, because "song is recited only over wine" (Berachot ⁵⁴ I.e., a series of tekiah, teruah ⁵⁵ Each song had three bars. ⁵⁶ I.e., three series of three. ⁵⁷ Hilchot K'lei HaMikdash

Song is recited only over the communal burnt-offerings and peace-offerings which are mentioned in the Torah. Song is not recited over the free-will burnt-offerings that are offered from the remaining funds of the Temple collection⁵⁸ 4:9. even though they are communal offerings. Similarly, when the additional offerings are brought independently, song is not recited over them.⁵⁹ 3:2 where the concepts mentioned here are explained in slightly greater detail.

footnotes: ⁵⁸ See Hilchot Shekalim ⁵⁹ See ibid

[These are] the songs that the Levites would recite:⁶⁰ On Sunday, they would recite "The earth and its fullness is God's" (Psalm 24).⁶¹ 6:7, based on Rosh HaShanah 31a)]. On Monday, they would recite "God is great and exceedingly praised in the city of our Lord" (Psalm 48).⁶²). On Tuesday, they would recite "God stands in the council of judges, among the judges, He delivers judgment" (Psalm 82).⁶³). On Wednesday, they would recite "The Lord is a God of retribution, O God of retribution reveal Yourself" (Psalm 94).⁶⁴). On Thursday, they would recite "Raise joyous song to God our strength; sound the shofar to the God of Jacob" (Psalm 81).⁶⁵). On Friday, they would recite "God is King. He clothes Himself with grandeur. God has robed Himself. He has girded Himself with strength" (Psalm 93).⁶⁶). On the Sabbath, they would recite: "A psalm, a song for the Sabbath day" (Psalm 92).⁶⁷) concludes, this is "a song for the ultimate future which will be entirely Sabbath and rest for life everlasting." For the Musaf offering of the Sabbath, the song Haazinu (Deuteronomy, ch. 32) is recited. It is divided into six segments: haziv lech⁶⁸ just as it is read in the synagogue.⁶⁹. See Hilchot Tefilah 13:5. One segment is recited each Sabbath. After the song is completed on six Sabbaths, they would return to the beginning. In the afternoon on the Sabbath, they would recite from "Then Moses sang..." and from "Who is like You...."⁷⁰, Exodus 15:1-11) on one Sabbath afternoon, and then from that verse until the end of the song on the next Sabbath afternoon. The standard published text of Rosh HaShanah, loc. cit., states that on the third Sabbath they would recite the song of the well (Numbers 21:17 , but apparently the Rambam's version of the text did not include that point. For the Musaf offering of Rosh HaShanah, they would recite "Raise joyous song to God our strength."⁷¹ on the day of the new moon." If [Rosh HaShanah] fell on Thursday,⁷² they would recite "I have removed his shoulder from the burden" (Psalm 81:7).⁷³ 31b, it would appear that when Rosh HaShanah falls on Thursday, they would recite the second half of the psalm in the morning and the first half (which includes the verse concerning the sounding of the shofar) for the Musaf offering. The Rambam's ruling is based on the Jerusalem Talmud (Rosh HaShanah 4:8). In the afternoon on Rosh HaShanah, they would recite: "The voice of God causes the desert to tremble" (ibid. 29:8).⁷⁴) explains that this verse recalls the sounding of the shofar at Mount Sinai.

footnotes: ⁶⁰ These psalms are also recited as "the song of day" in our daily prayers to recall the Temple Service. ⁶¹ This psalm was associated with Sunday, for the world was created on Sunday and this psalm states how all existence is His [the Rambam's Commentary to the Mishnah (Tamid ⁶² For God's greatness was manifest in the division of the waters, the creation of the second day (ibid. ⁶³ For on this day, the earth - the place were judgment is carried out - came into existence (ibid. ⁶⁴ On this day, the sun and the moon were created and this song is a prayer that God will take retribution against those who worship these celestial bodies (ibid. ⁶⁵ On this day, animal life was created. This is truly wondrous and arouses within man a desire to sing praises to the Creator (ibid. ⁶⁶ For on this day, with the creation of man, God's work of creation was brought to its ultimate fulfillment, because man acknowledges God's Kingship (ibid. ⁶⁷ For God rested on the seventh day (Rosh HaShanah 31b). And as the Mishnah (Tamid, loc. cit. ⁶⁸ I.e., the Hebrew letters are an acronym for the words which begin the verses of these segments: Ha'azinu (32:1), Z'chor (32:7), Yarkiveihu (32:13), Vayar (32:19), Lu (32:29), Ki (32:40). ⁶⁹ I.e., as the Torah reading is divided up into aliyot ⁷⁰ The song of redemption after the splitting of the sea. They would read from the beginning of the song until "Who is like You" (Mi Chamocha ⁷¹ For this psalm also includes the verse "Sound the shofar ⁷² When Psalm 81 was recited as the psalm of the day. ⁷³ I.e., the second half of the psalm. Since the psalm was already recited in the morning, they did not desire to repeat it in its entirety. From Rosh HaShanah ⁷⁴ Rashi (Rosh HaShanah, loc. cit.

When Rosh Chodesh falls on the Sabbath, the song of Rosh Chodesh⁷⁵ takes priority over that of the Sabbath⁷⁶ offering. in order to publicize that the day is Rosh Chodesh.

footnotes: ⁷⁵ There is no Rabbinic source which is extant that mentions which psalm was recited on Rosh Chodesh. ⁷⁶ I.e., for the Musaf

On the Sabbath, the two bowls of frankincense⁷⁷ are offered on the altar's pyre together with the additional offerings before the wine libation that accompanied those offerings.⁷⁸ questions the Rambam's source for the concept that the offering of the frankincense preceded the wine libation. Rav Yosef Corcus explains that were there not a verse that teaches otherwise, we would think that the offering of the frankincense takes precedence over the additional offering as well. Hence once the additional offering has been brought, it is offered next. The order that was followed [for the sacrifices offered] in the morning is followed [for the sacrifices offered] in the afternoon⁷⁹ with the exception of the removal of the ashes from the outer altar,⁸⁰ and the inner altar in the afternoon, as stated in Chapter 3, Halachah 10. the arrangement of the arrays [of wood on the altar], and the lotteries which are only performed each day in the morning, as we explained.⁸¹

footnotes: ⁷⁷ That had been on the Golden Table together with the showbread. ⁷⁸ The Kessef Mishneh ⁷⁹ See Chapter 1, Halachah 10. ⁸⁰ The ashes were, by contrast, removed from the Menorah ⁸¹ See Chapter 2, Halachot 2 and 11, and Chapter 4, Halachah 8.