Raboyseyee and Ladies,
The House of Avtinas:
Let’s begin with a special mazel tov shout out to our friends Penina and Yossi Popack upon the marriage -last week- with the Ois in attendance- of their beautiful daughter Shayna to Tzviki Rimler. So happens that these two families were already related as many years back -in 1951- the Rimlers and Popacks also did a shidduch. May the young couple merit to enjoy many decades of blissful marriage.
And with Purim a day ahead, Pesach is only four weeks away and it gives the Ois great pleasure to plug his friend Chaim Richter of Richter Caterers, whose food is delicious and delivered to Miami, Orlando, New York and elsewhere. Check out his website https://richtercaterers.com/passover/ and get your orders in.
Way before anyone heard of ‘The House of Gucci’ and other famous houses -to include of course ‘The House of the Rising Sun’- at least a few thousand years before, there was The House of the Avtinas. And long before anyone heard of trade secrets (to include the formula for Coca Cola, Krispy Kreme’s doughnut recipe, Hellman’s Mayonnaise and the recipe for Hershey’s milk chocolate, the House of Avtinas cornered the market with a secret of their own and became quite famous but according to some, infamous. Were they in the food business? Not! Clothing and or jewelry designers? Also not! Who were they? What were they famous for? We shall cover this house below, ober we begin here.
According to informed sources – the heylige Internet- Frankincense has long been revered as a mystical substance, largely due to its use in religious, spiritual, and healing practices throughout history. This substance holds a unique, almost magical quality that is difficult to fully explain, given some of its unexplained bioactive effects. Frankincense is an ancient aromatic resin with a rich history of trade and cultural significance. Derived from the Boswellia tree, this precious substance has been a valuable commodity for over 5,000 years.
And we lead with this information davka because frankincense and other spices appear in our parsha. Mixed tougher along with other ingredients and prepared in accordance with some formula that Moishe may have brought down with from Har Seenai, the concoction played a significant role in appeasing the RBSO when He was angry with the Yiddin. Our parsha -among a smorgasbord of activity to include the golden calf, includes the mitzvah of Ketoires [Incense]. The Ketoires was offered twice a day on the Mizbayach Ha’zo’hov (Golden Altar) situated in front of the Koidesh Hakodoshim [Holy of Holies]. The Yiddin enjoyed many benefits -including lifesaving ones- by virtue of offering the Ketoires. The Ketoires was made up of various plants, spices, and herbs which provided a pleasant aroma to the Beis HaMikdash. The aroma is seemingly pleasing to the RBSO. How all that works, ver veyst and is beyond this writer’s comprehension.
A few years back, the heylige Ois introduced and covered the topic of ketoires, ober, he is back with mamish brand-new information (more than 90% new); you will mamish enjoy. As mentioned, our parsha features the RBSO’s command to Moishe to make the special incense mixture of Ketoires. Aside from the daily ritual featuring the concoction, this was the highest and holiest service performed in the Temple. The Ketoires incense was prepared with eleven different species of spices which -after being mixed properly- was placed on hot coals and offered on the altar inside the Mishkan each morning and afternoon (as we read in the final pisukim of last week’s parsha of Tetzaveh -30:7-8). As well, once a year, on Yom Kippur, the koihen godol would take three handfuls of this incense into the Holy of Holies. When the room filled with the incense smoke, the koihen would see a vision of the RBSO and thereafter procure atonement for the Yiddin. How all that worked is above the Ois’s pay grade. Over the summer months, when we read Parshas Koirach, we will learn how similar incense prevented a plague and saved countless lives following Korach’s rebellion. Based on that story, the heylige Zoihar (II, 218b) teaches that in in our times, in lieu of the Ketoires which can only be brought in the Temple and avada we have not had a Temple in several thousand years, one can read the pisukim (verses) that describe the incense and such readings of the ketoires -albeit, without the actual service connected- can ward off illness. It stopped a plague in the heylige Toirah, and can -in our times, so says the Zoihar- prevent or stop a pandemic. How it fared during Covid-19, ver veyst? Seemingly, the words have magical powers and for this reason -so the heylige Ois assumes- many have adopted the custom of reciting the words of the Ketoires daily. Of late, the Ois notices more and more people reciting the words of the Ketoires with great concentration. Ironically, when recited on the heylige Shabbis towards the very end of davening, most people including the person leading the service seem to skip 90% of the words.
