Daily Offerings and Additional Offerings Chapter 3

מִצְוַת עֲשֵׂה לְהַקְטִיר הַקְּטֹרֶת עַל מִזְבַּח הַזָּהָב שֶׁבַּהֵיכָל פַּעֲמַיִם בְּכָל יוֹם בַּבֹּקֶר וּבֵין הָעַרְבַּיִם שֶׁנֶּאֱמַר (שמות ל ז) "וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹרֶת סַמִּים". לֹא הִקְטִירוּ בַּבֹּקֶר יַקְטִירוּ בֵּין הָעַרְבַּיִם אֲפִלּוּ הָיוּ מְזִידִין. וְאֵין מְחַנְּכִין מִזְבַּח הַזָּהָב אֶלָּא בִּקְטֹרֶת שֶׁל בֵּין הָעַרְבַּיִם:

It is a positive commandment to offer the incense offering on the Golden Altar in the Sanctuary, twice each day, in the morning and in the afternoon, as [Exodus 30:7] states: "And Aaron shall burn on it the incense of fragrant spices." If one did not offer it in the morning, he should offer it in the afternoon even if [the omission] was intentional. The Golden Altar may be dedicated only with the incense offering of the afternoon.

כַּמָּה מַקְטִירִין מִמֶּנָּה בְּכָל יוֹם. מִשְׁקַל מֵאָה דִּינָרִין. חֲמִשִּׁים בַּבֹּקֶר וַחֲמִשִּׁים בֵּין הָעַרְבַּיִם. מִזְבֵּחַ שֶׁנֶּעֱקַר מַקְטִירִין הַקְּטֹרֶת בִּמְקוֹמוֹ. וּקְטֹרֶת שֶׁפָּקְעָה מֵעַל הַמִּזְבֵּחַ אֲפִלּוּ קְרָטִין שֶׁבָּהּ אֵין מַחֲזִירִין אוֹתָן:

How much [incense] was offered every day? [An amount that] weighed 100 dinarim, 50 in the morning and 50 in the afternoon. If the altar was removed from its place, the incense offering should, nevertheless, be offered there. When incense - even a grain of it - flies off the altar, it should not be returned.

בְּעֵת שֶׁמַּקְטִירִין הַקְּטֹרֶת בַּהֵיכָל בְּכָל יוֹם פּוֹרְשִׁין כָּל הָעָם מִן הַהֵיכָל וּמִבֵּין הָאוּלָם וְלַמִּזְבֵּחַ לֹא יִהְיֶה שָׁם אָדָם עַד שֶׁיֵּצֵא זֶה שֶׁהִקְטִיר הַקְּטֹרֶת. וְכֵן בְּשָׁעָה שֶׁיִּכָּנֵס בְּדַם חַטָּאוֹת הַנַּעֲשׂוֹת בִּפְנִים פּוֹרְשִׁים הַכּל מִבֵּין הָאוּלָם וְלַמִּזְבֵּחַ עַד שֶׁיֵּצֵא שֶׁנֶּאֱמַר (ויקרא טז יז) "וְכָל אָדָם לֹא יִהְיֶה בְּאֹהֶל מוֹעֵד בְּבֹאוֹ לְכַפֵּר בַּקֹּדֶשׁ" וְגוֹ' בִּנְיַן אָב לְכָל כַּפָּרָה שֶׁבַּקֹּדֶשׁ שֶׁלֹּא יְהֵא שָׁם אָדָם:

When the incense is offered in the Sanctuary every day, all of the people depart from the Sanctuary and from [the area] between the Entrance Hall and the altar. No one should be there until [the priest] who offers the incense offering departs. Similarly, at the time when [a priest] enters [to sprinkle] the blood of a sin-offering that is offered inside [the Temple], everyone departs from from [the area] between the Entrance Hall and the altar until he departs, as [Leviticus 16:17] states: "And no person should be in the Tent of Meeting when he enters to atone in the holy place." [This is] a general principle [applying] to all atonement [made] in the holy place: No [other] person should be there.

