Klei Hamikdash - Chapter 2

1The incense offering was prepared every year. Preparing it fulfills a positive commandment,1 as Exodus 30:34 states: “And you take spices....” Four of the spices are explicitly mentioned in the Torah. They are balsum,2 onycha, storax, and frankincense. The others were communicated as a halachah communicated to Moses at Sinai.3אהַקְּטֹרֶת נַעֲשֵׂית בְּכָל שָׁנָה וְשָׁנָה, וַעֲשִׂיָּתָהּ מִצְוַת עֲשֵׂה, שֶׁנֶּאֱמַר "וְאַתָּה קַח לְךָ סַמִּים..." (ראה שמות ל, כג; שמות ל, לד). וְנִתְפָּרְשׁוּ בַּתּוֹרָה אַרְבָּעָה מִסַּמְמָּנֶיהָ, וְהֵן: "נָטָף וּשְׁחֵלֶת וְחֶלְבְּנָה... וּלְבֹנָה" (שמות ל, לד). וּשְׁאָר סַמְמָּנֶיהָ הֲלָכָה לְמֹשֶׁה מִסִּינַי.

2The requirement for eleven spices was communicated to Moses at Sinai. They would prepare them with an exact weight and add to them—without weighing them: Salt of Sodom,4 Jordanian amber,5 and an herb that would produce smoke. Only select people would know its identity and that knowledge was conveyed as halacha from person to person.באַחַד עָשָׂר סַמְמָּנִין נֶאֶמְרוּ לוֹ לְמֹשֶׁה בְּסִינַי, וְהֵם שֶׁעוֹשִׂין אוֹתָן בְּמִשְׁקָל מְכֻוָּן. וּמוֹסִיפִין עִמָּהֶן בְּלֹא מִשְׁקָל מֶלַח סְדוֹמִית וְכִפַּת הַיַּרְדֵּן, וְעֵשֶׂב אֶחָד שֶׁמַּעֲלֶה עָשָׁן, וְלֹא הָיוּ יוֹדְעִים אוֹתוֹ אֶלָא אֲנָשִׁים יְדוּעִים, וְהוּא הָיָה הֲלָכָה בְּיָדָם אִישׁ מִפִּי אִישׁ.

3This is the weight of the eleven spices: balsam, onycha, storax, frankincense, 70 maneh from each one. A maneh is 100 dinarim,6 musk, cassia, spikenard, and saffron, 16 maneh, costus, 12 maneh, cinnamon, 9 maneh, Ceylonese cinnamon 3 maneh. The weight of the entire mixture was 368 maneh.גוְזֶהוּ מִשְׁקָל אַחַד עָשָׂר סַמְמָּנֶיהָ: נָטָף וּשְׁחֵלֶת וְחֶלְבְּנָה וּלְבוֹנָה, מִכָּל אֶחָד מִשְׁקָל שִׁבְעִים מָנֶה; וְהַמָּנֶה, מֵאָה דֵּינָרִין; וּמוֹר וּקְצִיעָה וְשִׁבֹּלֶת נֵרְדְּ וְכַרְכֹּם, מִכָּל אֶחָד שִׁשָּׁה עָשָׂר מָנֶה; קֹשְׁטְ, שְׁנֵים עָשָׂר מָנֶה; קִנָּמוֹן, תֵּשַׁע מָנִים; קִלּוּפָה, שְׁלוֹשָׁה מָנִים. מִשְׁקַל הַכֹּל, שְׁלוֹשׁ מֵאוֹת וְשִׁשִּׁים וּשְׁמוֹנָה מָנֶה.

The entire mixture was ground very thin. A fourth of a kab7 of the salt of Sodom and a small amount of Jordanian amber and the smoke raising herb were added. A maneh of it was burned every day8 on the golden altar.שְׁחֻקִין הַכֹּל הָדֵק. וּמוֹסִיפִין לָהּ רֹבַע הַקַּב מֶלַח סְדוֹמִית, וְכִפַּת הַיַּרְדֵּן וּמַעֲלֶה עָשָׁן כָּל שֶׁהוּא. וּמַקְטִיר מִמֶּנָּה בְּכָל יוֹם עַל מִזְבַּח הַזָּהָב, מָנֶה.

