אַתָּה הוּא יְהֹוָה אֱלֹהֵֽינוּ You are Adonoy, our God,
שֶׁהִקְטִֽירוּ אֲבוֹתֵֽינוּ לְפָנֶֽיךָ before Whom our fathers burned
אֶת קְטֹֽרֶת הַסַּמִּים the incense of spices
בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ הָיָה קַיָּם when the Holy Temple was standing,
כַּאֲשֶׁר צִוִּֽיתָ אוֹתָם as You commanded them
עַל יְדֵי משֶׁה נְבִיאֶֽךָ by the hand of Moshe Your prophet,
כַּכָּתוּב בְּתוֹרָתֶֽךָ: as it is written in Your Torah:
Shemos 30:34-36
וַיֹּֽאמֶר יְהֹוָה אֶל־משֶׁה And Adonoy said to Moshe,
קַח־לְךָ סַמִּים “Take for yourself spices—
נָטָף וּשְׁחֵֽלֶת וְחֶלְבְּנָה stacte, onycha, and galbanum—69Galbanum 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
סַמִּים וּלְבֹנָה זַכָּה spices, and pure frankincense,
בַּד בְּבַד יִהְיֶה: [they] shall be in equal weights.
וְעָשִֽׂיתָ אֹתָהּ קְטֹֽרֶת You will make it into incense,
רֹֽקַח מַעֲשֵׂה רוֹקֵֽחַ a compound mixed by a compounder,
מְמֻלָּח טָהוֹר קֹֽדֶשׁ: salted,70The Hebrew word, memulach is rendered by Onkelos as mixed, to indicate that the spices should be well mixed together.—Rashi undefiled, and holy.
וְשָׁחַקְתָּ מִמֶּֽנָּה הָדֵק You will pulverize some of it very fine,
וְנָתַתָּה מִמֶּֽנָּה לִפְנֵי הָעֵדֻת and place it before the [Ark of] Testimony71This incense was offered each day upon the Innermost Altar which is inside the Tent of Meeting.—Rashi
בְּאֹֽהֶל מוֹעֵד in the Tent of Meeting,
אֲשֶׁר אִוָּעֵד לְךָ שָֽׁמָּה where I will meet with you;
קֹֽדֶשׁ קָדָשִׁים תִּהְיֶה לָכֶם: it will be to you holy of holies.”
וְנֶאֱמַר It is also written:
Shemos 30:7-8
וְהִקְטִיר עָלָיו אַהֲרֹן And Aharon shall burn upon it [the Altar]
קְטֹֽרֶת סַמִּים בַּבֹּֽקֶר בַּבֹּֽקֶר incense of spices every morning;
בְּהֵיטִיבוֹ אֶת־הַנֵּרֹת when he cleans the lamps
יַקְטִירֶֽנָּה: he will burn it.
וּבְהַעֲלֹת אַהֲרֹן אֶת־הַנֵּרֹת And when Aharon lights the lamps
בֵּין הָֽעַרְבַּֽיִם in the afternoon,
יַקְטִירֶֽנָּה he will burn it;
קְטֹֽרֶת תָּמִיד לִפְנֵי יְהֹוָה a constant incense-offering before Adonoy
לְדֹרֹתֵיכֶם: throughout your generations.
Maseches Kreisos 6a; Talmud Yerushalmi, Maseches Yoma 4:5
תָּנוּ רַבָּנָן The Rabbis taught:
פִּטּוּם הַקְּטֹֽרֶת כֵּיצַד How was the incense compounded?
שְׁלֹש מֵאוֹת וְשִׁשִּׁים וּשְׁמוֹנָה Three hundred and sixty-eight
מָנִים הָיוּ בָהּ, manim72A maneh is a weight; plural, manim. were comprised therein,
שְׁלֹש מֵאוֹת וְשִׁשִּׁים וַחֲמִשָּׁה three hundred and sixty-five
כְּמִנְיַן corresponding to
יְמוֹת הַחַמָּה the number of days in the solar year,
מָנֶה לְכָל יוֹם, one maneh for each day—
פְּרַס בְּשַּׁחֲרִית half in the morning
וּפְרַס בֵּין הָעַרְבָּֽיִם, and half in the afternoon.
וּשְׁלשָׁה מָנִים יְתֵרִים From the three remaining manim
שֶׁמֵּהֶם מַכְנִיס כֹּהֵן גָּדוֹל the Kohein Gadol brought
מְלֹא חָפְנָיו two handfuls [into the Holy of Holies]
בְּיוֹם הַכִּפּוּרִים, on Yom Kippur;
וּמַחֲזִירָן [for which purpose] they were put back
לְמַכְתֶּֽשֶׁת into the mortar
בְּעֶֽרֶב יוֹם הַכִּפּוּרִים, on the eve of Yom Kippur,
וְשׁוֹחֲקָן יָפֶה יָפֶה and ground [again] very thoroughly,
כְּדֵי שֶׁתְּהֵא דַקָּה מִן הַדַּקָּה, in order to make them very fine.
וְאַחַד עָשָׂר סַמָּנִים הָֽיוּ בָהּ, Eleven kinds of spices were used for it.