כֵּיצַד סֵדֶר הַקְטָרַת הַקְּטֹרֶת בְּכָל יוֹם. מִי שֶׁזָּכָה בְּדִשּׁוּן הַמִּזְבֵּחַ הַפְּנִימִי נִכְנַס בִּכְלִי קֹדֶשׁ וְטֶנִי הָיָה שְׁמוֹ וְשֶׁל זָהָב הָיָה וּמַחֲזִיק קַבַּיִם וָחֵצִי. מַנִּיחַ הַטֶּנִי בָּאָרֶץ לְפָנָיו וְחוֹפֵן בְּיָדָיו הָאֵפֶר וְהַפֶּחָם שֶׁבְּתוֹךְ הַמִּזְבֵּחַ וְנוֹתֵן לְתוֹךְ הַטֶּנִי. וּבָאַחֲרוֹנָה מְכַבֵּד אֶת הַשְּׁאָר לְתוֹכוֹ וּמַנִּיחוֹ שָׁם בַּהֵיכָל וְיוֹצֵא. וּמִי שֶׁזָּכָה בַּקְּטֹרֶת נוֹטֵל כְּלִי מָלֵא קְטֹרֶת גָּדוּשׁ. וְכִסּוּי הָיָה לוֹ וּבָזָךְ הָיָה שְׁמוֹ וְנוֹתֵן הַבָּזָךְ בְּתוֹךְ כְּלִי אַחֵר וְכַף הָיָה שְׁמוֹ. וּמְכַסֶּה אֶת הַכַּף בְּבֶגֶד קָטָן וְאוֹחֵז הַכַּף בְּיָדוֹ וְנִכְנַס עִמּוֹ אֶחָד בַּמַּחְתָּה שֶׁל אֵשׁ בְּיָדוֹ:

What is the order of the offering of the incense offering each day? [The priest] who merited to remove the ashes from the inner altar enters [the Sanctuary] [holding a] consecrated vessel called a teni. It was gold and would contain two and a half kabbin. He would place the teni on the ground in front of him and scoop up the ashes and the coals on the altar with his hands and deposit them in the teni. At the end, he would sweep off the remainder into it. He would leave [the teni] in the Sanctuary and depart. The one who merited to bring the incense offering would take a vessel filled to overflowing with incense. [The vessel] had a cover and was called a bezech. He would place the bezech in another vessel that was called a kaf. He would cover the kaf with a small cloth and hold the kaf in his hand. [Another priest] would enter [the Sanctuary] with him holding a fire-pan with fire.

וְכֵיצַד חוֹתֶה. זֶה שֶׁזָּכָה בְּמַחְתָּה לוֹקֵחַ מַחְתָּה שֶׁל כֶּסֶף וְעוֹלֶה לְרֹאשׁ הַמִּזְבֵּחַ וּמְפַנֶּה אֶת הַגֶּחָלִים אֵילָךְ וְאֵילָךְ. וְנוֹטֵל מִן הַגֶּחָלִים שֶׁנִּתְאַכְּלוּ בְּמַעֲרָכָה שְׁנִיָּה. וְיוֹרֵד וּמְעָרָן לְתוֹךְ מַחְתָּה שֶׁל זָהָב. אִם נִתְפַּזְּרוּ מִן הַגֶּחָלִים כְּמוֹ קַב אוֹ פָּחוֹת מְכַבְּדָן לָאַמָּה. וּבְשַׁבָּת כּוֹפֶה עֲלֵיהֶן הַפְּסַכְתֵּר. וְאִם נִתְפַּזֵּר יֶתֶר עַל קַב חוֹזֵר וְחוֹתֶה:

How does he collect the coals with the fire-pan? He takes a silver fire-pan and ascends to the top of the altar and moves the coals to the side, taking the coals that have been consumed by the fire in the second array and descends and places them into a golden fire-pan. If a kab or less of the coals have become scattered [on the ground], he should sweep them into the channel [for the outflow]. On the Sabbath, he should cover them with the pisachter. If more than a kab become scattered, he should collect more with the fire-pan.