What words? Shoin, now that I’ve piqued your interest, the words of the ketoires are found near the front of every siddur, and are customarily recited before the daily morning and afternoon prayers. Are all who recite these pisukim daily healthy? Not! Just in case you’re inclined, here are the words:
תָּנוּ רַבָּנַן: פִּיטּוּם הַקְּטֹרֶת: הַצֳּרִי, וְהַצִּיפּוֹרֶן, וְהַחֶלְבְּנָה, וְהַלְּבוֹנָה – מִשְׁקַל שִׁבְעִים שֶׁל שִׁבְעִים מָנָה. מוֹר, וּקְצִיעָה, שִׁיבּוֹלֶת נֵרְדְּ, וְכַרְכּוֹם – מִשְׁקָל שִׁשָּׁה עָשָׂר שֶׁל שִׁשָּׁה עָשָׂר מָנֶה. הַקּוֹשְׁטְ – שְׁנֵים עָשָׂר, קִילּוּפָה – שְׁלֹשָׁה, וְקִנָּמוֹן – תִּשְׁעָה. בּוֹרִית כַּרְשִׁינָה – תִּשְׁעָה קַבִּין, יֵין קַפְרִיסִין – סְאִין תְּלָתָא קַבִּין תְּלָתָא. אִם אֵין לוֹ יֵין קַפְרִיסִין מֵבִיא חֲמַר חִיוַּרְיָין עַתִּיק. מֶלַח סְדוֹמִית – רוֹבַע. מַעֲלֵה עָשָׁן – כׇּל שֶׁהוּא. רַבִּי נָתָן אוֹמֵר: אַף כִּיפַּת הַיַּרְדֵּן כׇּל שֶׁהוּא.
Our Sages taught: The blending of the incense: balm [tzori], and onycha [tzipporen], and galbanum, and frankincense, seventy maneh by mass. Myrrh, and cassia, and spikenard, and saffron [kharkom], sixteen maneh by mass. Costus, twelve maneh; aromatic bark [kilufah] three maneh; and nine maneh of cinnamon. Lye of Carshinah, a volume of nine kabin; Cyprus wine of the volume of three se’ah and three more kabin. If one does not have Cyprus wine, he brings old white wine. Sodomite salt, a quarter-kav. A minimal amount of the “smoke-raiser” [ma’aleh ‘ashan]. Rabbi Natan says: Also, a minimal amount of Jordan amber.
How much of each spice goes in? What is the magic formula? Are there any other non-listed ingredients that help the concoction give off the very pleasant odor that the RBSO enjoys? And why were ketoires offered in the first place? What was the specific purpose?
It appears that the RBSO very much loves the scent of incense. He does? Says who and where? Nu, to chap how the aroma of the ketoires could satisfy the RBSO and also have an indelible effect on man, we need to begin by learning a few pisukim innavening (by reading the text). Believe me, most of you have never thought about these words. Ober, before we do, let’s go back one parsha and learn one critical posik. Says the heylige Toirah (Shemois 30:7), azoy:
| 7. Aharon shall make incense of spices go up in smoke upon it; every morning when he sets the lamps in order, he shall make it go up in smoke. | זוְהִקְטִ֥יר עָלָ֛יו אַֽהֲרֹ֖ן קְטֹ֣רֶת סַמִּ֑ים בַּבֹּ֣קֶר בַּבֹּ֗קֶר בְּהֵֽיטִיב֛וֹ אֶת־הַנֵּרֹ֖ת יַקְטִירֶֽנָּה: |
So critical and important was the burning of the incense, that Aharoin the Koihen Godol (High Priest) was instructed to burn the ketoires on the special altar -the Mizbayach Hazohov (Golden Altar) used just for that very purpose- twice a day.