There were 365 maneh, corresponding to the 365 days of the year.שְׁלוֹשׁ מֵאוֹת חֲמִשָּׁה וְשִׁשִּׁים מָנֶה, כְּנֶגֶד יְמוֹת הַחַמָּה.

The three remaining maneh were ground again on the day before Yom Kippur very finely for the High Priest to take a handful to offer on Yom Kippur.9וְהַשְׁלוֹשָׁה מָנִים הַנִּשְׁאָרוֹת ׁשוֹחֵק אוֹתָם עֶרֶב יוֹם הַכִּפּוּרִים, דַּקָּה מִן הַדַּקָּה, עַד שֶׁמּוֹצִיא מִמֶּנָּה מְלוֹא חָפְנָיו, לְהַקְטִיר בְּיוֹם הַכִּפּוּרִים.

The remainder is the remainder of the incense that was mentioned in Hilchot
Shekalim.10וְהַשְׁאָר, הוּא מוֹתַר הַקְּטֹרֶת שֶׁאָמַרְנוּ בִּשְׁקָלִים.

4Nataf mentioned by the Torah are the balsam trees that produce balsam oil.11 Onycha is tziporen12 which people include in incense. Storax is like black honey and it produces a disagreeable odor. It comes from the sap of the trees grown in Greece.ד'נָטָף' הָאָמוּר בַּתּוֹרָה, הוּא עֲצֵי הַקְּטָף שֶׁיּוֹצֵא מֵהֶן הַצֳּרִי; וְהַ'שְּׁחֵלֶת', הִיא הַצִּפֹּרֶן שֶׁנּוֹתְנִין בְּנֵי אָדָם בַּמֻּגְמָרוֹת; וְהַ'חֶלְבְּנָה', כְּמוֹ דְּבַשׁ שָׁחוֹר, וְרֵיחוֹ קָשֶׁה, וְהוּא שְׂרַף אִילָנוֹת בְּעָרֵי יָוָן.

These are the names of the spices in Arabic: od balasan, atzpar tiv, miyah,13 lican,14 muski,15 ketziyah,16 sanbali alnaturin,17 saffron, kosht,18 od,19 kesser silica,20 and anber.21וְזֶהוּ שְׁמוֹת הַסַּמָּנִים בִּלְשׁוֹן עֲרָבִי - עוּדּ בַּלְסַאן, וְאַצְ'פַאר טִיבּ, וּמַיְעָהּ, וְלֻכְאן, וּמֻסְקֵי, וּקַצִיעָה, וְסֻנְבֻּל אַלְנְּטֻרִין, וְזַעְפְרָן, וְקֻשְׂט, וְעוּדּ, וְקִשְׁר סַלִיכָּהּ, וְעַנְבַּר.

5How is the incense offering prepared? Nine kabbin of vetch lye are brought and the onycha is rubbed with it.22 Afterwards, the onycha is soaked in 21 kabbin of caper wine23 or a very strong, aged white wine. Afterwards each of the spices is ground very finely alone. While he is grinding, he should say: “Grind thoroughly. Grind thoroughly,” for the entire time that he is grinding.24 Then he mixes them all together.הכֵּיצַד מְפַטְּמִין אֶת הַקְּטֹרֶת? מֵבִיא תִּשְׁעַת קַבִּין בּוֹרִית כַּרְשִׁינָה וְשָׁף בָּהּ אֶת הַצִּפֹּרֶן, וְאַחַר כָּךְ שׁוֹרֶה אֶת הַצִּפֹּרֶן בְּאֶחָד וְעֶשְׂרִים קַב שֶׁל יַיִן קַפְרִיסִין אוֹ יַיִן לָבָן יָשָׁן חָזָק בְּיוֹתֵר, וְאַחַר כָּךְ שׁוֹחֵק כָּל אֶחָד וְאֶחָד מִן הַסַּמָּנִים בִּפְנֵי עַצְמוֹ הָדֵק, וְכְשֶׁהוּא שׁוֹחֵק אוֹמֵר 'הֵיטֵב הָדֵק הָדֵק הֵיטֵב', כָּל זְמַן שֶׁשּׁוֹחֵק; וּמְעָרֵב הַכֹּל.

