The following prayer was composed by Rabbi Meir ben Isaac.

Receive our prayer, accept our supplication in place of the fragrance of the continual morning offering.¹ Consider those who rise to praise Your Name, as though they had been privileged to remove the ashes from the Altar.²

footnotes: ¹ After the destruction of the Temple, prayers replaced the daily offerings. See Mesechet Berachos 26b. ² The removal of the ashes from the Altar was the first function of the sacrificial order.

Accept their worship [prayers] in the sanctuary [synagogues] of their exile as if it were the “Chavittin” in the Temple.³ Listen to our reading [of the Sh’ma] and the order of our Amidah prayers, as the burning of the limbs and fat pieces.⁴

footnotes: ³ These were daily meal offerings brought by the Kohen Gadol. ⁴ If these were not consumed on the Altar at night, they were placed at the sides of the Altar in the morning. See Mesechet Tamid 2:1.

Consider the spreading of our hands [in prayer] towards heaven, as the bringing up of the ashes to the heap.⁵ Consider our facing eastward [in prayer] as the wood on the Altar that faced eastward.⁶

footnotes: ⁵ The sacrificial ashes were heaped on the Altar. ⁶ See Mesechet Tamid 2:4.

May it be pleasant before You how they place their feet together at prayer,⁷ as the service of the [proper] kohain when he arranged the two wood piles.⁸ Count the steps of those who approach You in worship, as those of the kohanim in the Sanctuary who rushed to draw lots [to serve You].⁹

footnotes: ⁷ During the Amidah prayers. ⁸ One on the sacrificial Altar and one on the incense Altar. ⁹ The priests drew lots each day for the privilege of performing various services in the Temple.

May our rising early to pray at dawn, as the stars go up in song, be considered as those who announced the dawn, evoking the merit of Hebron.¹⁰ The presiding kohain ordered that a lamb be brought from the chamber [pen] of lambs, which was carefully examined [for blemishes].

footnotes: ¹⁰ Before the daily morning sacrifice was offered, they would go up on the roof to see if the daylight had reached Hebron, where the Patriarchs are buried.

From a golden vessel it was given to drink,¹¹ and was examined again by torchlight. The kohain who won the privilege of offering the daily sacrifice— and who allotted twelve of his brethren [the privilege of assisting him]—brought the lamb to the slaughter house.

footnotes: ¹¹ This was done to facilitate the skinning which was done later.

He delayed the slaughtering until the large gate was opened. He maneuvered his hand, up to his elbow, into the opening of the gate [to open one lock] two keys were needed for opening the gate.

When the door turned on its hinges, it would give out a creaking sound that was heard in the plain of Jericho. The diligent [kohanim] carefully bound [the lamb], binding the fore and hind legs as Isaac was bound on Mount Moriah.

The second ring merited that it be used for slaughtering,¹² both the morning and afternoon sacrifices were performed facing the sun.¹³ The blood was sprinkled twice against the four sides of the Altar— once on the northeast corner and once on the southwest corner.

footnotes: ¹² This ring was used to hold the head of the lamb when it was slaughtered. ¹³ In the morning it was offered in the northwest corner and in the evening in the northeast so as to face the sun.

The remaining blood was poured out at the southern base of the Altar; and the lamb had to be skinned, and totally consumed by fire as an offering to the Most High. The operation of the dissection [of the lamb] is too lengthy to describe, silence is better than to weary the congregation.

Nine kohanim performed the offering joined by three others who were privileged to perform the pan-offering, the fine flour offering and the wine libation. Then, on the western side of the ramp, the pieces were salted; and then they went into the Stone Chamber to read the [morning] Sh’ma.

At the signal they recited one blessing;¹⁴ they also recited the “Ten Commandments,” and an additional blessing on the Sabbath. They recited True and firm and the Avodah,¹⁵ and the “Priestly Blessing” [in which] they blessed the people a benificent blessing

footnotes: ¹⁴ After receiving a signal from the presiding kohain, they recited the blessing of “אַהֲבָה רַבָּה,” the blessing before the Sh’ma. ¹⁵ The seventeenth blessing of the Amidah.

New kohanim were selected by lot for the privilege of offering the incense, and he who was chosen once, could not repeat because it enriched the one who performed it. At the fourth lot, all kohanim participated, for the privilege of carrying the pieces to the square [Altar].¹⁶

footnotes: ¹⁶ The Altar was a square.

Then they sounded the “Magrephah” which produced many sounds,¹⁷ and its sound was heard in Jericho.¹⁸ Levites and kohanim were trained at its sound to be ready for song and worshipful kneeling.

footnotes: ¹⁷ The Magrephah had ten holes each of which was capable of producing ten different sounds. See Mesechet Arachin 10b. ¹⁸ Jericho was known as the city of psalms.

They quickly ran up the steps of the Vestibule, the kohanim who had to remove the ashes from the inner Altar took the basket of ashes and withdrew. Another cleaned the “Menorah”; rekindled the extinguished lamps, and took the vessel with the Menorah’s ashes and hurriedly went on his way.

Another kohain spread¹⁹ the burning coals with the back of the censer; he bowed and withdrew. Another heaped the incense on the coals from the center of the Altar outwards;²⁰ they taught him to spread them in this manner so that his arms should not be burned.

footnotes: ¹⁹ This kohain had the privilege of bringing burning coals from the outer-altar to the golden altar. ²⁰ Towards himself.