As an aside, the ketoires were also offered three times on the day of Yom Kippur. Ober what exactly were the ketoires? How were they made? Prepared? What were its ingredients? In what proportions? And why were they so important to the RBSO? Did the RBSO give Moishe an ingredients list? Shoin, to chap how all this worked, how the scent of the Ketoires could also help those who had evil thoughts and were otherwise sinners -think of yourselves- let us also read a few pisukim verses) from this week’s parsha. Says the heylige Toirah (Shmois 30: 34-38), azoy:
| 34. And the Lord said to Moishe: “Take for yourself aromatics, [namely] balsam sap, onycha and galbanum, aromatics and pure frankincense; they shall be of equal weight. | לדוַיֹּ֩אמֶר֩ יְהֹוָ֨ה אֶל־משֶׁ֜ה קַח־לְךָ֣ סַמִּ֗ים נָטָ֤ף | וּשְׁחֵ֨לֶת֙ וְחֶלְבְּנָ֔ה סַמִּ֖ים וּלְבֹנָ֣ה זַכָּ֑ה בַּ֥ד בְּבַ֖ד יִֽהְיֶֽה: | |
| 35. And you shall make it into incense, a compound according to the art of the perfumer, well blended, pure, holy. | להוְעָשִׂ֤יתָ אֹתָהּ֙ קְטֹ֔רֶת רֹ֖קַח מַֽעֲשֵׂ֣ה רוֹקֵ֑חַ מְמֻלָּ֖ח טָה֥וֹר קֹֽדֶשׁ: | |
| 36. And you shall crush some of it very finely, and you shall set some of it before the testimony in the Tent of Meeting, where I will arrange meetings with you; it shall be to you a holy of holies. | לווְשָֽׁחַקְתָּ֣ מִמֶּ֘נָּה֘ הָדֵק֒ וְנָֽתַתָּ֨ה מִמֶּ֜נָּה לִפְנֵ֤י הָֽעֵדֻת֙ בְּאֹ֣הֶל מוֹעֵ֔ד אֲשֶׁ֛ר אִוָּעֵ֥ד לְךָ֖ שָׁ֑מָּה קֹ֥דֶשׁ קָֽדָשִׁ֖ים תִּֽהְיֶ֥ה לָכֶֽם: | |
| 37. And the incense that you make, you shall not make for yourselves according to its formula; it shall be holy to you for the Lord. | לזוְהַקְּטֹ֨רֶת֙ אֲשֶׁ֣ר תַּֽעֲשֶׂ֔ה בְּמַ֨תְכֻּנְתָּ֔הּ לֹ֥א תַֽעֲשׂ֖וּ לָכֶ֑ם קֹ֛דֶשׁ תִּֽהְיֶ֥ה לְךָ֖ לַֽיהֹוָֽה: | |
| 38. Any person who makes anything like it, to smell it[s fragrance], shall be cut off from his people. | לחאִ֛ישׁ אֲשֶׁר־יַֽעֲשֶׂ֥ה כָמ֖וֹהָ לְהָרִ֣יחַ בָּ֑הּ וְנִכְרַ֖ת מֵֽעַמָּֽיו: |
From the text we learn the following: Moishe was told to take fragrances such as balsam, onycha, galbanum and frankincense, all in the same amounts. He then added 7 more spices for a total of 11. Note that only four ingredients of the mix are mentioned. Three of them just after the word “samim” meaning spices or aromatics (as used above in verse 34) – as in more than one, followed again by the word “samim” before the fourth ingredient is mentioned. We’ll come back to these words in a moment. Ober, didn’t the heylige Ois mention (just above) that the ketoires formula contained a total of 11 spices? He did! How did Moishe know to find additional spices and which other seven were needed to create the ketoires mix? Nu, 7 and 11 are avada lucky numbers.
Not to worry: The heylige Gemora (Kirisus 6A and 6B) had the same question and our Sages, based on the exact wording of the posik, concluded that though only four are mentioned, there were more. Says the heylige Gemora: “the compounding of the ketoires involved the following substances.” The Gemora then lists all 11 spices which include: atacte, onycha, galbanum and frankincense. Myrrh, cassia, spike-lavender, saffron, costus, aromatic bark and cinnamon. Ober, how did the heylige Gemora know which spices were required if the heylige Toirah did not tell us? Not to worry! Says the Gemora (Kirisus 6b), azoy: “It was communicated to Moishe at Sinai that 11 spices were to be used in the Ketoires.” No wonder Moishe was late in coming down. How the hec was he going to remember all this information? This information is -so we are taught- part of Toirah-shee-baal-peh (the Oral tradition). Our job is to believe and veyter gigangin (let’s move forward).