וְאֵֽלּוּ הֵן They were:
הַצֳּרִי וְהַצִּפֹּֽרֶן 1) balm, 2) onycha,
הַחֶלְבְּנָה וְהַלְּבוֹנָה 3) galbanum, 4) frankincense—
מִשְׁקַל שִׁבְעִים שִׁבְעִים מָנֶה, by weight, seventy maneh of each;
מוֹר וּקְצִיעָה 5) myrrh, 6) cassia,
שִׁבֹּֽלֶת נֵרְדְּ וְכַרְכֹּם 7) spikenard and 8) saffron—
מִשְׁקַל in weight
שִׁשָּׁה עָשָׂר שִׁשָּׁה עָשָׂר מָנֶה, sixteen maneh of each;
הַקּשְׁטְ שְׁנֵים עָשָׂר 9) twelve maneh of costus,
וְקִלּוּפָה שְׁלשָׁה 10) three of aromatic bark,
וְקִנָּמוֹן תִּשְׁעָה, and 11) nine of cinnamon.
[Also used in the incense compound were:]
בֹּרִית כַּרְשִׁינָה תִּשְׁעָה קַבִּין, Nine kabin73A kav is a sixth of a seah. of Carshina lye,
יֵין קַפְרִיסִין Cyprus wine [measuring]
סְאִין תְּלָתָא וְקַבִּין תְּלָתָא, three s’in and three kabin—
וְאִם אֵין לוֹ יֵין קַפְרִיסִין if he had no Cyprus wine,
מֵבִיא חֲמַר חִוַּרְיָן עַתִּיק, he could use strong white wine—
מֶֽלַח סְדוֹמִית רֹֽבַע הַקָּב, a fourth of a kab of Sodom salt,
מַעֲלֶה עָשָׁן כָּל שֶׁהוּא, and a minute quantity of maaleh ashan.74This herb causes the smoke of the burning incense to ascend in a straight line.
רַבִּי נָתָן הַבַּבְלִי אוֹמֵר Rabbi Nosson of Babylonia says,
אַף כִּפַּת הַיַּרְדֵּן “Jordan amber was added
כָּל שֶׁהוּא, of a minute quantity,
וְאִם נָֽתַן בָּהּ דְּבַשׁ and if one added honey,75Included are various sweeteners such as dates and other fruits.
פְּסָלָהּ it (the incense) became unfit;
וְאִם חִסַּר אַחַת מִכָּל סַמָּנֶֽיהָ and if one omitted76The same is true if one were to add to the prescribed number of eleven spices.—Etz Yosef any of its spices
חַיָּב מִיתָה: he was liable to the death penalty.”77The 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
רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר Rabbi Shimon ben Gamliel says:
הַצֳּרִי אֵינוֹ אֶלָּא שְׂרָף “The balm is nothing but sap
הַנּוֹטֵף מֵעֲצֵי הַקְּטָף, which drips from the balsam tree.
בֹּרִית כַּרְשִׁינָה לָמָּה הִיא בָֽאָה Why was the Carshina lye used?
כְּדֵי לְיַפּוֹת בָּהּ אֶת הַצִּפֹּרֶן To refine the onycha
כְּדֵי שֶׁתְּהֵא נָאָה. in order to make it pleasant.
יֵין קַפְרִיסִין לָמָּה הוּא בָא Why was Cyprus wine used?
כְּדֵי לִשְׁרוֹת בּוֹ אֶת הַצִפֹּרֶן The onycha was soaked in it
כְּדֵי שֶׁתְּהֵא עַזָּה. to give it a pungent odor.
וַהֲלֹא מֵי רַגְלַֽיִם Though the water of Raglayim78This water came from a well named Raglayim.—Kol Bo
יָפִין לָהּ was well suited for that purpose,
אֶלָּא שֶׁאֵין מַכְנִיסִין they did not bring
מֵי רַגְלַֽיִם בַּמִּקְדָּשׁ the water of Raglayim into the Temple
מִפְּנֵי הַכָּבוֹד: because it would be disrespectful.79Since 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
תַּנְיָא It was taught in a Boraysa:
רַבִּי נָתָן אוֹמֵר Rabbi Nosson says,
כְּשֶׁהוּא שׁוֹחֵק “While [the Kohein] ground [the incense]
אוֹמֵר he would say,
הָדֵק הֵיטֵב הֵיטֵב הָדֵק ‘Hodeik heiteiv, heiteiv hodeik,’
מִפְּנֵי שֶׁהַקּוֹל יָפֶה לַבְּשָׂמִים, because the sound80Some suggest that the sound of these specific words affects the spices. is good for the spices.
פִּטְּמָהּ לַחֲצָאִין If half81184 manim instead of 368. the quantity of incense was prepared
כְּשֵׁרָה it was acceptable,
לִשְׁלִישׁ but if only a third
וְלִרְבִֽיעַ or a fourth [of it was prepared]
לֹא שָׁמַֽעְנוּ: we have not heard82I.e., we did not hear our teachers expound this question.
[whether it was acceptable.”]