שְׁלֹשָׁה דְּבָרִים הָיָה הַפְּסַכְתֵּר מְשַׁמֵּשׁ. כּוֹפִין אוֹתוֹ עַל הַגֶּחָלִים. וְעַל הַשֶּׁרֶץ בְּשַׁבָּת. וּמוֹרִידִין בּוֹ אֶת הַדֶּשֶׁן מֵעַל הַמִּזְבֵּחַ:

The pisachter would serve three functions: It was used to cover coals and a [dead] crawling animal on the Sabbath and it was used to remove the ashes from the altar.

וּמַקְדִּים לִפְנֵיהֶם זֶה שֶׁדִּשֵּׁן הַמִּזְבֵּחַ הַפְּנִימִי וְנוֹטֵל הַטֶּנִי שֶׁבּוֹ דִּשׁוּן הַמִּזְבֵּחַ וּמִשְׁתַּחֲוֶה וְיוֹצֵא. וְזֶה שֶׁבְּיָדוֹ הַמַּחְתָּה צוֹבֵר אֶת הַגֶּחָלִים עַל גַּבֵּי הַמִּזְבֵּחַ הַפְּנִימִי וּמְרַדְּדָן בְּשׁוּלֵי הַמַּחְתָּה וּמִשְׁתַּחֲוֶה וְיוֹצֵא. וְזֶה שֶׁבְּיָדוֹ הַכַּף נוֹטֵל אֶת הַבָּזָךְ מִתּוֹךְ הַכַּף וְנוֹתְנוֹ לְאוֹהֲבוֹ אוֹ לִקְרוֹבוֹ וְרוֹאֶה אִם נִתְפַּזֵּר מִן הַקְּטֹרֶת מְעַט בְּכַף אוֹהֲבוֹ אוֹ קְרוֹבוֹ נוֹתֵן לוֹ לְתוֹךְ חָפְנָיו זֶה שֶׁנִּתְפַּזֵּר עִם הַקְּטֹרֶת שֶׁבַּבָּזָךְ וּמִשְׁתַּחֲוֶה וְיוֹצֵא:

[The priest] who removed the ashes from the inner altar would proceed before them, he would take the teni that contained the ashes from the altar, prostrate himself and depart. [The priest] holding the fire pan would array the coals on the surface of the inner altar, spreading them out with the bottom of the fire-pan. [He would then] prostrate himself and depart. The one holding the kaf would remove the bezech from the kaf and give it to a friend or relative. He checks if some of the incense spilled out [from the bezech] into the kaf. His friend or relative places the incense that spilled and that which is in the bezech in his hands. [He then] prostrates himself and departs.

וְאוֹמְרִין לָזֶה הַמַּקְטִיר הִזָּהֵר שֶׁלֹּא תַּתְחִיל מִלְּפָנֶיךָ שֶׁלֹּא תִּכָּוֶה. וּמַתְחִיל וּמַשְׁלִיךְ הַקְּטֹרֶת עַל הָאֵשׁ בְּנַחַת כְּמִי שֶׁמְּרַקֵּד סלֶת עַד שֶׁתִּתְרַדֵּד עַל כָּל הָאֵשׁ:

The one who offers the incense is warned: "Be careful. Do not begin [releasing the incense] in front of you, lest you become burned." He begins to pour the incense on the fire gently, like one who sifts flour until it is spread over the entire fire.