Shoin, let us quickly try to chap how four ingredients listed in the heylige Toirah turned into 11, and why. Says Rav Huna: Because that word “samim” appears twice in the verse. So what? How does that repetition of the word ‘samim’ get us to 11 spices when only 4 are mentioned by name? Let’s find out by making believe we are back in yeshiva and thinking logically as does the heylige Gemora. Nu, since the Toirah mentions “samim,” a word meaning several, we must conclude that there were at least two different spices in the mix. And given that the word “samim” appears before the next three ingredients are listed by name, we already have five. At least two from the word ‘samim’ and the three that follow. Veyter and fantastic. And since the word “samim” appears again, we need to now double the number we had before. And since we had five before, we add another five. That makes 10. And since another ingredient is mentioned by name -the frankincense, after we already have 10, we now have 11. What could be better? Creative accounting for sure but hey, it’s not like the Gemora was reporting these numbers to the SEC in a public filing. Shoin, and just like that, our sages concluded that there were 11 different aromatic spices needed to prepare the ketoires.
Interestingly enough, we are taught that of the 11, 10 gave off a sweet aroma, ober one of the ingredients, the chelbeno (galbanum), did not. It gave off a foul and pungent odor. Oib azoy (if so) why was the chelbeno included among the 11? Are we not taught that the key function of the ketoires (incense) offering was its fragrance? We were! The purpose of the ketoires offering was to produce a “rayach nichoiach” (satisfying aroma) before the RBSO and taka so says the heylige Toirah (Bamidbar 28:2). And says the heylige Gemora (Brochis 43B), azoy: “what is it that gives enjoyment to the soul and not the body? That is fragment smell.” Moreover, says Shlomo Hamelech in Mishlay (Proverbs 27:9): “oil and incense rejoice the heart.” Why then include the foul smelling and pungent odor emitting galbanum? What purpose did it serve? Many an exegete had the same question and let’s see what a few had to say about the role this unique foul-smelling spice played in the entire Ketoires process.
Says the heylige Gemora (Yoma 44A) that the Ketoires was offered to atone for the particular sin of loshon horo (aka: gossip and negative speech about others). Because loshon horo was and continues to be so rampant, one will find many fixes sprinkled throughout the heylige Gemora and elsewhere for this sin which avada continues unbated. Ober, what is the connection between ketoires and loshon horo? Says the heylige Gemora azoy: the Ketoires was offered “in secret” (“be-chashai”), inside the Mishkan, just as gossip is generally shared privately, in secret. Whereas all other offerings were brought on the altar which stood outside, in the courtyard, the incense was offered indoors, and is thus associated with loshon horo, a violation which is commonly committed in private.
And says the Imrei Yoel (Behaloischo, derush 29), azoy: What makes loshon horo so destructive is its tendency to spread far and wide, often with great speed. Negative information privately shared with one person can then be quickly disseminated, thereby ruining the subject’s reputation. And taka this could be the reason that why many a sage point to tzora’as – leprosy – as the punishment for the sin of loshon horo. Tzora’as is highly contagious, and thus represents the ease with which negative information about a person tends to spread. By the same token, the heylige Toirah prescribes the offering of Ketoires as the means of atoning for loshon horo. The fragrant scent of the incense wafted through the air and spread over vast distances. The heylige Mishneh (Tomid 3:8) tells us that the fragrance of the Ketoires could be smelled even from the city of Jericho. The way to reverse the corrosive effects of loshon horo, which pollutes the air, creating an environment of negativity and enmity, is through the Ketoires – creating a “fragrant” environment through positive, uplifting and encouraging words. The bottom line: To counter the “stench” of loshon horo, the beautiful scent of the Ketoires disseminates joy and cheerfulness instead of cynicism and scorn. Gishmak! Ober, because we no longer have a mizbayach (altar) and Temple services, and because we no longer bring korbonis (animal sacrifices), we no longer have ketoires and nothing to counter the plague of loshon horo; that’s just how real life is.
The final bottom line on this part of the review is this. Though the entire order of the ketoires is found in our siddurim (prayer books), in recent years, Toirah inspired entrepreneurs have sprung up and started printing and selling a separate booklet, also featured on parchment and leather-bound format. Vegans may use alternate materials. Known by its name of ‘Pitum Hakitoires,’ many have been, and continue to be purchased and used. Why are people buying this stand-alone parchment when it’s offered free of charge -mamish the exact same words- in our siddurim? What about its text has so many enraptured? Is it the leather cover? The parchment? What is so special about the recitation of the ketoires? Are its words magical? Or, is this the work of Toirah inspired marketers and entrepreneurs?