אָמַר רַבִּי יְהוּדָה Rabbi Yehuda said,
זֶה הַכְּלָל “This is the general rule:
אִם If [it was prepared with all its ingredients]
כְּמִדָּתָהּ in the correct proportion,
כְּשֵׁרָה it is acceptable
לַחֲצָאִין even if only half was prepared;
וְאִם חִסַּר אַחַת מִכָּל סַמָּנֶֽיהָ but if he left out any of its spices,
חַיָּב מִיתָה: he was liable for the death penalty.
תַּנְיָא It was taught in a Boraysa:
בַּר קַפָּרָא אוֹמֵר Bar Kappara says,
אַחַת לְשִׁשִּׁים אוֹ לְשִׁבְעִים שָׁנָה “Once in sixty or seventy years83The 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.
הָיְתָה בָאָה שֶׁל שִׁירַֽיִם the accumulated surplus was sufficient
לַחֲצָאִין: to provide half
[the yearly quantity of incense.”]
וְעוֹד תָּנֵי בַּר קַפָּרָא Bar Kappara also taught,
אִלּוּ הָיָה נוֹתֵן בָּהּ “If he would have put into it
קוֹרְטוֹב שֶׁל דְּבַשׁ a minute quantity of honey,
אֵין אָדָם יָכוֹל לַעֲמֹד no one could have withstood [resisted]
מִפְּנֵי רֵיחָהּ the scent.
וְלָֽמָּה אֵין מְעָרְבִין בָּהּ דְּבַשׁ Why was no honey mixed with it?
מִפְּנֵי שֶׁהַתּוֹרָה אָמְרָה Because the Torah says, (Vayikra 2:11)
כִּי כָל־שְׂאֹר וְכָל־דְּבַשׁ For any leaven or honey,
לֹא־תַקְטִֽירוּ מִמֶּֽנּוּ do not burn from them,
אִשֶּׁה לַיהוָֹה: [as] a fire-offering to Adonoy.”
Recite each of these verses three times:
יְהֹוָה צְבָאוֹת עִמָּֽנוּ Adonoy of Hosts is with us,
מִשְׂגָּב לָֽנוּ אֱלֹהֵי יַעֲקֹב a stronghold for us is the God of Yaakov,
סֶֽלָה: Selah!
יְהֹוָה צְבָאוֹת Adonoy of Hosts,
אַשְׁרֵי אָדָם בֹּטֵֽחַ בָּךְ: fortunate is the man who trusts in You.
יְהֹוָה הוֹשִֽׁיעָה Adonoy, deliver [us]!
הַמֶּֽלֶךְ יַעֲנֵֽנוּ בְיוֹם־קָרְאֵֽנוּ: The King will answer us on the day we call.
אַתָּה סֵֽתֶר לִי You are my shelter;
מִצַּר תִּצְּרֵֽנִי from distress You preserve me;
רָנֵּי פַלֵּט תְּסוֹבְבֵֽנִי with glad song of rescue, You envelop me,
סֶֽלָה: Selah!
וְעָרְבָה לַיהוָֹה Let Adonoy be pleased
מִנְחַת יְהוּדָה with the offerings of Yehudah
וִירוּשָׁלָֽםִ and Yerushalayim
כִּימֵי עוֹלָם וּכְשָׁנִים קַדְמֹנִיּוֹת: as in the days of old and in earlier years.
אַבַּיֵּי, הֲוָה מְסַדֵּר Abbaye listed
סֵֽדֶר הַמַּעֲרָכָה the order of the [daily] Altar service
מִשְּׁמָא דִגְמָרָא based on tradition,
וְאַלִּבָּא דְאַבָּא שָׁאוּל, and according to the opinion of Abba Shaul:
[the arranging on the Altar
מַעֲרָכָה גְדוֹלָה of the] great Pyre84This is the altar upon which the daily and other offerings were burned. This pyre was on the east side of the Altar.—Derech Chayim
קוֹדֶֽמֶת לְמַעֲרָכָה שְׁנִיָּה precedes the second pyre
[from which live coals are taken]
שֶׁל קְטֹֽרֶת, for the incense-offering;
וּמַעֲרָכָה שְׁנִיָּה שֶׁל קְטֹֽרֶת the second pyre of the incense-offering
קוֹדֶֽמֶת [is arranged] before
לְסִדּוּר שְׁנֵי גִזְרֵי עֵצִים, the placement of two logs
[on the large pyre85Each of these logs measured a square cubit. They were laid on to assure a sufficiently large fire.—Derech Chayim ]
וְסִדּוּר שְׁנֵי גִזְרֵי עֵצִים קֽוֹדֶם the placement of the two logs precedes
לְדִשּׁוּן the removal of the ashes
מִזְבֵּֽחַ הַפְּנִימִי, from the inner Altar;
וְדִשּׁוּן מִזְבֵּֽחַ הַפְּנִימִי the removal of the ashes from the inner Altar
קֽוֹדֶם precedes
לְהַטָּבַת חָמֵשׁ נֵרוֹת, the cleaning of five lamps
[of the Menorah];86These were the five westernmost lamps of the Menorah.—Derech Chayim
וְהַטָּבַת חָמֵשׁ נֵרוֹת קוֹדֶֽמֶת the cleaning of the five lamps precedes
לְדַם הַתָּמִיד, [sprinkling] the blood of the daily-offering;
וְדַם הַתָּמִיד קֽוֹדֶם the blood of the daily-offering precedes
לְהַטָּבַת שְׁתֵּי נֵרוֹת, the cleaning of the [remaining] two lamps;
וְהַטָּבַת שְׁתֵּי נֵרוֹת קוֹדֶֽמֶת the cleaning of the two lamps precedes
לִקְטֹֽרֶת, the incense-offering;
וּקְטֹֽרֶת קוֹדֶֽמֶת the incense-offering precedes
לְאֵבָרִים, [burning] the limbs [of the daily-offering];
וְאֵבָרִים burning the limbs
לְמִנְחָה, [precedes] the meal-offering;87A meal-offering accompanied each daily burnt-offering.