וְאֵין הַמַּקְטִיר מַקְטִיר עַד שֶׁהַמְמֻנֶּה אוֹמֵר לוֹ הַקְטֵר. וְאִם כֹּהֵן גָּדוֹל הוּא אוֹמֵר לוֹ הַמְמֻנֶּה אִישִׁי כֹּהֵן גָּדוֹל הַקְטֵר. וְאַחַר שֶׁאוֹמֵר יִפְרְשׁוּ כָּל הָעָם וְיַקְטִיר הַמַּקְטִיר וְיִשְׁתַּחֲוֶה וְיֵצֵא:

The priest who offers the incense does not offer it until the overseer tells him: "Offer the incense." If the High Priest is the one offering the incense, the overseer says: "My sir, High Priest, offer the incense." After he says this, all of the people depart [from the area in front of the Temple Building]. He then offers the incense, prostrates himself and departs.

דִּשׁוּן הַמְּנוֹרָה וַהֲטָבַת הַנֵּרוֹת בַּבֹּקֶר וּבֵין הָעַרְבַּיִם מִצְוַת עֲשֵׂה שֶׁנֶּאֱמַר (שמות כז כא) "יַעֲרֹךְ אֹתוֹ אַהֲרֹן וּבָנָיו". וְהַדְלָקַת הַנֵּרוֹת דּוֹחָה אֶת הַשַּׁבָּת וְאֶת הַטֻּמְאָה כְּקָרְבָּנוֹת שֶׁקָּבוּעַ לָהֶן זְמַן שֶׁנֶּאֱמַר (שמות כז כ) (ויקרא כד ב) "לְהַעֲלֹת נֵר תָּמִיד":

The removal of the ashes from the lamps of the Menorah and their kindling in the morning and the afternoon is a positive commandment, as [Exodus 27:21] states: "Aaron and his sons shall arrange it." The kindling of the lamps supersedes [the prohibitions of forbidden labor] on the Sabbath and [the restrictions of] ritual impurity, as do the [other] sacrifices that [are offered at] a fixed time, as [ibid.:20] states: "To raise up a continuously [burning] lamp."

וְכַמָּה שֶׁמֶן הוּא נוֹתֵן לְכָל נֵר. חֲצִי לוֹג שֶׁמֶן שֶׁנֶּאֱמַר (שמות כז כא) (ויקרא כד ג) "מֵעֶרֶב עַד בֹּקֶר" תֵּן לוֹ כַּמִּדָּה שֶׁיִּהְיֶה דּוֹלֵק מֵעֶרֶב עַד בֹּקֶר. וְאֵין מְחַנְּכִין אֶת הַמְּנוֹרָה אֶלָּא בְּהַדְלָקַת שִׁבְעָה נֵרוֹתֶיהָ בֵּין הָעַרְבַּיִם:

How much oil should be put in each lamp? Half a log. [This is implied by the phrase (ibid.:21):] "From the evening until the morning," Implied is that one must use a measure of oil that will enable it to burn from the afternoon until the morning. The Menorah may be dedicated only with the kindling of the seven lamps in the afternoon.

מַהוּ דִּשׁוּן הַמְּנוֹרָה. כָּל נֵר שֶׁכָּבָה מֵסִיר הַפְּתִילָה וְכָל הַשֶּׁמֶן שֶׁבַּנֵּר וּמְקַנְּחוֹ וְנוֹתֵן בּוֹ פְּתִילָה אַחֶרֶת וְשֶׁמֶן אַחֵר בְּמִדָּה וְהוּא חֲצִי לוֹג. וְזֶה שֶׁהֵסִיר מַשְׁלִיכוֹ בִּמְקוֹם הַדֶּשֶׁן אֵצֶל הַמִּזְבֵּחַ עִם דִּשׁוּן הַמִּזְבֵּחַ הַפְּנִימִי וְהַחִיצוֹן וּמַדְלִיק נֵר שֶׁכָּבָה. וְהַדְלָקַת הַנֵּרוֹת הִיא הֲטָבָתָם. וְנֵר שֶׁמְּצָאוֹ שֶׁלֹּא כָּבָה מְתַקְּנוֹ:

What is meant by the expression "the removal of the ashes of the Menorah"? Every lamp that has burnt out should have its wick and its [remaining] oil removed and it should be cleaned. The priest should place another wick and other oil in it, using the half log measure. [The wick and oil he removed] should be placed in the ash-heap near the [outer] altar together with the ashes removed from the inner alter and the outer altar. He should kindle [any] lamp that was extinguished. Kindling the lamps is what is meant by the term hatavah. When one discovers a lamp that has not been extinguished, he should restore it.