Shoin, back on page one the Ois titled this week’s review The House of Avtinas. Who was this house? Where was it? Who lived there? Let us find out. The heylige Mishneh [Yoma 3:11] lists certain families in less than a positive light (v’elu l’gnai), one of which was The House of Avtinas (Beis Avtinas). In other words: this house is shouted out in the heylige Gemora and Mishneh as not being of the best character traits. Wow! Why would the Mishneh paint them -mamish the entire house- with an ugly brush? What sin did they commit? As it turns out, members of the House of Avtinas were in charge of producing the Ketoires for the Beis Hamikdash. They had seemingly mastered a formula that was pleasing to the RBSO. That’s’ givaldig; what could be better than pleasing the RBSO daily? Nothing! Ober, they refused to share their “trade secrets” for producing the Ketoires. They cornered the market and did not allow for competitors. For this reason -seemingly the only reason- the Mishneh mentions them (together with certain other families and individuals) in a negative fashion. Let’s dig further. Is competition a mitzvah?
Says the heylige Gemora on that Mishneh [Yoma 38a] that the Chachomim (our Sages of that time period) tried to undercut the House of Avtinas; they wanted competitive landscape. They brought in specialists from Alexandria, Egypt who were experts in mixing spices and herbs. They wanted to put the House of Avtinas out of business for refusing to comply with the order of the court to share their recipe for the Ketoires. Instead of “outsourcing” the job of making the ketoires, the Chachomim tried to “insource” the operation by bringing in competing artisans.) Says the heylige Gemora veyter that the Alexandrian experts were able to make a mixture that duplicated the aroma of the ketoires, however they did not know how to make the smoke of the burning incense rise up in a straight column as was the tradition of the ketoires of the House of Avtinas. The Avtinas family had that magic touch. From the Alexandrian ketoires the smoke dissipated and filled the entire Heichal of the Beis HaMikdash, rather than rising up straight as a rod. What to do? The sages of the time went back to the House of Avtinas and again demanded that they reveal the secret ingredient that made the smoke go up straight. Again, they refused and kept the secret to themselves. What happened next? The Gemora says this: The Chachomim concluded, azoy: “Whatever the Holy Blessed Be He has created, He has created for His Honor as it is written ‘All the actions of Hashem are for Him’ [Mishlei 16:4]” [Yoma 38a]. Said Rabbeinu Chananel that “G-d has taken action by giving extra wisdom to this one more than to this one for His sake so that His work will be accomplished by the one He wants to accomplish it.” Gishmak! He chapped that the RBSO gave the House of Avtinas the secret of how to make perfect ketoires blends. And we can infer that He wants them to do it and no one else. The bottom line: Sometimes the RBSO gives individuals certain knowledge or talents to accomplish something and this is because He wants those specific individuals to be able to accomplish the task.
And the end of the story? The Chachomim had no choice but to rehire the Family of Avtinas to be in charge of the manufacturing the ketoires. The heylige Gemora recounts more of the story, it’s a gishmake read. Seeing that no one could master the skill or break the secret formula, they sages realized that the RBSO was involved. The Chachomim then sent a message to the member of the Avtinas asking them to return to work but they refused to come. The Gemora tells us that the Chachomim had to double their salary before they would take their jobs back. Originally, they were paid 12 maneh a day and now they received 24 maneh a day which was paid – so says Toisfis (shekolim 2:6) from the public treasury. These funds were not DOGED. When they finally came back (at the higher wage), the Chachomim asked them, “Why did you refuse to teach others how to do this?” They answered “We have a tradition that the Beis Hamikdash is destined to be destroyed. We are afraid that this information will fall into the hands of inappropriate people who will make ketoires to serve idols. That is why we keep the secret in our family.” Says the Maharsho that the sages did not believe this answer. They felt that the only reason the family was refusing to reveal their knowledge was to keep the monopoly on the ketoires. They had a cartel; they did not want to lose it. For this reason, the heylige Mishneh listed them among the families who deserved condemnation.
