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

Offerings brought on Yom Kippur

Hebrew

א אֵיזֶהוּ מְקוֹמָן¹ שֶׁל זְבָחִים,
קָדְשֵׁי קָדָשִׁים².
שְׁחִיטָתָן בַּצָּפוֹן. פַּר וְשָׂעִיר
שֶׁל יוֹם הַכִּפּוּרִים שְׁחִיטָתָן
בַּצָּפוֹן, וְקִבּוּל דָּמָן בִּכְלִי
שָׁרֵת בַּצָּפוֹן, וְדָמָן טָעוּן הַזָּיָה
עַל בֵּין הַבַּדִּים, וְעַל הַפָּרֹכֶת,
וְעַל מִזְבַּח הַזָּהָב. מַתָּנָה אַחַת
מֵהֶן מְעַכָּבֶת. שִׁיְרֵי הַדָּם הָיָה
שׁוֹפֵךְ עַל יְסוֹד מַעֲרָבִי שֶׁל
מִזְבַּח הַחִיצוֹן, אִם לֹא נָתַן לֹא
עִכֵּב:

Chabad

א eizehu m'koymon shel z'vochim,
kodshei kodoshim.
sh'chitoson batzofoyn. par v'so-ir
shel yoym hakipurim sh'chitoson
batzofoyn, v'kibul domon bichli
shoreis batzofoyn, v'domon toun hazoyoh
al bein habadim, v'al haporoyches,
v'al mizbach hazohov. matonoh achas
meihen m'akoves. shiyrei hadom hoyoh
shoyfeich al y'soyd ma-arovi shel
mizbach hachitzoyn, im loy nosan loy
ikeiv:

Sin-offerings

Hebrew

ב פָּרִים הַנִּשְׂרָפִים וּשְׂעִירִים
הַנִּשְׂרָפִים שְׁחִיטָתָן
בַּצָּפוֹן, וְקִבּוּל דָּמָן בִּכְלִי
שָׁרֵת בַּצָּפוֹן, וְדָמָן טָעוּן הַזָּיָה

Chabad

ב porim hanisrofim us'-irim
hanisrofim sh'chitoson
batzofoyn, v'kibul domon bichli
shoreis batzofoyn, v'domon toun hazoyoh

Hebrew

עַל הַפָּרֹכֶת, וְעַל מִזְבַּח הַזָּהָב.
מַתָּנָה אַחַת מֵהֶן מְעַכָּבֶת.
שִׁיְרֵי הַדָּם הָיָה שׁוֹפֵךְ עַל
יְסוֹד מַעֲרָבִי שֶׁל מִזְבַּח
הַחִיצוֹן, אִם לֹא נָתַן לֹא עִכֵּב,
אֵלּוּ וָאֵלּוּ נִשְׂרָפִין בְּבֵית הַדָּשֶׁן:

Chabad

al haporoyches, v'al mizbach hazohov.
matonoh achas meihen m'akoves.
shiyrei hadom hoyoh shoyfeich al
y'soyd ma-arovi shel mizbach
hachitzoyn, im loy nosan loy ikeiv,
eilu vo-eilu nisrofin b'veis hadoshen:

Hebrew

ג חַטָּאוֹת הַצִּבּוּר וְהַיָּחִיד,
אֵלּוּ הֵן חַטָּאוֹת
הַצִּבּוּר: שְׂעִירֵי רָאשֵׁי חֳדָשִׁים
וְשֶׁל מוֹעֲדוֹת, שְׁחִיטָתָן
בַּצָּפוֹן, וְקִבּוּל דָּמָן בִּכְלִי
שָׁרֵת בַּצָּפוֹן, וְדָמָן טָעוּן
אַרְבַּע מַתָּנוֹת עַל אַרְבַּע
קְרָנוֹת, כֵּיצַד: עָלָה בַכֶּבֶשׁ³
וּפָנָה לַסּוֹבֵב,⁴ וּבָא לוֹ לְקֶרֶן
דְּרוֹמִית מִזְרָחִית,⁵ מִזְרָחִית
צְפוֹנִית, צְפוֹנִית מַעֲרָבִית,

Chabad

ג chato-oys hatzibur v'hayochid,
eilu hein chato-oys
hatzibur: s'irei roshei chodoshim
v'shel moy-adoys, sh'chitoson
batzofoyn, v'kibul domon bichli
shoreis batzofoyn, v'domon toun
arba matonoys al arba
k'ronoys, keitzad: oloh vakevesh
ufonoh lasoyveiv, uvo loy l'keren
d'roymis mizrochis, mizrochis
tz'foynis, tz'foynis ma-arovis,

Commentary

1 One of the main factors that led to the destruction of the Temple was disunity among the Jewish Nation. The Sages instituted the recital of this chapter of Mishnah following the destruction of the Second Temple because (in addition to describing the order of all the sacrifices that took place there) it does not contain any differences of opinion among the Sages.

2 The Temple offerings were divided into two categories: the "most holy" offerings, which were slaughtered on the northern side of the Temple courtyard, and the offerings "of lesser holiness" (described below), which could be slaughtered anywhere in the courtyard. On a personal level, the slaughter of the Temple offerings symbolizes the slaughter of the evil inclination, the "animal" within each of us. Righteous people, symbolized by the most holy offerings, must slaughter their evil inclination in the "north." The Hebrew word for "north" (צָפוֹן) can also mean "hidden." Because the evil inclination knows that it won't be able to convince a righteous person to commit a blatant sin, it attempts to hide the sin under the guise of righteousness. The righteous person must be aware of this trick and slaughter the evil inclination in the "north"—while it is operating in this sly fashion. Regular people, however, who are symbolized by the offerings of "lesser holiness," are at risk of being influenced by their evil inclination both directly and through deceit. They must therefore be prepared to confront it and slaughter it in any given situation—"anywhere in the Temple courtyard."

3 The Kohen's path to the altar was via a ramp—a smooth and steady ascension—teaching us that our own Divine service and self-improvement need not necessarily require a sudden transformation, but rather steady and consistent progress.

4 An alternative translation: "And he would face the surroundings." After we ascend our personal "ramp"—by elevating and improving ourselves through Divine service—we must take a moment to survey our surroundings and see what more must be done.

5 After the Kohen ascended the ramp of the altar he would circle it from "the southeastern corner." South symbolizes warmth of climate, and east symbolizes light (the rising sun). This teaches us that when we ascend our personal altar—when we elevate and improve ourselves by doing good deeds—we merit receiving God's warmth and light as a reward. Our work is not yet complete, however; the next destination is "the northeastern corner." North symbolizes the evil inclination. (The Hebrew word for north (צָפוֹן) can also mean "hidden," and the evil inclination is described by the Talmud as being hidden within one's heart.) Upon conquering our evil inclination, we finally reach the western corners of the altar, which symbolize sweetness. (The Hebrew word for west, מַעֲרָב, shares its root with the word עָרֵב, "sweet.") By following this path in our service of God we bring Him sweet delight.