משנה: בְּכָל יוֹם מַקְרִיב פַּרְס בְּשַׁחֲרִית וּפַרְס בֵּין הָעַרְבַּיִם וְהַיּוֹם מוֹסִיף מְלֹא חָפְנָיו. בְּכָל־יוֹם הָיְתָה דַקָּה וְהַיּוֹם דַּקָּה מִן הַדַּקָּה׃ בְּכָל־יוֹם הַכֹּהֲנִים עוֹלִין בְּמִזְרָחוֹ וְיוֹרְדִין בְּמַעֲרָבוֹ וְהַיּוֹם עוֹלִין בָאֶמְצַע וְיוֹרְדִין בָּאֶמְצַע. רִבִּי יְהוּדָה אוֹמֵר לְעוֹלָם כֹּהֵן גָּדוֹל עוֹלֶה בָאֶמְצַע וְיוֹרֵד בָּאֶמְצַע. בְּכָל יוֹם כֹּהֵן גָּדוֹל מְקַדֵּשׁ יָדָיו וְרַגְלָיו מִן הַכִּיּוֹר וְהַיּוֹם מִן הַקִּיתוֹן שֶׁל זָהָב. רִבִּי יְהוּדָה אוֹמֵר לְעוֹלָם כֹּהֵן גָּדוֹל מְקַדֵּשׁ יָדָיו וְרַגְלָיו מִן הַקִּיתוֹן שֶׁל זָהָב׃ MISHNAH: Every day he sacrifices one half88Latin pars, -rtis, f The full portion was the weight of one mina, or 25/24 of a Roman pound (cf. Note 64). in the morning and one half in the evening, but on this day he adds a fistful89The incense to be burned in the Holiest of Holies, in contrast to the larger amount burned on the incense altar in the sanctuary.. Every day it was fine but this day finese90Incense to be burned on the altar is just called “incense” but the one destined for the Holiest of Holies has to be “fine incense” (Lev. I 6:8); it is inferred that it has to be finer than regular incense.. Every day the Cohanim ascend on the East side {of the ramp} and descend on the West side, but this day they91“They” are only the High Priest, who this day does the sacral acts unaided. There is no danger of a traffic jam. ascend and descend in the middle. Rebbi Jehudah says, the High Priest always ascends in the middle and descendes in the middle.
Every day the High Priest sanctifies his hands and legs from the basin put this day from a gold pitcher92Identified by Buxtorf as Latin cothon, Greek κώθων, but this denotes a drinking vessel, not a pitcher.. Rebbi Jehudah says, always the High Priest sanctifies his hands and legs from a gold pitcher.
הלכה: פִּיטּוּם הַקְּטֹוֹרֶת. הַצֳּרִי וְהַצִּפּוֹרֶן הַחֶלְבְּנָה וְהַלְּבוֹנָה מִשְׁקַל שִׁבְעִים שִׁבְעִים מְנָה. מוֹר וּקְצִיעָה שִׁיבּֽוֹלֶת נֵרְדְּ וְכַרְכּוֹם מִשְׁקַל שִׁשָּׁה עָשָׂר שִׁשָּׁה עָשָׂר מְנָה. קוֹשְׁטְ שְׁנֵים עָשָׂר. קִילּוּפָה שְׁלֹשָׁה. קִינָּמוֹן תִּשְׁעָה. נִמְצֵאתָ אוֹמֵר. שְׁלֹש מֵאוֹת וְשִׁשִּׁים וּחָמֵשׁ מָנִים הָיוּ כְּנֶגֶד יְמוֹת הַשָּׁנָה. וּשְׁלֹשָׁה שֶׁלְאוֹתוֹ הַיּוֹם. הָדָא הִיא דְתַנִּינָן. וְהַיּוֹם מוֹסִיף מְלֹא חָפְנָיו. כַּרְשִׁינָה תִּשְׁעַת קַבִּין. יֵין (קפניסין) [קַפְרִיסִין] שָׁלֹשׁ סְאִין וְשָׁלֹשׁ קַבִּין. אִם אֵין לוֹ יֵין (קפניסין) [קַפְרִיסִין] מֵבִיא חֲמַר חִיוַּורְיָן עַתִּיק. מֶֽלַח סְדוֹמִית רוֹבַע. מַעֲלֶה עָשָׁן כָּל־שֶׁהוּא. רִבִּי נָתָן אוֹמֵר. אַף (קפרת) [כִּיפַּת] הַיַּרְדֵּן כָּל־שֶׁהוּא. נָתַן בָּהּ דְּבַשׁ פְּסָלָהּ. חִסַּר בָּהּ אַחַת מִסַּמְמָנֶיהָ חַייָב מִיתָה. HALAKHAH: 117Babli Keritut6a/b. The compounding of the incense: balsamum, and cloves, galbanum and frankincense, each in the weight of 70 maneh118It is not obvious whether the reference is to the Semitic maneh, 60 šeqel, or the Greek