וּמִנְחָה the meal-offering [precedes]
לַחֲבִתִּין, the baking-pan-offering;88These 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.
וַחֲבִתִּין the baking-pan-offerings [precede]
לִנְסָכִין, the wine libations;
וּנְסָכִין the wine-libations [precede]
לְמוּסָפִין, the Mussaf-offering;89Mussaf offerings were brought on Shabbos, Rosh Chodesh, and on Festivals when work is totally forbidden.
וּמוּסָפִין the Mussaf-offering [precedes]
לְבָזִיכִין, the two bowls of frankincense;90Two bowls of frankincense were placed near the shewbreads every Shabbos.
וּבָזִיכִין קוֹדְמִין and the two bowls of frankincense precede
לְתָמִיד שֶׁל בֵּין הָעַרְבָּֽיִם, the daily afternoon-offering,
שֶׁנֶּאֱמַר for it is said, (Vayikra 6:5)
וְעָרַךְ עָלֶֽיהָ “And [the Kohein] shall arrange on it
הָעֹלָה the burnt-offering,
וְהִקְטִיר עָלֶֽיהָ חֶלְבֵי הַשְּׁלָמִים, and burn on it the fat of the peace-offerings.”
עָלֶֽיהָ הַשְׁלֵם Therewith complete91The Hebrew word shelamim is here interpreted to indicate completion (from the root shola¯m).—Rashi, Maseches Yoma 33a
כָּל הַקָּרְבָּנוֹת כֻּלָּם: all the offerings [of the day.]
The following is the prayer of Rabbi Nechunya ben Hakanah:
אָֽנָּא, בְּכֹֽחַ גְּדֻלַּת יְמִינְךָ Please, by the force of Your great right hand,
תַּתִּיר צְרוּרָה: release the bound one.
קַבֵּל רִנַּת עַמְּךָ Accept the prayer of Your people;
שַׂגְּבֵֽנוּ טַהֲרֵֽנוּ נוֹרָא: strengthen us, purify us, Awesome One!
נָא גִבּוֹר Please! Mighty One,
דּוֹרְשֵׁי יִחוּדְךָ those who seek Your Unity,
כְּבָבַת שָׁמְרֵם: preserve them like the pupil [of Your eye].
בָּרְכֵם טַהֲרֵם Bless them, purify them;
רַחֲמֵי the compassion of
צִדְקָתְךָ Your benevolent righteousness
תָּמִיד גָּמְלֵם: [may You] always bestow upon them.
חֲסִין קָדוֹשׁ Mighty, Holy One,
בְּרֹב טוּבְךָ in Your abundant goodness,
נַהֵל עֲדָתֶֽךָ: lead Your community.
יָחִיד גֵּאֶה לְעַמְּךָ פְּנֵה, Unique One, Exalted, turn to Your people
זוֹכְרֵי קְדֻשָּׁתֶֽךָ: who are mindful of Your holiness.
שַׁוְעָתֵֽנוּ קַבֵּל וּשְׁמַע צַעֲקָתֵֽנוּ Accept our prayer and hear our cry,
יוֹדֵֽעַ תַּעֲלוּמוֹת: [You] Who knows hidden thoughts.
בָּרוּךְ שֵׁם Blessed [is His] Name,
כְּבוֹד מַלְכוּתוֹ Whose glorious kingdom
לְעוֹלָם וָעֶד: is forever and ever.
רִבּוֹן הָעוֹלָמִים אַתָּה צִוִּיתָֽנוּ Master of the Worlds, You commanded us
לְהַקְרִיב קָרְבַּן הַתָּמִיד to bring the Daily offering
בְּמוֹעֲדוֹ at its appointed time;
וְלִהְיוֹת כֹּהֲנִים בַּעֲבוֹדָתָם and have the Kohanim perform their service,
וּלְוִיִּם and the Levites
בְּדוּכָנָם [sing and play music] on the platform,
וְיִשְׂרָאֵל and the Yisraelites
בְּמַעֲמָדָם, [attend] at their Ma’amad.92All 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 Yisraelites at the services.
וְעַתָּה בַּעֲוֹנוֹתֵֽינוּ And now, because of our sins,
חָרַב בֵּית הַמִּקְדָּשׁ the Holy Temple is destroyed,
וּבֻטַּל הַתָּמִיד and the Daily offering discontinued;
וְאֵין לָֽנוּ לֹא כֹהֵן בַּעֲבוֹדָתוֹ we have neither a Kohein at his service,
וְלֹא לֵוִי בְּדוּכָנוֹ nor a Levite on his platform,
וְלֹא יִשְׂרָאֵל בְּמַעֲמָדוֹ. nor an Yisraelite at his Ma’amad.