6All of the acts involved in its preparation are performed in the Sanctuary, in the Temple Courtyard, using ingredients that have been consecrated.25ווְכָל מַעֲשֶׂיהָ בַּקֹּדֶשׁ בְּתוֹךְ הָעֲזָרָה וּמִשֶּׁל הֶקְדֵּשׁ.

When one prepares the incense offering from unconsecrated ingredients or in an unconsecrated utensil, it is unacceptable.וְהַמְּפַטֵּם אֶת הַקְּטֹרֶת מִן הַחֻלִּין, פְּסוּלָה.

7Twice a year, the incense would be returned to the grinder.26 In the summer, it would be spread out so that it would not become musty. In the rainy season, it is stored away lest its fragrance be weakened.זפַּעֲמַיִם בַּשָּׁנָה הָיוּ מַחֲזִירִין אוֹתוֹ לַמַּכְתֶּשֶׁת. בִּימוֹת הַחַמָּה, הָיוּ מְפַזְּרִים אוֹתָהּ כְּדֵי שֶׁלֹּא תִתְעַפֵּשׁ; וּבִימוֹת הַגְּשָׁמִים, צוֹבְרִין אוֹתָהּ כְּדֵי שֶׁלֹּא יָפוּג רֵיחָהּ.

8If one included any honey in it, it is disqualified.27 If one omits any of its spices, he is liable for death, for it is considered as foreign incense. If one prepared it little by little in appropriate proportions, it is acceptable. Even if one prepared half a maneh in the morning and half in the afternoon, it is acceptable.חנָתַן לְתוֹכָהּ דְּבַשׁ כָּל שֶׁהוּא, פְּסָלָהּ. חִסֵּר אֶחָד מִסַּמְמָּנֶיהָ - חַיָּב מִיתָה, שֶׁהֲרֵי נַעֲשֵׂית קְטֹרֶת זָרָה. פִּטְּמָהּ מְעַט מְעַט בְּמַתְכֻּנְתָּהּ - כְּשֵׁרָה, אַפִלּוּ פִּטָּם פְּרָס בַּשַּׁחְרִית וּפְרָס בֵּין הָעַרְבַּיִם.

9When a person prepares incense from these eleven spices according to these proportions to smell its fragrance, he is liable for karet for its preparation28 if he prepared it willfully, even if he did not actually smell its fragrance. If he did so inadvertently, he is liable for a fixed sin offering.טהָעוֹשֶׂה קְטֹרֶת מִן אַחַד עָשָׂר סַמְמָּנִין אֵלּוּ, לְפִי מִשְׁקָלוֹת אֵלּוּ, כְּדֵי לְהָרִיחַ בָּהּ, וְאַף עַל פִּי שֶׁלֹּא הֵרִיחַ - חַיָּב כָּרֵת עַל עֲשִׂיָּתָהּ, אִם עָשָׂה בְּמֵזִיד; וּבְשׁוֹגֵג, מֵבִיא חַטָּאת קְבוּעָה.

