why was no honey mixed with it? Because the Torah says: “You shall not present any leaven or honey as a fire-offering to the Lord.”[1]
- The Lord of hosts is with us; the God of Jacob is our fortress,
- Lord of hosts, happy is the man who trusts in thee.
- O Lord, save us; may the King answer us when we call.
- Thou art my shelter; from the foe thou wilt preserve me; with songs of deliverance thou wilt surround me.[2]
- The offering of Judah and Jerusalem will be pleasing to the Lord, as in the days of old and as in former years.[3]
Talmud Yoma 33a
Abbaye recounted the daily order of the Temple service on the authority of tradition and according to Abba Saul: The large pile of wood was set in order on the altar before the second pile on the incense altar; the second pile on the incense altar was arranged before placing two [additional] logs of wood [on the large pile]; the placing of the two logs of wood preceded the removing of the ashes from the inner altar; the removing of the ashes from the inner altar came before the trimming of the five lamps; the trimming of the five lamps preceded the sprinkling of the blood of the daily offering; the blood of the daily offering was sprinkled before the trimming of the two remaining lamps; the trimming of the two lamps preceded the incense offering; the incense offering preceded the offering of the sacrificial parts; the offering of the sacrificial parts preceded the meal-offering; the meal-offering preceded the offering of pancakes; the pancakes came before the libations; the libations preceded the additional offerings on Sabbaths and festivals; the additional offerings preceded the placing of the two bowls of frankincense; the frankincense bowls preceded the daily afternoon-offering, as it is said: “And the priest shall arrange the burnt-offering on the altar, and burn on it the fat of the shelamim,”[4][5] which means that with the afternoon-offering all the offerings of the day are to be completed.
By the great power[6] of thy right hand, O set the captive free.
Revered God, accept thy people's prayer; strengthen us, cleanse us.
- ↑ Leviticus 2:11
- ↑ Psalms 46:8; 84:13: 20:10; 32:7.
- ↑ Malachi 3:4.
- ↑ Leviticus 6:5.
- ↑ שלמים is here interpreted to imply completion (from שלם, “to be finished”).
- ↑ אנא בכח is a rhymed prayer. It has six words to each of its seven lines. According to the Kabbalists, the forty-two words of this poem represent the name of God which is composed of forty-two letters. Though it has been credited to the Tanna Neḥunya ben ha-Kanah (first century) its author is unknown.