לָכֵן יְהִי רָצוֹן מִלְּפָנֶֽיךָ Therefore let it be Your will
יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ Adonoy, our God, and God of our fathers,
שֶׁיְּהֵא שִֽׂיחַ שִׂפְתוֹתֵֽינוּ that the prayer of our lips
חָשׁוּב וּמְקֻבָּל be considered, and accepted
וּמְרֻצֶּה לְפָנֶֽיךָ and regarded favorably before You,
כְּאִלּוּ הִקְרַֽבְנוּ קָרְבַּן הַתָּמִיד as if we had offered the Daily offering
בְּמוֹעֲדוֹ at its appointed time,
וְעָמַֽדְנוּ עַל מַעֲמָדוֹ: and stood in attendance at its service,
On Shabbos, add:
וּבְיוֹם הַשַּׁבָּת On the Sabbath day [the offering is]:
שְׁנֵי־כְבָשִׂים בְּנֵי־שָׁנָה תְּמִימִם two male yearling lambs without blemish;
וּשְׁנֵי עֶשְׂרֹנִים סֹֽלֶת two tenths [of an ephah] of fine flour
מִנְחָה for a meal-offering
בְּלוּלָה בַשֶּֽׁמֶן וְנִסְכּוֹ: mixed with the [olive] oil, and its libation.93All libations are of wine, measured according to the animal brought as a sacrifice.
עֹלַת שַׁבַּת בְּשַׁבַּתּוֹ This is the burnt-offering for every Sabbath,
עַל־עֹלַת הַתָּמִיד in addition to the daily burnt-offering
וְנִסְכָּהּ: and its libation.
The following sequence of Mish-nayos and the selection from Sifra “Rabbi Yishmael Says,” were inserted after the Scriptural selections dealing with daily- offerings in order to give every Jew the opportunity to study/ recite daily, the minimum of selections from Scripture, Mishnah, and Talmud. Even though Sifra is not actually a Talmudic tractate, it is a Tanaitic expansion of Mishnah. (See Shulchan Aruch, Orach Chaim 50:1).
The following are Mishnahyos found in the fifth chapter of Maseches Zevachim.
משנה א MISHNAH I
אֵיזֶהוּ מְקוֹמָן שֶׁל זְבָחִים Where are the offerings slaughtered
[in the Holy Temple?]
קָדְשֵׁי קָדָשִׁים שְׁחִיטָתָן The holiest of offerings94These include all burnt-offerings, sin-offerings and guilt-offerings. are slaughtered
בַּצָּפוֹן on the north side [of the Altar].
פָּר וְשָׂעִיר שֶׁל יוֹם הַכִּפּוּרִים The bullock and he-goat of Yom Kippur
שְׁחִיטָתָן בַּצָּפוֹן are slaughtered on the north side,
וְקִבּוּל דָּמָן and their blood is received95The blood was received directly from the throat of the animal.
בִּכְלִי שָׁרֵת בַּצָּפוֹן in a sacred vessel, on the north side.
וְדָמָן טָעוּן הַזָּיָה Their blood must be thrown
עַל בֵּין הַבַּדִּים between the poles96The 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]. [of the Ark],
וְעַל הַפָּרֹֽכֶת and in front of the curtain97Separating the Holy of Holies from the Holy.
וְעַל מִזְבַּח הַזָּהָב and upon the Gold Altar;98The Gold Altar stood inside the Holy confines, whereas the Copper or Outer Altar stood in the Courtyard.
מַתָּנָה אַחַת מֵהֶן [omission of] any one of these applications
מְעַכָּֽבֶת: prevents [atonement].99Atonement was achieved only upon completion of the service of sprinkling the blood.
שְׁיָרֵי הַדָּם The remainder of the blood [in the vessel]
הָיָה שׁוֹפֵךְ he [the Kohein] would pour
עַל יְסוֹד מַעֲרָבִי on the western base
שֶׁל מִזְבֵּֽחַ הַחִיצוֹן of the Outer Altar;
אִם לֹא נָתַן [but] if he did not do so,
לֹא עִכֵּב: it did not prevent [atonement].
משנה ב MISHNAH II
פָּרִים הַנִּשְׂרָפִים The bullocks that are burned entirely,
וּשְׂעִירִים הַנִּשְׂרָפִים and the he-goats that are burned entirely,100A 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.
שְׁחִיטָתָן בַּצָּפוֹן are slaughtered on the north side,
וְקִבּוּל דָּמָן and their blood is received
בִּכְלִי שָׁרֵת בַּצָּפוֹן in a sacred vessel, on the north side;
וְדָמָן טָעוּן הַזָּיָה their blood must be thrown
עַל הַפָּרֹֽכֶת in front of the curtain101Separating the Holy of Holies from the Holy.
וְעַל מִזְבַּח הַזָּהָב and upon the Gold Altar;
מַתָּנָה אַחַת מֵהֶן [omission of] any one of these applications
מְעַכָּֽבֶת: prevents [atonement].
