(Mishnah): Every day he offers half [a Maneh of Ketores] in the morning, and half in the afternoon. Today he adds a double handful. Every day it was [grated] fine. Today it was extra fine. Every day Kohanim ascend on the east [side of the ramp] and descend on the west. Today [the Kohen Gadol] ascends in the middle and descends in the middle.

R. Yehudah says, the Kohen Gadol always ascends in the middle and descends in the middle.

Every day the Kohen Gadol is Mekadesh his hands and feet from the Kiyor, and today from a gold flask;

R. Yehudah says, every day the Kohen Gadol is Mekadesh his hands and feet from a gold flask.

(Gemara): The composition of the Ketores - Tzari (sap of the balsam tree, Tziporen (Shecheles, a kind of root/annual plant; alternatively, onycha, a type of flower), Chelbenah (galbanum, a gum resin), and frankincense, the weight of 70 Manos of each of them. Myrrh, cassia, spikenard and saffron, the weight of 16 Manos of each of them. Twelve [Manos] of costus, three of cinnamon bark, and nine of cinnamon.

It turns out that there were 368 Manos - one Maneh for every day (on the average, there are 365 days in a year) and three Manos for that day (Yom Kipur). This is like our Mishnah says, today he adds a double handful.

(The following are not counted among the 11 ingredients. They "serve'' the other spices.) Nine Kavim of soap of Boris Karshinah (soap of Karshina; alternatively, vetch lye), three Sa'im and three Kavim of wine of Kafrisim (a certain place). If Kafrisim wine is not available, (strong) old white wine is used. A quarter (Kav) of Sodom salt, an (arbitrarily) small amount of Ma'aleh Ashan.

R. Nasan says, any amount of Kipas ha'Yarden (cyclamen) is added.

If any honey was added, it is Pasul. If any spice was lacking, he (the Kohen Gadol) will be Chayav Misah (for entering the Kodesh ha'Kodashim without valid Ketores, and/or for burning Pasul Ketores there).

(Beraisa - R. Shimon): Tzari is a sap of the Ketef tree;

Why does Karshina soap come? It is to rub the Tziporen (which is black), to make it nice. Why does wine of Kafrisim come? The Tziporen is soaked in it, to make it pungent;

Urine would be good for this [to make it pungent], we may not enter a foul odor into the Azarah, due to its honor.

When grinding, [the overseer] says "make it very fine. Very fine make it.'', for voice is good for spices.

If any ingredient was lacking, or any honey was added, it is Pasul.

If he did not put salt in it, or did not put Ma'aleh Ashan in it, he is Chayav Misah.

(R. Ze'irah): And he transgresses for an unneeded entrance [to the Kodesh ha'Kodoshim].

(Bar Kapara - Beraisa): The composers in Yerushalayim used to say that if he would put a little honey in it, the entire world could not stand up to its smell. (I.e. everyone would cease what he was doing, or enter the Heichal in spite of Isurim of Zarus or Tum'ah, to get closer to smell it better. Perhaps this is the intent of CHIDUSHEI HA'RIM, who asks why we needed a second reason not to add honey.)

(Beraisa): If one made a half-batch of Ketores, it is Kosher. We did not hear about making a third or quarter batch. Rebbi says, if it was the right proportion, it is Kosher.

This that you say that if one composed a half-batch it is Kosher, this is [when he used half the specified amount of] each ingredient.

Every 60 or 70 years, half came from leftovers [and they make just half a batch]. This is what [a Mishnah in Shekalim] taught "what did they do with extra Ketores?'' (It was used to pay workers, and bought back for the Tzibur to use the next year.)

(Beraisa): If one burned a k'Zayis [of Ketores] outside [the Mikdash], he is liable. [If he burned] less than a k'Zayis inside, Patur (he is exempt).

(R. Ze'irah citing R. Yirmeyah): [Patur means that] the Tzibur was exempted of its obligation.

(R. Yosi bei R. Bun citing R. Yirmeyah): Since it taught that if one burned a k'Zayis outside he is liable, this teaches that for less than a k'Zayis inside he is exempt. (Do not say that burning a deficient Shi'ur is like burning Ketores missing ingredients, and he is liable - PNEI MOSHE.)

Why does it say [about the extra Ketores of Yom Kipur] "Dakah''? It already says "v'Sachakta Mimenah Hadek.'' If so, why does it say "Dakah''?

How does he do? He separates three Manim from Erev Yom Kipur and returns them to the grinder, in order to fill from it his double handful, in order to fulfill with it Dakah Min ha'Dakah (extra fine).

(R. Yonah): [Our Mishnah said that today, the Kohen Gadol is Mekadesh his hands and feet from a gold flask, i.e.] except for the first Kidush;

(R. Yosah): It is even for the first Kidush.

Question: A Beraisa opposes R. Yonah! It says that all Kelim in the Mikdash were proper for Kidush of hands and feet!

Answer: It refers to [any Kidush] except for the first Kidush.

Question: A Beraisa opposes R. Yosah! It says that the Kiyor and the base are Me'akev [Kidush]!

Answer: It means that their place is Me'akev. (Kidush from other Kelim is valid only if the Kiyor and the base are in their place.)

(Mishnah - R. Meir): Every day there were four Ma'arachos, and today there were five;

R. Yosi says, every day there were three, and today there were four;

R. Yehudah says, every day there were two, and today there were three.

(Gemara) Question: What is R. Meir's reason?

Answer: "Veha'Esh Al ha'Mizbe'ach Tukad Bo Lo Sichveh'' - this is the Ma'arachah to preserve fire on the Mizbe'ach; "u'Vi'er Aleha ha'Kohen'' is the Ma'arachah for consuming limbs and Chelev; "v'Arach Aleha ha'Olah'' is the big Ma'arachah; "v'Hiktir Aleha Chelvei ha'Shelamim'' is [the Ma'arachah from which we take coals for] Ketores;

R. Yosah holds that there is no Ma'arachah for consuming limbs, and R. Yehudah [agrees, and holds also] that there is no Ma'arachah for preserving the fire.

Question: What does R. Yehudah learn from "Esh Tamid''?

Answer: The fire that I (Hash-m) said should be Tamid, is [lit] only on the outer Mizbe'ach (on top, like R. Yehudah expounded above (8b) - PNEI MOSHE, SHA'AREI TORAS ERETZ YISRAEL).