mnā, 100 denar (drachmē). In the rabbinic system 1 šeqel = 2 denar. Since in all other circumstances we find that מנה denotes 100 denar (weight or money) there is no reason to assume that here the situation is different, even though the traditional vocalization in this context is מָנֶה.. Myrrh and cassia, spicenard and saffron, each in the weight of sixteen maneh. Costus twelve, bark three, cinnamon nine. You find that there were 365 maneh according to the days of the year and three for this day119The total amount adds up to 368 maneh.. That is what we have stated: “but on this day he adds a fistful.” Carshina120Name of a plant, usually leeks (in Arabic, peas or a related vegetable.) In the Babli, “Carshina lye“; as shown by the next paragraph, this must be the reading here also. Qab as a volume is a fluid measure. nine qab, (Qanrisin) [caper]121The text in parentheses is the scribe’s, the one in brackets the corrector’s. Since the scribe was very consistent in his spelling of the name, this is not a scribal error and the corrector’s has to be classified as copied from the Babli. The word used by the scribe is a hapax, its meaning is unknown. If it is from قنّار “small onions”, the meaning of the Yerushalmi term is close to the of the Babli, wine with added vegetable aroma. wine three seah and three qab. If he has no (Qanrisin) [caper] wine he brings aged whitish wine. Sodom salt122Dead Sea salt. a quarter. Some smoke producing herb. Rebbi Nathan says, also some (Qafra) [Kifa]123Here also the corrector’s version in brackets is the Babli text, against the scribe’s in parentheses. An aromatic plant also mentioned in Tosephta Demai 1:29 (cf. S.Liebermann, Tosefta ki-fshutah, Zeraim vol, 1, New York 1955, p. 208). of the Jordan. If he added honey he invalidated it. If he left out one of its ingredients he is liable for death124Babli 53a.
Again spelling of corrector following the Babli. Probably the Babylonian pronunciation of qtaf was close to the Galilean of qtav. עֵץ can mean both “tree” and “bush”..
תַּנֵּי. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. הַצֳּרִי אֵינוֹ אֶלָּא (סְרַף) [שְׂרָף] שֶׂלְעֲצֵי (הַקְּטָב) [הַקְּטָף]. בּוֹרִית כַּרְשִׁינָה לְמָה הָֽיְתָה בָֽאָה. שֶׁבָּהּ שָׁפִין אֶת הַצִּפּוֹרֶן מִפְּנֵי שֶׁהִיא נָאָה. יֵין (קפניסין) [קַפְרִיסִין] לְמָה הִיא בָאָה. שֶׁבָּהּ (שָׁפִין) [שׁוֹרִין] אֶת הַצִּפּוֹרֶן מִפְּנֵי שֶׁהִיא עַזָּה. וַהֲלֹא מֵי רַגְלַֽיִם יָפִין לָהּ. אֶלָּא שֶׁאֵין מַכְנִיסִין רֵיחַ רַע לָעֲזָרָה מִפְּנֵי הַכָּבוֹד. וּכְשֶׁהָיָה מֵידֵק הָיָה אוֹמֵר׃ הָדֵק הֵיטֵב. הָדֵק הֵיטֵב. שֶׁהַקּוֹל יָפֶה לַבְּשָׂמִים. חִיסַּר בָּהּ אַחַת מִסַּמְמָנֶֽיהָ אוֹ שֶׁנָּתַן בָּהּ מְעַט דְּבַשׁ הָֽיְתָה פְסוּלָה. לֹא נָתַן לְתוֹכָהּ מֵלַח אוֹ שֶׁנָּתַן לְתוֹכָהּ מַעֲלֶה עָשָׁן נִתְחַייֵב מִיתָה. אָמַר רִבִּי זְעוּרָה. וְעוֹבֵר מִשׁוּם הָכְנָסָה יְתֵירָה. It was stated: Rabban Simeon ben Gamliel says, balsamum is only the sap of the (qtab) [qtaf]124Babli 53a.