שְׁיָרֵי הַדָּם The remainder of the blood [in the vessel]
הָיָה שׁוֹפֵךְ he [the Kohein] would pour
עַל יְסוֹד מַעֲרָבִי on the western base
שֶׁל מִזְבֵּֽחַ הַחִיצוֹן of the Outer Altar;
אִם לֹא נָתַן [but] if he did not do so,
לֹא עִכֵּב it did not prevent [atonement].
אֵֽלּוּ וָאֵֽלּוּ נִשְׂרָפִין These [offerings] and those102This includes the Yom Kippur offerings mentioned in Mishnah I. are burned
בְּבֵית הַדָּֽשֶׁן: at the place where the ashes were put.103The 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 Yisraelite.
משנה ג MISHNAH III
חַטֹּאת הַצִּבּוּר וְהַיָּחִיד The communal and individual sin-offerings—
אֵֽלּוּ הֵן חַטֹּאת הַצִּבּוּר these are the communal sin-offerings:
שְׂעִירֵי רָאשֵׁי חֳדָשִׁים The he-goats offered on Rosh Chodesh
וְשֶׁל מוֹעֲדוֹת and on the Festivals
שְׁחִיטָתָן בַּצָּפוֹן are slaughtered on the north side,
וְקִבּוּל דָּמָן and their blood must be received
בִּכְלִי שָׁרֵת בַּצָּפוֹן in a sacred vessel, on the north side;
וְדָמָן טָעוּן אַרְבַּע מַתָּנוֹת their blood requires four applications
עַל אַרְבַּע קְרָנוֹת, [one] on each of the four corners.104Of the Outer Altar.
כֵּיצַד How [was this done]?
עָלָה He [the Kohein] went up
בַכֶּֽבֶשׁ the ramp [of the Altar]105The 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.
וּפָנָה לַסּוֹבֵב and turned to the ledge [bordering the Altar];
וּבָא לוֹ לְקֶֽרֶן דְּרוֹמִית מִזְרָחִית, he came to the southeast corner,
מִזְרָחִית צְפוֹנִית, the northeast corner,
צְפוֹנִית מַעֲרָבִית, the northwest corner,
מַעֲרָבִית דְּרוֹמִית, the southwest corner.106At each of these corners, he would apply the blood.
שְׁיָרֵי הַדָּם הָיָה שׁוֹפֵךְ He poured the rest of the blood
עַל יְסוֹד דְּרוֹמִי at the southern base [of the Altar].
וְנֶאֱכָלִין These offerings were eaten
לִפְנִים מִן הַקְּלָעִים within the Temple Courtyard
לְזִכְרֵי כְהֻנָּה by the male Kohanim,
בְּכָל מַאֲכָל prepared in any fashion,107It could be cooked or roasted.
לְיוֹם וָלַֽיְלָה on that day and [the following] night
עַד חֲצוֹת: until midnight.
משנה ד MISHNAH IV
הָעוֹלָה The burnt-offering
קֹֽדֶשׁ קָדָשִׁים is one of the holiest offerings.
שְׁחִיטָתָהּ בַּצָּפוֹן It is slaughtered on the north side
וְקִבּוּל דָּמָהּ בִּכְלִי שָׁרֵת and its blood is received in a sacred vessel
בַּצָּפוֹן on the north side;
וְדָמָהּ טָעוּן שְׁתֵּי מַתָּנוֹת its blood requires two applications
שֶׁהֵן אַרְבַּע which are [like] four.108The 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.
וּטְעוּנָה הֶפְשֵׁט וְנִתּֽוּחַ It must be skinned, severed into parts,
וְכָלִיל לָאִשִּׁים: and totally consumed by the fire.109The Kohanim received no part of the meat which was burned, but they shared in the hide.
משנה ה MISHNAH V
זִבְחֵי שַׁלְמֵי צִבּוּר Communal peace-offerings110The communal peace-offering were the two lambs offered on Shavuos (Vayikra 23:20).
וַאֲשָׁמוֹת, and guilt-offerings.
אֵֽלּוּ הֵן אֲשָׁמוֹת These are the guilt-offerings:
אֲשַׁם גְּזֵלוֹת the guilt-offering for robbery,111This offering was brought when a person denied and swore falsely that he had been entrusted with something for safekeeping.
אֲשַׁם the guilt-offering
מְעִילוֹת for unauthorized use of sacred objects,
אֲשַׁם the guilt-offering
שִׁפְחָה חֲרוּפָה for violating a betrothed handmaiden,112Brought only when the handmaiden was half-slave, half-free and was betrothed to an Yisraelite servant.
אֲשַׁם נָזִיר the guilt-offering of a Nazirite,113Brought by a Nazirite who had become ritually defiled by a dead body.
אֲשַׁם מְצוֹרָע the guilt-offering of a metzora,114Brought by the metzora when he was cured and declared undefiled by the Kohein.
אָשָׁם תָּלוּי, the guilt-offering for suspension.115Brought by a person in doubt whether an act he had committed required a sin-offering.