Even if he did not prepare the entire quantity of 368 maneh, but merely a half or a third, since he prepared it according to the above proportions, he is liable for karet, as Exodus 30:37-38 states: “You shall not make incense for yourselves according to its formula. Anyone who prepares incense like this to smell its fragrance shall be cut off from his people.”אַף עַל פִּי שֶׁלֹּא עָשָׂה הַמִּשְׁקָל כֻּלּוֹ אֶלָא חֶצְיוֹ אוֹ שְׁלִישׁוֹ, הוֹאִיל וְעָשָׂה לְפִי מִשְׁקָלוֹת אֵלּוּ - חַיָּב, שֶׁנֶּאֱמַר "בְּמַתְכֻּנְתָּהּ לֹא תַעֲשׂוּ לָכֶם... אִישׁ אֲשֶׁר יַעֲשֶׂה כָמוֹהָ לְהָרִיחַ בָּהּ וְנִכְרַת מֵעַמָּיו" (שמות ל, לז-לח).

10If he prepared it to learn or with the intent of giving it to the community, he is not liable. If he smelled its fragrance, but did not prepare it, he is not liable for karet. Instead, he is bound by the laws applying to all of those who derive benefit from consecrated property.29 The Torah obligated a person for karet only when he prepared it according to its formula for the sake of smelling it.יעַשָׂאָה לְהִתְלַמֵּד בָּהּ אוֹ לְמָסְרָהּ לַצִּבּוּר - פָּטוּר. הֵרִיחַ בָּהּ, וְלֹא עַשָׂאָה - אֵינוֹ חַיָּב כָּרֵת, אֶלָא דִּינוֹ כְּדִין כָּל הַנֶּהֱנֶה מִן הַקֹּדֶשׁ. לֹא חִיְּבָה תּוֹרָה כָּרֵת, אֶלָא לָעוֹשֶׂה בְּמַתְכֻּנְתָּהּ לְהָרִיחַ בָּהּ.

11The incense offering is offered on the Golden Altar in the Temple each day. No other entity is offered on it.יאמִזְבַּח הַזָּהָב שֶׁבַּהֵיכָל - עָלָיו מַקְטִירִין הַקְּטֹרֶת בְּכָל יוֹם, וְאֵין מַקְרִיבִין עָלָיו דָּבָר אַחֵר.

If one offered any incense other than this or offered this incense, but it was donated by an individual or a group,30 or one offered a sacrifice on it,31 or poured a libation on it, one is liable for lashes,32 as ibid.:9 states: “You shall not offer upon it foreign incense, a burnt offering, or a meal offering.”וְאִם הִקְטִיר עָלָיו קְטֹרֶת אַחֶרֶת שֶׁאֵינָהּ כְּזוֹ, אוֹ שֶׁהִקְטִיר עָלָיו קְטֹרֶת כְּזוֹ שֶׁהִתְנַדֵּב אוֹתָהּ יָחִיד אוֹ רַבִּים, אוֹ הִקְרִיב עָלָיו קָרְבָּן, אוֹ הִסִּיךְ נֶסֶךְ - לוֹקֶה, שֶׁנֶּאֱמַר "לֹא תַעֲלוּ עָלָיו קְטֹרֶת זָרָה וְעֹלָה וּמִנְחָה..." (שמות ל, ט).

12When the ark is transported from place to place, it should not be transported on an animal or on a wagon. Instead, it is a mitzvah for it to be carried on one’s shoulders.33יבבְּעֵת שֶׁמּוֹלִיכִין אֶת הָאָרוֹן מִמָּקוֹם לְמָקוֹם, אֵין מוֹלִיכִין אוֹתוֹ לֹא עַל הַבְּהֵמָה וְלֹא עַל הָעֲגָלוֹת.

Since David forgot and had it transported on a wagon, there was an outbreak of Divine anger at Uzzah.34 Instead, it is a mitzvah to carry it on one’s shoulders, as Numbers 7:9 states: “For the holy task is their obligation. They shall carry it on their shoulders.”וּלְפִי שֶׁשָּׁכַח דָּוִד וּנְשָׂאוֹ עַל הָעֲגָלוֹת, נִפְרַץ פֶּרֶץ בְּעֻזָּא. אֶלָא מִצְוָה לְנָטְלוֹ עַל הַכָּתֵף, שֶׁנֶּאֱמַר "כִּי עֲבֹדַת הַקֹּדֶשׁ עֲלֵהֶם בַּכָּתֵף יִשָּׂאוּ" (במדבר ז, ט).