Any lessons learned? Yes! 1: Sages should stick to learning and not get involved in business activities; stay in your lane. Next: the sages of that time and ours, were -and are- but humans; humans make mistakes. And….the Gemora goes on to discuss other details about the House of Avtinas. At the end of the discussion, the Gemora relates the following: “From here (this incident), Ben Azai said ‘B’Shimcha Yikra-oocha u’bimkomcha yosheevucha’ (by your name you will be called and in your place you will be seated). Which means what? Says Rashi, azoy: A person should not worry and say “so and so is taking away my livelihood,” for regardless, you will be called back and returned to your proper station.” In other words, everyone will ultimately receive the income and the property to which he is entitled. No one can take away his neighbor’s livelihood (against the Will of the RBSO). Is that why the VAAD allows competitors to open a few hundred feet away from each other?
The epilogue to this story goes like this: the aggadata to this shtikel Gemora relates that an old man of the Avtinas family gave Yoichonon Ben Nuri a written recipe for the incense, and when Akiva heard this, he said, “We need no longer mention them with censure” (Yoma 38a). They also were praised because they did not permit their wives to perfume themselves, lest they be accused of using the incense as ointment.
Shoin, since you loved this House of Avtinas story, the Ois has taken the liberty of copying and pasting it for your enjoyment.
מַתְנִי׳ וְאֵלּוּ לִגְנַאי: שֶׁל בֵּית גַּרְמוּ לֹא רָצוּ לְלַמֵּד עַל מַעֲשֵׂה לֶחֶם הַפָּנִים, שֶׁל בֵּית אַבְטִינָס לֹא רָצוּ לְלַמֵּד עַל מַעֲשֵׂה הַקְּטוֹרֶת.
MISHNA: Apropos the mention in the Mishna of people who took action in the Temple and were mentioned favorably, the mishna lists those who took action in the Temple and were mentioned unfavorably. The craftsmen of the House of Garmu did not want to teach the secret of the preparation of the shewbread and sought to keep the secret within their family. The craftsmen of the House of Avtinas did not want to teach the secret of the preparation of the incense.
הוּגְרַס בֶּן לֵוִי הָיָה יוֹדֵעַ פֶּרֶק בַּשִּׁיר וְלֹא רָצָה לְלַמֵּד, בֶּן קַמְצָר לֹא רָצָה לְלַמֵּד עַל מַעֲשֵׂה הַכְּתָב. עַל הָרִאשׁוֹנִים נֶאֱמַר: ״זֵכֶר צַדִּיק לִבְרָכָה״, וְעַל אֵלּוּ נֶאֱמַר: ״וְשֵׁם רְשָׁעִים יִרְקָב״.
Also, Hugras ben Levi knew a chapter in the art of music, as will be explained, and he did not want to teach it to others. And the scribe ben Kamtzar did not want to teach a special act of writing. He was expert at writing all four letters of a four-letter name simultaneously. About the first ones, who were mentioned favorably, it is stated: “The memory of the righteous shall be for a blessing” (Proverbs 10:7); and about these who were concerned only for themselves it is stated: “But the name of the wicked shall rot” (Proverbs 10:7).
גְּמָ׳ תָּנוּ רַבָּנַן: בֵּית גַּרְמוּ הָיוּ בְּקִיאִין בְּמַעֲשֵׂה לֶחֶם הַפָּנִים וְלֹא רָצוּ לְלַמֵּד. שָׁלְחוּ חֲכָמִים וְהֵבִיאוּ אוּמָּנִין מֵאֲלֶכְּסַנְדְּרִיָּא שֶׁל מִצְרַיִם. וְהָיוּ יוֹדְעִין לֶאֱפוֹת כְּמוֹתָן, וְלֹא הָיוּ יוֹדְעִין לִרְדּוֹת כְּמוֹתָן. שֶׁהַלָּלוּ מַסִּיקִין מִבַּחוּץ וְאוֹפִין מִבַּחוּץ, וְהַלָּלוּ מַסִּיקִין מִבִּפְנִים וְאוֹפִין מִבִּפְנִים. הַלָּלוּ פִּיתָּן מִתְעַפֶּשֶׁת, וְהַלָּלוּ אֵין פִּיתָּן מִתְעַפֶּשֶׁת.