שְׁחִיטָתָן בַּצָּפוֹן These are slaughtered on the north side
וְקִבּוּל דָּמָן בִּכְלִי שָׁרֵת and their blood received in a sacred vessel
בַּצָּפוֹן, on the north side;
וְדָמָן טָעוּן שְׁתֵּי מַתָּנוֹת their blood requires two applications
שֶׁהֵן אַרְבַּע, which are [like] four.116See note 108 on Mishnah IV.
וְנֶאֱכָלִין These [offerings] were eaten
לִפְנִים מִן הַקְּלָעִים within the Courtyard
לְזִכְרֵי כְהֻנָּה by the male Kohanim,
בְּכָל מַאֲכָל prepared for eating in any fashion117See note 107 on Mishnah III.
לְיוֹם וָלַֽיְלָה on that day and [the following] night
עַד חֲצוֹת: until midnight.
משנה ו MISHNAH VI
הַתּוֹדָה The thanksgiving-offering118The 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.
וְאֵיל נָזִיר and the ram of the Nazirite119The ram was brought by a Nazirite at the termination of his vow.
קָדָשִׁים קַלִּים are of lesser sanctity.
שְׁחִיטָתָן They are slaughtered
בְּכָל־מָקוֹם בָּעֲזָרָה anywhere in the Temple Courtyard,120These offerings did not have to be slaughtered or have their blood received on the north side of the Altar.
וְדָמָן טָעוּן שְׁתֵּי מַתָּנוֹת and their blood requires two applications
שֶׁהֵן אַרְבַּע, which are [like] four;
וְנֶאֱכָלִין בְּכָל־הָעִיר they may be eaten anywhere in the city121The city of Yerushalayim.
לְכָל־אָדָם by anyone,122Any Yisraelite who was circumcised and ritually clean could eat of these offerings. Females were also permitted to eat of these offerings.
בְּכָל־מַאֲכָל and prepared for eating in any fashion,
[and may be eaten]
לְיוֹם וָלַֽיְלָה on that day and the following night
עַד־חֲצוֹת, until midnight.
הַמּוּרָם מֵהֶם The portion given to the Kohanim,123The Kohanim received the shoulder and right shank as their portion. They also received a portion of the meal-offerings which accompanied the meat-offerings.
כַּיּוֹצֵא בָהֶם has the same rule,
אֶלָּא שֶׁהַמּוּרָם נֶאֱכָל לַכֹּהֲנִים but may be eaten only by the Kohanim,
לִנְשֵׁיהֶם וְלִבְנֵיהֶם וּלְעַבְדֵיהֶם: their wives, children, and slaves.124Their 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.]
משנה ז MISHNAH VII
שְׁלָמִים The peace-offerings
קָדָשִׁים קַלִּים are [also] of lesser sanctity.
שְׁחִיטָתָן They are slaughtered
בְּכָל מָקוֹם בָּעֲזָרָה anywhere in the Courtyard,
וְדָמָן טָעוּן שְׁתֵּי מַתָּנוֹת and their blood requires two applications
שֶׁהֵן אַרְבַּע, which are [like] four.
וְנֶאֱכָלִין בְּכָל הָעִיר They may be eaten anywhere in the city
לְכָל אָדָם by anyone,
בְּכָל מַאֲכָל and prepared for eating in any fashion,
לִשְׁנֵי יָמִים וְלַֽיְלָה אֶחָד: for two days and one night.125That day, the following night and the following day.
הַמּוּרָם מֵהֶם The portion given to the Kohanim
כַּיּוֹצֵא בָהֶם has the same rule,
אֶלָּא שֶׁהַמּוּרָם נֶאֱכָל לַכֹּהֲנִים but may be eaten only by the Kohanim,
לִנְשֵׁיהֶם וְלִבְנֵיהֶם וּלְעַבְדֵיהֶם: their wives, children, and slaves.
משנה ח MISHNAH VIII
הַבְּכוֹר וְהַמַּעֲשֵׂר Firstborn animals, the tithe of cattle
וְהַפֶּֽסַח and the Passover-offering (Pascal lamb)
קָדָשִׁים קַלִּים are [also] of lesser sanctity.
שְׁחִיטָתָן They are slaughtered
בְּכָל מָקוֹם בָּעֲזָרָה anywhere in the Temple Courtyard,
וְדָמָן טָעוּן מַתָּנָה אֶחָת and their blood requires one application
וּבִלְבָד provided that it is applied
שֶׁיִּתֵּן כְּנֶֽגֶד הַיְּסוֹד, above the base (of the Altar).126The blood was applied on the wall of the Altar which was above the base. [Not all its walls were above the base.]
שִׁנָּה בַאֲכִילָתָן They differ in their consumption:
הַבְּכוֹר נֶאֱכָל לַכֹּהֲנִים The firstborn is eaten only by Kohanim,
וְהַמַּעֲשֵׂר לְכָל אָדָם, while the tithe may be eaten by any person.
וְנֶאֱכָלִין בְּכָל הָעִיר They may be eaten anywhere in the city,
בְּכָל מַאֲכָל and prepared for eating in any fashion,
לִשְׁנֵי יָמִים וְלַֽיְלָה אֶחָד: and may be eaten for two days and one night.