13When the Levites carry the ark on their shoulders, they should carry it face to face, with their backs pointed outward and their faces inward.35יגכְּשֶׁנּוֹשְׂאִין אוֹתוֹ עַל הַכָּתֵף, נוֹשְׂאִין פָּנִים כְּנֶגֶד פָּנִים, וַאֲחוֹרֵיהֶם לַחוּץ, וּפְנֵיהֶם לִפְנִים.

They must be careful that the staves of the ark are not removed from the rings. Anyone who removes one of the staves36 from the rings is liable for lashes,37 as Exodus 25:15 states: “The staves shall be in the rings of the ark. They shall not be removed from it.”וְנִזְהָרִין שֶׁלֹּא יִשָּׁמְטוּ הַבַּדִּים מִן הַטַּבָּעוֹת. שֶׁהַמֵּסִיר אֶחָד מִן הַבַּדִּים מִן הַטַּבָּעוֹת - לוֹקֶה, שֶׁנֶּאֱמַר "בְּטַבְּעֹת הָאָרֹן יִהְיוּ הַבַּדִּים לֹא יָסֻרוּ מִמֶּנּוּ" (שמות כה, טו).

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Klei Hamikdash - Chapter 1

Klei Hamikdash - Chapter 3

Footnotes

As the Radbaz states, the Rambam does not consider the preparation of the incense offering as a separate mitzvah. Indeed, in his Sefer HaMitzvot, General Principle 10, he explains that preparing the incense offering should not be considered as a separate mitzvah, for until it is actually offered it is an incomplete act The mitzvah of bringing the incense offering is mentioned in Hilchot Temidim UMusafim 3:1.

The Rambam defines the terms mentioned here in Halachah 4.

I.e., through the principles of Biblical exegesis, our Sages (Keritot 8b) derived that the incense offering contained this number of spices.

Although a measure of volume was mentioned for Salt of Sodom (see the following halachah), a measure of weight was not.

Amber is the fossilized resin from ancient forests. The resin becomes buried and fossilized through a natural polymerization of the original organic compounds. Heating amber will soften it and eventually it will bum, producing a pleasant fragrance. Others identify kipat hayardein with roses. Living Torah refers to it as cyclamen, an attractive flower that grows in the Mediterranean region.

A dinar is 76.8 grams (81.6 grams according to a more stringent view) in modern measure.

A measure of volume equal to 1376 cc according to Shiurei Torah, 2400 cc according to Chazon Ish.

Half a maneh in the morning and half in the afternoon.

In the Holy of Holies. See Hilchot Avodat Yom HaKippurim 4:1.

10.

365 portions of incense were prepared although an ordinary lunar year has 353, 354, or 355 days. Hence, at the end of the year, there was a certain amount left over. In Hilchot Shekalim 4:12, the Rambam writes that on Rosh Chodesh Nissan, the remainder of the incense was redeemed and then given to the craftsmen who prepared it. Afterwards, it was repurchased from them. Thus when a leap year was declared, there was enough incense.

11.

Balsam is an evergreen tree whose sap has a very pleasant fragrance.

12.

The claw or nail of the strombus or wing-shell, a shell-fish common in the Red Sea. When burned, they emit a strong fragrance.

13.

These terms refer to balsam, onycha, and storax.

14.

Frankincense is the gum resin of a tree found growing in tropical regions, a member of the Burseraceae family. This resin exudes as a milky liquid and hardens into yellowish droplets, known as frankincense tears. It gives off a warm, slightly citrine perfume.

15.

Musk, see Chapter 1, Halachah 3.

16.