Again spelling of corrector following the Babli. Probably the Babylonian pronunciation of qtaf was close to the Galilean of qtav. עֵץ can mean both “tree” and “bush”. tree. For what comes Carshina lye? In it one polished the cloves. For what does (Qanrisin) [caper] wine come? In it one (polishes) [soaks]125Here the correction of the corrector following the Babli seems to be correct. cloves that it should be strong. Would not be urine good for this? Only one does not introduce bad smell into the Temple courtyard because of decorum126Babli Roš Haššanah 32a.. And when he was pulverizing he was saying: be well pulverized, be well pulverized, for voice is good for compounding. If he left out one of its ingredients or added honey he invalidated it. If he failed to add salt127Babli Menaḥot20a. or added128Obviously this must read “did not add”. Babli 53a. smoke producing herb he became liable for death. Rebbi Zeˋura said, and he sins because of unnecessary entry129If the incense is disqualified, entering the Sanctuary with it is sinful..
תַּנֵּי בַּר קַפָּרָא. הַפַּטָּמִין שֶׁבִּירוּשָׁלֵם הָיוּ אוֹמְרִים. אִילּוּ הָיָה נוֹתֵן לְתוֹכָהּ מְעַט דְּבַשׁ לֹא הָיָה כָל־הָעוֹלָם כּוּלּוֹ יָכוֹל לַעֲמוֹד בְּרֵיחָהּ. It was stated: Bar Qappara said, the perfumers in Jerusalem were saying, if one would add some honey, the entire world could not withstand its smell.
תַּנֵּי. פִּיטְּמָהּ חֶצְייָם כְּשֵׁירָה. שִׁילֵּשִׁים וּרְבָעִים לֹא שָׁמָֽעְנוּ. רִבִּי אוֹמֵר. כְּמִידָּתָהּ הָֽיְתָה כְשֵׁירָה. ודָא דְאַתְּ מַר. פִּיטְּמָהּ חֶצְייָם כְּשֵׁירָה. חֲצִי כָל־סַמְּמָן וְסַמְּמָן. אַחַת לְשִׁשִּׁים לְשִׁבְעִים שָׁנָה הִיא הָֽיְתָה בָאָה חֶצְייָם מִן הַשְׁיֵרִיים. הָדָא הִיא מוֹתַר הַקְּטוֹרֶת מַה הָיוּ עוֹשִׂין בָּהּ. It was stated: If one compounded half of it it is qualified. Thirds and quarters we did not hear. Rebbi said, in its proportion it is qualified. Therefore, what one said, if one compounded half of it it is qualified, half of every ingredient. Once in sixty or seventy years half of it was coming from leftovers. That is, “what was one doing with excess incense”130Mishnah Šeqalim 4:5. The Mishnah implies that leftover incense powder at the end of the year was a common occurrence.?
