Ketoret–incense

k'toret

קְטֹרֶת

Chabad: ' is a reduced vowel — every vocal shva, always pronounced. - separates syllables that would otherwise run together.

How to read the transliterations

Say each of the following three sentences three times:

Hebrew

יְהֹוָה צְבָאוֹת עִמָּנוּ, מִשְׂגָּב לָנוּ אֱלֹהֵי
יַעֲקֹב סֶלָה:

Chabad

Adonoy Tz'vo-oys imonu, misgov lonu Eloyhei
Ya-akoyv seloh:

Hebrew

יְהֹוָה צְבָאוֹת, אַשְׁרֵי אָדָם בֹּטֵחַ בָּךְ:

Chabad

Adonoy Tz'vo-oys, ashrei Odom boyteiach boch:

Hebrew

יְהֹוָה הוֹשִׁיעָה, הַמֶּלֶךְ יַעֲנֵנוּ בְיוֹם
קָרְאֵנוּ:

Chabad

Adonoy hoyshi-oh, hamelech ya-aneinu v'yoym
koreinu:

Hebrew

וְעָרְבָה לַיהוָה מִנְחַת יְהוּדָה
וִירוּשָׁלָיִם, כִּימֵי עוֹלָם
וּכְשָׁנִים קַדְמוֹנִיּוֹת:

Chabad

v'or'voh ladonoy minchas Y'hudoh
virusholoyim, kimei oylom
uch'shonim kadmoyniyoys:

During Minchah skip the following paragraph:

Order of the daily service in the Holy Temple

Hebrew

אַבַּיֵי¹ הֲוָה מְסַדֵּר סֵדֶר הַמַּעֲרָכָה
מִשְּׁמָא דִגְמָרָא, וְאַלִּבָּא
דְּאַבָּא שָׁאוּל, מַעֲרָכָה גְּדוֹלָה
קוֹדֶמֶת לְמַעֲרָכָה שְׁנִיָּה שֶׁל
קְטֹרֶת, וּמַעֲרָכָה שְׁנִיָּה שֶׁל
קְטֹרֶת קוֹדֶמֶת לְסִדּוּר שְׁנֵי גִּזְרֵי
עֵצִים, וְסִדּוּר שְׁנֵי גִּזְרֵי עֵצִים
קוֹדֵם לְדִשּׁוּן מִזְבֵּחַ הַפְּנִימִי,
וְדִשּׁוּן מִזְבֵּחַ הַפְּנִימִי קוֹדֵם
לְהַטָבַת חָמֵשׁ נֵרוֹת, וְהַטָבַת
חָמֵשׁ נֵרוֹת קוֹדֶמֶת לְדַם
הַתָּמִיד, וְדַם הַתָּמִיד קוֹדֵם
לְהַטָבַת שְׁתֵּי נֵרוֹת, וְהַטָבַת
שְׁתֵּי נֵרוֹת קוֹדֶמֶת לִקְטֹרֶת,
וּקְטֹרֶת קוֹדֶמֶת לָאֵבָרִים,
וְאֵבָרִים לְמִנְחָה, וּמִנְחָה
לַחֲבִתִּין, וַחֲבִתִּין לִנְסָכִין,
וּנְסָכִין לְמוּסָפִין, וּמוּסָפִין
לַבְּזִיכִין, וּבְזִיכִין קוֹדְמִין
לַתָּמִיד שֶׁל בֵּין הָעַרְבַּיִם.
שֶׁנֶּאֱמַר: וְעָרַךְ עָלֶיהָ הָעֹלָה
וְהִקְטִיר עָלֶיהָ חֶלְבֵי
הַשְּׁלָמִים, עָלֶיהָ הַשְׁלֵם² כָּל
הַקָּרְבָּנוֹת כֻּלָּם:

Chabad

abayei havoh m'sadeir seider hama-arochoh
mish'mo digmoro, v'alibo
d'abo Shoul, ma-arochoh g'doyloh
koydemes l'ma-arochoh sh'niyoh shel
k'toyres, uma-arochoh sh'niyoh shel
k'toyres koydemes l'sidur sh'nei gizrei
eitzim, v'sidur sh'nei gizrei eitzim
koydeim l'dishun mizbeiach hap'nimi,
v'dishun mizbeiach hap'nimi koydeim
l'hatovas chomeish neiroys, v'hatovas
chomeish neiroys koydemes l'dam
hatomid, v'dam hatomid koydeim
l'hatovas sh'tei neiroys, v'hatovas
sh'tei neiroys koydemes liktoyres,
uk'toyres koydemes lo-eivorim,
v'eivorim l'minchoh, uminchoh
lachavitin, vachavitin linsochin,
un'sochin l'musofin, umusofin
lab'zichin, uv'zichin koyd'min
latomid shel bein ho-arbayim.
shene-emar: v'orach oleho ho-oyloh
v'hiktir oleho chelvei
hash'lomim, oleho hashleim kol
hakor'bonoys kulom:

Commentary

1 Although Jewish law does not generally follow the opinion of Abaye, we nevertheless read his order of service. In addition to having the merit of reciting a passage of Talmud, we read this excerpt to remind ourselves that even a disputed opinion in Torah is part of Torah. The Talmud relates that a heavenly voice once declared that the contrary opinions of Shamai and Hillel are “both words of the living God.” When Moses asked God whose opinion will be followed in practice, God replied that the matter will be determined by the sages of each generation. We recite these words of Abaye, although disputed, to emphasize that the entire Torah is the “word of the living God.”

2 The sages of the Mishnah taught that the blessings that God gives to the Jewish Nation can only materialize if there is peace. This is hinted at in the order of the Temple service, which could only be “completed” after the burning of the fats of the peace-offering—so called because it brought peace to the world. It was this service that enabled the blessings associated with all the other Temple offerings to materialize and become complete.