In his Commentary to the Mishnah (Keritot 1:1), the Rambam states that this is an herb that he cannot identify. Some have identified it with cassia, an aromatic bark, similar to cinnamon, but differing in strength and quality.

17.

Spikenard is obtained from an Indian plant, found in the Himalaya mountains, the Nardostachys jatamansi.

18.

Costus, see Chapter 1, Halachah 3.

Cinnamon.

Ceylonese cinnamon.

Jordanian amber.

This cleanses it thoroughly and improves its appearance.

23.

Alternatively, wine from Cyprus.

24.

For the chanting improves the spices (Keritot 6b).

25.

Keritot 6b derives this concept from the description of the anointment oil in Exodus 30:32: “It is holy; it shall be holy for you.” The repetition of the term “holy” implies that all of the activity to prepare it must be performed with entities that are consecrated. An equation is established between that oil and the incense offering.

26.

To grind it again, lest it have solidified.

27.

Although this would have greatly improved its fragrance, there is an explicit Biblical prohibition (Leviticus 2:11; Hilchot Issurei Mizbeiach 5:2) against burning any such incense.

28.

Sefer HaMitzvot (negative commandment 85) and Sefer HaChinuch (mitzvah 110) consider the prohibition against preparing incense for its fragrance as one of the Torah’s 613 commandments.

29.

This is speaking about a person who smells the fragrance of the communal incense offering. A person who smells the incense of a private individual who copied the formula of the incense offering is not liable.
See Hilchot Meilah 1:2 for the details of one's liability. See also ibid. 5:16 which states that this applies only when the column of smoke from the incense is rising. Once it has already risen, the prohibition no longer applies.

30.

But not to the community as a whole.
The Radbaz quotes Rashi (Keritot 6a) who states that one is liable for death at the hand of heaven for bringing such an incense offering. (The death of Aaron’s sons, Nadav and Avihu, are cited as proof for this thesis.)

31.

The blood of certain sacrifices is, however, sprinkled on it, as stated in Hilchot Ma’aseh HaKorbanot 5:13; Hilchot Avodat Yam HaKippurim 4:2.

32.

Sefer HaMitzvot (negative commandment 82) and Sefer HaChinuch (mitzvah 104) consider the prohibition against making such offerings on this altar as one of the Torah’s 613 commandments.

33.

Sefer HaMitzvot (positive commandment 34) and Sefer HaChinuch (mitzvah 379) consider this mitzvah as one of the Torah’s 613 commandments.
The prooftext cited by the Rambam refers to the ark being carried by the Levites, the descendants of the family of Kehot. In Sefer HaMitzvot, however, the Rambam writes that the mitzvah for all time was to have the ark carried by the priests and not the Levites. Indeed, the narrative of the ark being carried in Joshua 3:6 and II Samuel 15:25 corroborates this thesis. (The Ramban explains that this does not contradict the Biblical command, because the priests are also descendants of Kehot.) The reason the mitzvah was fulfilled by the Levites while the Jews journeyed through the desert is because there were not enough priests to carry the ark at that time.

34.

As the Bible relates, II Samuel, ch. 6, God vented His anger for the transgression on Uzzah, causing his death.

35.

Thus those in the front will be walking backwards. This is necessary so that they will not be turning their backs to the ark (Bamidbar Rabbah, ch. 5).

36.

Although the prooftext quoted by the Rambam speaks of the staves, using the plural term, he understands the prohibition as applying even to one of them. See the Minchat Chinuch (mitzvah 96) which discusses this issue.

37.

Sefer HaMitzvot (negative commandment 86) and Sefer HaChinuch (mitzvah 96) consider the prohibition against removing the staves as one of the Torah’s 613 commandments.

Rabbi Eliyahu Touger is a noted author and translator, widely published for his works on Chassidut and Maimonides.

The text on this page contains sacred literature. Please do not deface or discard.

Vowelized Hebrew text courtesy Torat Emet under CC 2.5 license.

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