GEMARA: The Sages taught in a baraita: The craftsmen of the House of Garmu were expert in the preparation of the shewbread, and they did not want to teach others the secret of its production. The Sages dismissed them and sent for and brought craftsmen from Alexandria in Egypt, a large city with many experts. And those craftsmen knew how to bake like the members of the House of Garmu did, but they did not know how to remove the bread from the oven like they did. The shewbread was baked in a complex shape, and it was difficult to place it in the oven and remove it without breaking it. The difference was that these Alexandrians light the fire outside the oven and bake it outside the oven; and these members of the House of Garmu light the fire inside the oven and bake it inside. In the case of these Alexandrians, their bread becomes moldy over the course of the week, and in the case of these members of the House of Garmu, their bread does not become moldy.
כְּשֶׁשָּׁמְעוּ חֲכָמִים בַּדָּבָר, אָמְרוּ: כֹּל מַה שֶּׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לִכְבוֹדוֹ בְּרָאוֹ, שֶׁנֶּאֱמַר: ״כֹּל הַנִּקְרָא בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו״. וְחָזְרוּ בֵּית גַּרְמוּ לִמְקוֹמָן. שָׁלְחוּ לָהֶם חֲכָמִים — וְלֹא בָּאוּ, כָּפְלוּ לָהֶם שְׂכָרָן וּבָאוּ. בְּכׇל יוֹם הָיוּ נוֹטְלִין שְׁנֵים עָשָׂר מָנֶה, וְהַיּוֹם עֶשְׂרִים וְאַרְבָּעָה. רַבִּי יְהוּדָה אוֹמֵר: בְּכׇל יוֹם עֶשְׂרִים וְאַרְבָּעָה, וְהַיּוֹם אַרְבָּעִים וּשְׁמוֹנָה.
When the Sages heard of the matter that the bread of the imported craftsmen was of lower quality than before, they said: Whatever the Holy One, Blessed be He, created, He created in His honor, as it is stated: “Everyone who is called by My name, I have created for My glory” (Isaiah 43:7). In deference to God, the Sages should diminish their honor for the greater glory of God and let the House of Garmu return to their original station. The Sages sent for them to reassume their previous position, and they did not come. They doubled their wages and they came. Each day until then they would take wages of twelve maneh, and today they take wages of twenty-four maneh. Rabbi Yehuda says: Each day they took twenty-four maneh, and today they take forty-eight.
אָמְרוּ לָהֶם חֲכָמִים: מָה רְאִיתֶם שֶׁלֹּא לְלַמֵּד? אָמְרוּ לָהֶם: יוֹדְעִין הָיוּ שֶׁל בֵּית אַבָּא שֶׁבַּיִת זֶה עָתִיד לֵיחָרֵב, שֶׁמָּא יִלְמוֹד אָדָם שֶׁאֵינוֹ מְהוּגָּן וְיֵלֵךְ וְיַעֲבוֹד עֲבוֹדָה זָרָה בְּכָךְ. וְעַל דָּבָר זֶה מַזְכִּירִין אוֹתָן לְשֶׁבַח: מֵעוֹלָם לֹא נִמְצֵאת פַּת נְקִיָּה בְּיַד בְּנֵיהֶם, שֶׁלֹּא יֹאמְרוּ מִמַּעֲשֵׂה לֶחֶם הַפָּנִים זֶה נִיזּוֹנִין, לְקַיֵּים מַה שֶּׁנֶּאֱמַר: ״וִהְיִיתֶם נְקִיִּים מֵה׳ וּמִיִּשְׂרָאֵל״.
The Sages said to them: What did you see that led you not to teach others this craft? They said: The members of our father’s house knew that this house, the Temple, is destined to be destroyed, and they were concerned lest an unworthy man learn our skill of baking and go and engage in idol worship with that skill. Therefore, they attempted to prevent this skill from spreading beyond their family. The Gemara comments: And for this matter they are mentioned favorably: Never was refined bread of fine flour found in the hands of their descendants, so that people would not say that they are sustained from that technique of preparing the shewbread. They ate only bread made of coarse flour mixed with bran, to fulfill that which is stated: “And you shall be clear before the Lord and before Israel” (Numbers 32:22). Not only must one’s behavior be beyond reproach, he should also make certain to be beyond suspicion.