Trembling, they quickly withdrew during the burning of the incense,²¹ this was done secretly to atone for slander [which is done in secret]. Fixed according to the breaches²² were the number of prostrations [they made] to appease the living Almighty.

footnotes: ²¹ They were not permitted to have benefit from the holy aroma. ²² The Greeks made thirteen breaches in the wall by which they entered into Jerusalem.

Those who were girded with swords²³ pronounced the Divine Name as it is written, and not with its appellations when they recited one Priestly Blessing,²⁴ lifting their hands over their heads. Whenever the Kohain Gadol desired he could take part in the sacrificial order; the Vice Kohain Gadol would be at his right as they walked up the ramp [to the Altar].

footnotes: ²³ Kohanim were composed to soldiers who knew their duties in battle. ²⁴ Outside the temple, however, the Priestly Blessings were divided into three blessings as we have it today.

The other kohanim came near him and handed him the pieces upon which he laid his hands and threw them into the fire. And then into the special openings he poured the [wine] libations. The Vice Kohain Gadol stood and waved a cloth.²⁵

footnotes: ²⁵ This was a signal that the libations were completed.

The trumpeteers²⁶ came and stood next to Ben Arza²⁷ who with his thumb and middle finger caused the tsaltsal²⁸ was a musical instrument that could be heard at a distance. to be heard. When the Levites heard the sound, they chanted songs of praise; at the conclusion of each psalm, they sounded trumpets and prostrated themselves.

footnotes: ²⁶ These were kohanim. ²⁷ A member of the only family who knew how to make these sounds. ²⁸ The tsaltsal

This was the order of the daily service in the House of our God— may it be speedily restored. May the daily morning offering be fulfilled through our recounting of it, and serve as atonement for Jeshurun [Israel].

The same order of the morning sacrifice, and for the meal and wine offerings, was used for the evening sacrifice. Eleven kohanim were privileged to offer it,²⁹ two of whom held the two wooden logs.³⁰

footnotes: ²⁹ Two more than the morning sacrifice. ³⁰ Which were used to maintain the fires on the Altar.

The lamb offerings subdued and washed away iniquities; and the innocence of a year old child was brought upon the treasured [people]. These sacrifices were like a mighty advocate making it possible for righteousness to abide in the city of our God, may God [soon] restore it.

Be not silent [you Angels] appointed as guardians [of Jerusalem] say: “And You shall rise and be merciful.” May the Jerusalem built in heaven be established and be renowned on earth.

And may the great angel [Michael] rise to plead for his people that evil be removed from them. May their cry³¹ adorn You as a crown, and ascend the heavenly Altar as a burnt-offering.

footnotes: ³¹ Their cry of supplication.

And you, the awesome angel [Gabriel], who stands behind the veil of separation,³² recommend our righteousness and bind our merits together, as you once interceded favorably for Daniel, and thereby regained your original high rank.³³

footnotes: ³² Pargod refers to the separation between the sky and the Shechina. See Mesechet Berachos 18b. ³³ See Mesechet Yoma 77a for explanation of this incident.

On behalf of Israel, plead for justice, stand before the Master, Adonoy.³⁴ Let righteousness arouse His mercy as myrrh, and appear before Him with the attribute of mercy.

footnotes: ³⁴ This is addressed to Michael and Gabriel.

Angels of mercy!¹¹ Bring our plea for compassion before the Presence of the Lord of mercy. Angels of prayer! Cause our prayers to be heard before Him Who hears prayer. Angels of weeping! Cause our cries to be heard before Him Who listens to cries. Angels of tears! bring our tears before the King Who is appeased by tears. Intercede for us and amplify supplication and entreaty before the King, Almighty, Who is exalted and uplifted. Mention before Him, cause Him to hear of the Torah learning and good deeds of our ancestors who repose in the dust. May He remember their love and give life to their descendants so that the remnant of Jacob will not perish; for the flock of the faithful shepherd has become a disgrace; Israel the unique nation [has become] an example and a byword [of humiliation]. Hasten and answer us, God of our deliverance, and redeem us from all harsh decrees, deliver in Your abundant mercy Your righteous annointed and Your people.

footnotes: ¹¹ Some authorities omit this prayer because they object to the idea of praying to angels.

Master in heaven, we beseech You, as a captive implores his captor. All captives are ransomed with money, but Your people Israel [are redeemed] through compassion and supplication. Grant our petition and our request, that we not return empty-handed from before You.

Master in heaven, we beseech You, as a slave implores his master. We are oppressed and live in darkness, our souls are grieved from great affliction. We don’t have the strength to appease You, Master, do it for the sake of the covenant, which You made with our forefathers.

Guardian of Israel, guard the remnant of Israel, and let not Israel perish, who say, “Hear Israel.”

Guardian of the unique nation guard the remnant of the unique people and let not the unique nation perish, who proclaim the Oneness of Your Name, [saying:] Adonoy is our God, Adonoy is One.

Guardian of the holy nation, guard the remnant of the holy people and let not the holy nation perish who repeat the threefold sanctification to the Holy One.

You Who are appeased by pleas for mercy, are conciliated by supplications be appeased and conciliated to an afflicted generation for there is none else to help.