הַפֶּֽסַח The Pascal lamb
אֵינוֹ נֶאֱכָל אֶלָּא בַלַּֽיְלָה must be eaten only at night127The night of Passover.
וְאֵינוֹ נֶאֱכָל אֶלָּא עַד חֲצוֹת and only until midnight;
וְאֵינוֹ נֶאֱכָל and it may not be eaten
אֶלָּא לִמְנוּיָו except by those registered for it,
וְאֵינוֹ נֶאֱכָל אֶלָּא צָלִי: and it may only be eaten when spit-roasted.128Never cooked, baked, rare, or raw.
רַבִּי יִשְׁמָעֵאל אוֹמֵר Rabbi Yishmael says:
בִּשְׁלשׁ עֶשְׂרֵה מִדּוֹת through thirteen methods
הַתּוֹרָה נִדְרֶֽשֶׁת בָּהֵן: the Torah is expounded:
1) [A conclusion drawn]
מִקַּל from a minor or lenient law,
וָחֹֽמֶר, to a major or more strict one.
וּמִגְּזֵרָה שָׁוָה, 2) A clarification based on identical words
or terms in the Biblical text.
מִבִּנְיַן אָב מִכָּתוּב אֶחָד, 3) A principle derived from one Biblical text
וּמִבִּנְיַן אָב מִשְּׁנֵי כְתוּבִים, or from two Biblical texts.
מִכְּלָל וּפְרָט, 4) A rule followed by a detail.
וּמִפְּרָט וּכְלָל, 5) A detail followed by a rule.
כְּלָל וּפְרָט 6) A rule followed by a detail,
וּכְלָל which is in turn followed by a rule,
אִי אַתָּה דָן אֶלָּא כְּעֵין הַפְּרָט, may infer only what is similar to the detail.
מִכְּלָל שֶׁהוּא צָרִיךְ 7) When a general rule requires
לִפְרָט an explicit rule;
וּמִפְּרָט שֶׁהוּא צָרִיךְ לִכְלָל, when an explicit rule requires generalization.
כָּל דָּבָר שֶׁהָיָה בִּכְלָל 8) Something included in a general rule,
וְיָצָא מִן הַכְּלָל לְלַמֵּד which was singled out to teach—
לֹא לְלַמֵּד עַל עַצְמוֹ יָצָא was not singled out to teach about itself,
אֶלָּא לְלַמֵּד but to teach (something new)
עַל הַכְּלָל כֻּלּוֹ יָצָא, concerning the rule as a whole.
כָּל דָּבָר שֶׁהָיָה בִּכְלָל 9) Something that was included in a rule
וְיָצָא לִטְעֹן טֹֽעַן אֶחָד and was singled out in a case
שֶׁהוּא כְעִנְיָנוֹ similar to its rule,
יָצָא לְהָקֵל —it was singled out to lessen
וְלֹא לְהַחֲמִיר, not to increase the severity of the case.
כָּל דָּבָר שֶׁהָיָה בִּכְלָל 10) Something that was included in a rule
וְיָצָא לִטְעֹן טֹֽעַן אַחֵר and was singled out in a case
שֶׁלֹּא כְעִנְיָנוֹ which is not similar to its rule,
יָצָא לְהָקֵל —it was singled out either to lessen
וּלְהַחֲמִיר, or to increase the severity of the case.
כָּל דָּבָר שֶׁהָיָה בִּכְלָל 11) Something that was included in a rule
וְיָצָא לִדּוֹן בַּדָּבָר הֶחָדָשׁ and was singled out for a new stipulation—
אִי אַתָּה יָכוֹל לְהַחֲזִירוֹ לִכְלָלוֹ does not revert to its rule
עַד שֶׁיַּחֲזִירֶֽנּוּ הַכָּתוּב לִכְלָלוֹ unless Scripture restores it to its rule
בְּפֵרוּשׁ, expressly.
דָּבָר הַלָּמֵד מֵעִנְיָנוֹ 12) A matter deduced from its context,
וְדָבָר הַלָּמֵד מִסּוֹפוֹ, or from a subsequent expression.
וְכֵן שְׁנֵי כְתוּבִים 13) Also, two passages that
הַמַּכְחִישִׁים זֶה אֶת זֶה contradict each other
עַד שֶׁיָּבֹא הַכָּתוּב הַשְּׁלִישִׁי until a third passage
וְיַכְרִֽיעַ בֵּינֵיהֶם: reconciles them.
חזן: יְהִי רָצוֹן מִלְּפָנֶֽיךָ May it be Your will
יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ Adonoy, our God and God of our fathers,
שֶׁיִּבָּנֶה בֵּית הַמִּקְדָּשׁ that the Holy Temple be rebuilt
בִּמְהֵרָה בְיָמֵֽינוּ speedily in our days:
וְתֵן חֶלְקֵֽנוּ בְּתוֹרָתֶֽךָ: and grant us our share in Your Torah.
וְשָׁם נַעֲבָדְךָ בְּיִרְאָה And there we will serve You reverently
כִּימֵי עוֹלָם as in the days of old,
וּכְשָׁנִים קַדְמוֹנִיּוֹת: and in earlier years.