נֵר מַעֲרָבִי שֶׁכָּבָה אֵין מַדְלִיקִין אוֹתוֹ אַחַר דִּשּׁוּנוֹ אֶלָּא מִמִּזְבַּח הַחִיצוֹן. אֲבָל שְׁאָר הַנֵּרוֹת כָּל נֵר שֶׁכָּבָה מֵהֶן מַדְלִיקוֹ מִנֵּר חֲבֵרוֹ:

When the western lamp becomes extinguished, after the ash is removed, it should be rekindled only [from fire] from the outer altar. When any of the other lamps are extinguished, by contrast, they may be rekindled from each other.

וְכֵיצַד מַדְלִיקוֹ. מוֹשֵׁךְ הַפְּתִילָה עַד שֶׁמַּדְלִיקָהּ וּמַחֲזִירָהּ. לְפִי שֶׁהַנֵּרוֹת קְבוּעִים בַּמְּנוֹרָה וְאֵינוֹ יָכוֹל לְהַדְלִיק בְּנֵר אַחֵר מִשּׁוּם בִּזָּיוֹן:

How are [the lamps of the Menorah] kindled? One should pull its wick out until he kindles it [from another one of the lamps]. He must extend the wicks,] because the lamps are permanently affixed within the Menorah. And he may not use another lamp, because that would be disrespectful.

כָּל הַפְּתִילוֹת שֶׁאָסוּר לְהַדְלִיק בָּהֶן בְּשַׁבָּת אָסוּר לְהַדְלִיק בָּהֶן בַּמִּקְדָּשׁ בַּמְּנוֹרָה שֶׁנֶּאֱמַר (שמות כז כ) (ויקרא כד ב) "לְהַעֲלֹת נֵר תָּמִיד" שֶׁתְּהֵא שַׁלְהֶבֶת עוֹלָה מֵאֵלֶיהָ:

All of the substances that are forbidden to be used as wicks on the Sabbath are forbidden to be used [as wicks] in the Temple for the Menorah. [This is derived from Exodus 27:20 which] states: "To raise up a continuously [burning] lamp." The flame must rise up on its own.

לֹא הָיָה מֵטִיב כָּל הַנֵּרוֹת בְּפַעַם אַחַת אֶלָּא מֵטִיב חֲמִשָּׁה נֵרוֹת וּמַפְסִיק וְעוֹשִׂין עֲבוֹדָה אַחֶרֶת וְאַחַר כָּךְ נִכְנָס וּמֵטִיב הַשְּׁנַיִם. כְּדֵי לְהַרְגִּישׁ אֶת כָּל הָעֲזָרָה:

[The priest] would not kindle all the lamps at once. Instead, he would kindle five lamps and make an interruption. In the interim, another service was performed. Afterwards, he would reenter and kindle the other two in order to attract the attention of everyone in the Temple Courtyard.

כָּל נֵר שֶׁכָּבָה מַדְלִיקִין אוֹתוֹ מִנֵּר אַחֵר מֵהֶן כְּמוֹ שֶׁבֵּאַרְנוּ. וְכֵיצַד סֵדֶר הַהֲטָבָה. זֶה שֶׁזָּכָה בְּדִשׁוּן הַמְּנוֹרָה נִכְנָס וּכְלִי בְּיָדוֹ וְכוּז שְׁמוֹ וְשֶׁל זָהָב הָיָה דּוֹמֶה לְקִיתוֹן גָּדוֹל. מְדַשֵּׁן בּוֹ אֶת הַפְּתִילוֹת שֶׁכָּבוּ וְאֶת הַשֶּׁמֶן הַנִּשְׁאָר בַּנֵּר וְמֵטִיב חֲמִשָּׁה נֵרוֹת וּמַנִּיחַ הַכּוּז שָׁם לִפְנֵי הַמְּנוֹרָה עַל מַעֲלָה שְׁנִיָּה מִשָּׁלֹשׁ מַעֲלוֹת שֶׁלְּפָנֶיהָ וְיוֹצֵא. וְאַחַר כָּךְ נִכְנָס וּמֵטִיב שְׁנֵי הַנֵּרוֹת וְנוֹטֵל הַכּוּז בְּיָדוֹ וּמִשְׁתַּחֲוֶה וְיוֹצֵא:

Whenever one of the lamps of the Menorah was extinguished, we kindle it from another lamp as we explained. What is the order in which they were kindled? [The priest] who merited to remove the ashes of the Menorah enters the Sanctuary carrying a vessel referred to as a kuz. It was made of gold and resembled a large pitcher. He would place the wicks that were extinguished and the oil that remained in the lamp in it. He would then kindle five lamps and leave the kuz on the second step of the three steps positioned before [the Menorah] and depart. Afterwards, he would reenter and kindle two lamps, take the kuz in his hand, prostrate himself, and depart.

חֲבִיתֵי כֹּהֵן גָּדוֹל מִצְוַת עֲשֵׂה לְהַקְרִיבָן בְּכָל יוֹם מֶחֱצָה בַּבֹּקֶר עִם תָּמִיד שֶׁל שַׁחַר וּמֶחֱצָה בֵּין הָעַרְבַּיִם עִם תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם. וְלִישָׁתָן וַאֲפִיָּתָן דּוֹחִין אֶת הַשַּׁבָּת וְאֶת הַטֻּמְאָה כְּכָל קָרְבָּן שֶׁקָּבוּעַ לוֹ זְמַן שֶׁנֶּאֱמַר (ויקרא ו יד) "תֻּפִינֵי" שֶׁתְּהֵא נָאָה וְלֹא תֵּאָפֶה מִבָּעֶרֶב. וְעוֹד אִם תֵּאָפֶה מִבָּעֶרֶב תִּפָּסֵל בְּלִינָה שֶׁהַמַּרְחֶשֶׁת מִכְּלֵי הַקֹּדֶשׁ הִיא כְּמוֹ שֶׁבֵּאַרְנוּ:

It is a positive commandment to offer the chavitin offering of the High Priest each day, half in the morning together with the continuous offering of the morning and half in the afternoon together with the continuous offering of the afternoon. Kneading [these cakes] and baking them supersede [the prohibitions of forbidden labor] on the Sabbath and [the restrictions of] ritual impurity, as do the [other] sacrifices that [are offered at] a fixed time, as [implied by Leviticus 6:14 which] states [that these cakes must be] tufinei [which allows for the interpretation that they must be] naeh, "attractive," i.e., and thus not baked on the preceding day. Moreover, were they to have been baked on the preceding day, they would have been disqualified by the passage of the night, for the deep frying pan is one of the sacred utensils, as we explained.

טְחִינַת סָלְתָּן וְהֶרְקֵדָן בַּחוּץ וְאֵינָן דּוֹחִין אֶת הַשַּׁבָּת:

Grinding the flour for them and sifting it, [which is performed] outside [the Temple Courtyard], does not supersede [the prohibitions of forbidden labor] on the Sabbath.

כֹּהֵן שֶׁהִקְרִיב מֶחֱצָה בְּשַׁחֲרִית וּמֵת אוֹ נִטְמָא אוֹ נוֹלַד לוֹ מוּם וּמִנּוּ כֹּהֵן אַחֵר תַּחְתָּיו לֹא יָבִיא חֲצִי עִשָּׂרוֹן מִבֵּיתוֹ וְלֹא חֲצִי עִשָּׂרוֹן שֶׁל רִאשׁוֹן. אֶלָּא מֵבִיא עִשָּׂרוֹן שָׁלֵם וְחוֹצֵהוּ וּמַקְרִיב מֶחֱצָה וּמֶחֱצָה אָבֵד:

When a [High] Priest offered half [of the cakes] in the morning and then died, or became impure, or contracted a disqualifying physical blemish and another [High] Priest was appointed in his stead, [the latter] should not bring half an isaron [of flat cakes] from home [in the afternoon]. Nor should he bring the half an isaron [remaining] from [the offering of] the first [High Priest]. Instead, he should bring a complete isaron. Half is offered and half is destroyed.