תַּנֵּי. הִקְטִיר כְּזַיִת בַּחוּץ חַייָב. פָּחוּת מִכְּזַיִת בִּפְנִים פָּטוּר. רִבִּי זְעוּרָה בְשֵׁם רַב יִרְמְיָה. נִפְטְרוּ הַצִּיבּוּר יְדֵי חוֹבָתָן. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי יִרְמְיָה. מִן מַה דְתַנֵּי. הִקְטִיר כְּזַיִת בַּחוּץ חַייָב. מִינָּהּ אַתְּ שְׁמַע. פָּחוּת מִכְּזַיִת בִּפְנִים פָּטוּר. It was stated131Babli Zevahim 109a.: If he burned132Of incense correctly compounded. the size of an olive outside he is liable; less than the volume of an olive inside he is not liable133“Not liable” usually means “forbidden but not punishable.” The Babli, probably more correctly, has: less than a pars (Note 90).. Rebbi Zeˋira in the name of Rav Jeremiah134The first generation. Babylonian Amora.: The public has fulfilled its obligation135Since no weights or measures are given in the biblical text.. Rebbi Yose ben Rebbi Abun in the name of Rebbi Jeremiah136The student of R. Zeˋira., since it was stated that if he burned the size of an olive outside he is liable, from this you infer that less than the volume of an olive inside he is not liable137If he only is liable for a full olive-sized amount outside, he cannot be liable for less than an olive-sized piece inside. If this is formulated as separate statement, it must mean that he is not liable and the action is irrelevant. The statement of Rav Jeremiah must be in the Babylonian tradition referring to a pars..
דַּקָּ֑ה. מַה תַלְמוּד לוֹמַר. לְפִי שֶׁנֶּאֱמַר וְשָֽׁחַקְתָּ֣ מִמֶּ֘נָּה֮ הָדֵק֒. אִם כֵּן לָמָּה נֶּאֱמַר דַּקָּ֑ה. שֶׁתְּהֵא דַקָּה מִן הַדַּקָּה. כֵּיצַד הוּא עוֹשֶׂה. מַפְרִישׂ שְׁלֹשֶׁת מָנִים מֵעֶרֶב יוֹם הַכִּיפּוּרִים וּמַחֲזִירָן לַמַּכְתֶּשֶׁת כְּדֵי לְמַלָּאוֹת מִמֶּנָּה חָפְנָיו כְּדֵי לְקַייֵם בָּהּ דַּקָּה מִן הַדַּקָּה. Fine138Lev. 16:12.. What does the verse say? Because it was said, you shall pulverize it finely139Ex. 31:36. If the entire year the incense must be a fine powder, what does the remark mean that on the Day of Atonement it be fine?. Then why is it said, fine? That it be most fine. What does he do? He separates the mina on the Eve of the Day of Atonement and returns it to the mortar to fill from it his fistful to observe “most fine.140Babli 45a, Keritut_6b.”
אָמַר רִבִּי יוֹנָה. חוּץ מִקִּידּוּשׁ הָרִאשׁוֹן. אָמַר רִבִּי יוֹסֵה. וַאֲפִילוּ מִקִּידּוּשׁ הָרִאשׁוֹן. מַתְנִיתָה פְלִיגָא עַל רִבִּי יוֹנָה. כָּל־הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ הָיוּ רְאוּיִין לְקִידּוּשׁ יָדַיִם וְרַגְלַיִם. פָּתַר לָהּ. חוּץ מִקִּידּוּשׁ הָרִאשׁוֹן. מַתְנִיתָה פְלִיגָא עַל רִבִּי יוֹסֵה. הַכִּיוֹר וְהַכָּן מְעַכְּבִין. פָּתַר לָהּ. מְקוֹמַן מְעַכֵּב. Rebbi Jonah said, except for the first sanctification141This now refers to Mishnah 8, that the High Priest does not use the basin but a golden pitcher. Since the first sanctification from the basis is a biblical requirement (Ex. 30:20–21, 40:30) it cannot be waved.. Rebbi Yose said, even for the first sanctification. A baraita disagrees with Rebbi Jonah: All vessels142All containers. Zevaḥim 21b/22a. in the Temple were qualified for sanctifying hands and legs. He explains it, except for the first sanctification. A baraita disagrees with Rebbi Yose: the basin and its base are obstructive. He explains it, their place is obstructive143The place between the Tent of Meeting and the altar (Ex. 30:18). If the basin is not in its place, no service can be held..