נִמְצְאוּ שְׁנֵי חֲצָאִים קְרֵבִין וּשְׁנֵי חֲצָאִין אוֹבְדִין. וְאֵלּוּ שְׁנֵי הַחֲצָאִין הָאוֹבְדִים מַנִּיחִין אוֹתָן עַד שֶׁתְּעֻבַּר צוּרָתָן וְיוֹצְאִין לְבֵית הַשְּׂרֵפָה. וְכֵן אִם אָבַד אוֹ נִטְמָא הַחֵצִי שֶׁל בֵּין הָעַרְבַּיִם. וְהֵיכָן שׂוֹרְפִין אוֹתָן, בָּעֲזָרָה:

Thus two half [esronim] will be offered and two will be destroyed. The two halves that will be destroyed should be left until their form is no longer recognizable and then be taken out to the place of burning. The same laws apply if the half [of a High Priest's offering that was set aside until] the afternoon was lost or became impure. Where should they be burnt? In the Temple Courtyard.

מֵת כֹּהֵן גָּדוֹל בְּשַׁחֲרִית אַחַר שֶׁהִקְרִיב חֲצִי הָעִשָּׂרוֹן וְלֹא מִנּוּ כֹּהֵן אַחֵר מְבִיאִין הַיּוֹרְשִׁין עִשָּׂרוֹן שָׁלֵם עֲבוּר כַּפָּרָתוֹ וְעוֹשִׂין אוֹתוֹ חֲבִיתִין וּשְׁלֵמָה הָיְתָה קְרֵבָה. מֵת כֹּהֵן גָּדוֹל קֹדֶם שֶׁיַּקְרִיבוֹ בַּבֹּקֶר וְלֹא מִנּוּ כֹּהֵן אַחֵר מַקְרִיבִין אוֹתוֹ עִשָּׂרוֹן שָׁלֵם בַּבֹּקֶר וְעִשָּׂרוֹן שָׁלֵם בֵּין הָעַרְבַּיִם. וְאֵין כּוֹפְלִין שַׁמְנָהּ וּלְבוֹנָתָהּ אַף עַל פִּי שֶׁנִּכְפְּלָה הַסּלֶת. אֶלָּא מַפְרִישִׁין לָהֶם שְׁלֹשָׁה לוֹגֵי שֶׁמֶן וְקֹמֶץ לְבוֹנָה. לוֹג וּמֶחֱצָה שֶׁמֶן וַחֲצִי קֹמֶץ לְבוֹנָה לְעִשָּׂרוֹן שֶׁל בֹּקֶר וְלוֹג וּמֶחֱצָה שֶׁמֶן וַחֲצִי קֹמֶץ לְבוֹנָה לְעִשָּׂרוֹן שֶׁל בֵּין הָעַרְבַּיִם:

If the High Priest died in the morning after he offered the half of an isaron and another [High] Priest was not appointed, the heirs of the first should bring an entire isaron as atonement for the first. It was also offered complete. If the High Priest died in the morning before offering [the chavitin] and another [High] Priest was not appointed in his stead, [his heirs] should offer a complete isaron in the morning and a complete isaron in the afternoon. [The amount of] oil and the frankincense offered with it should not be doubled even though [the amount of] flour is doubled. Instead, three lugim of oil and a handful of frankincense is set aside for them, a log and half of oil and half a handful of frankincense for the isaron of the morning and a log and half of oil and half a handful of frankincense for the isaron of the afternoon.