שֶׁל בֵּית אַבְטִינָס לֹא רָצוּ לְלַמֵּד עַל מַעֲשֵׂה הַקְּטוֹרֶת. תָּנוּ רַבָּנַן: בֵּית אַבְטִינָס הָיוּ בְּקִיאִין בְּמַעֲשֵׂה הַקְּטוֹרֶת וְלֹא רָצוּ לְלַמֵּד, שָׁלְחוּ חֲכָמִים וְהֵבִיאוּ אוּמָּנִין מֵאֲלֶכְּסַנְדְּרִיָּא שֶׁל מִצְרַיִם. וְהָיוּ יוֹדְעִין לְפַטֵּם כְּמוֹתָם וְלֹא הָיוּ יוֹדְעִין לְהַעֲלוֹת עָשָׁן כְּמוֹתָן. שֶׁל הַלָּלוּ — מִתַּמֵּר וְעוֹלֶה כְּמַקֵּל, שֶׁל הַלָּלוּ — מַפְצִיעַ לְכָאן וּלְכָאן.
Similarly, the Mishna related: The craftsmen of the House of Avtinas did not want to teach about the secret of the preparation of the incense, at which they were particularly adept. The Sages taught in a baraita: The members of the House of Avtinas were expert in the technique of preparing the incense, and they did not want to teach others. The Sages dismissed them and sent for and brought craftsmen from Alexandria in Egypt. And the Alexandrian craftsmen knew how to blend the spices like they did, but they did not know how to cause the smoke to rise like the House of Avtinas did. The smoke of the incense blended by these members of the House of Avtinas rises in a column like a stick; the smoke of the incense blended by these Alexandrians branched out to here and to there and did not rise in a straight line.
וּכְשֶׁשָּׁמְעוּ חֲכָמִים בַּדָּבָר, אָמְרוּ: כֹּל מַה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא — לִכְבוֹדוֹ בְּרָאוֹ, שֶׁנֶּאֱמַר: ״כֹּל פָּעַל ה׳ לַמַּעֲנֵהוּ״, וְחָזְרוּ בֵּית אַבְטִינָס לִמְקוֹמָן. שָׁלְחוּ לָהֶם חֲכָמִים וְלֹא בָּאוּ, כָּפְלוּ לָהֶם שְׂכָרָן וּבָאוּ. בְּכׇל יוֹם הָיוּ נוֹטְלִין שְׁנֵים עָשָׂר מָנֶה, וְהַיּוֹם עֶשְׂרִים וְאַרְבָּעָה. רַבִּי יְהוּדָה אוֹמֵר: בְּכׇל יוֹם עֶשְׂרִים וְאַרְבָּעָה, וְהַיּוֹם אַרְבָּעִים וּשְׁמוֹנָה.
When the Sages heard of the matter, they said: Whatever the Holy One, Blessed be He, created, He created in His honor, as it is stated: “God made everything for His sake” (Proverbs 16:4), and they let the House of Avtinas return to their original station. The Sages sent for the members of the House of Avtinas to reassume their previous position, and they did not come. They doubled their wages and they came. Each day until then they would take wages of twelve maneh, and today they take wages of twenty-four maneh. Rabbi Yehuda says: Each day they took twenty-four maneh, and today they take forty-eight.
אָמְרוּ לָהֶם חֲכָמִים: מָה רְאִיתֶם שֶׁלֹּא לְלַמֵּד? אָמְרוּ: יוֹדְעִין הָיוּ שֶׁל בֵּית אַבָּא שֶׁבַּיִת זֶה עָתִיד לֵיחָרֵב, אָמְרוּ: שֶׁמָּא יִלְמוֹד אָדָם שֶׁאֵינוֹ מְהוּגָּן וְיֵלֵךְ וְיַעֲבוֹד עֲבוֹדָה זָרָה בְּכָךְ. וְעַל דָּבָר זֶה מַזְכִּירִין אוֹתָן לְשֶׁבַח: מֵעוֹלָם לֹא יָצָאת כַּלָּה מְבוּשֶּׂמֶת מִבָּתֵּיהֶן, וּכְשֶׁנּוֹשְׂאִין אִשָּׁה מִמָּקוֹם אַחֵר, מַתְנִין עִמָּהּ שֶׁלֹּא תִּתְבַּסֵּם, שֶׁלֹּא יֹאמְרוּ: מִמַּעֲשֵׂה הַקְּטוֹרֶת מִתְבַּסְּמִין, לְקַיֵּים מַה שֶּׁנֶּאֱמַר: ״וִהְיִיתֶם נְקִיִּים מֵה׳ וּמִיִּשְׂרָאֵל״.
The Sages said to them: What did you see that led you not to teach others this craft? They said: The members of our father’s house knew that this house, the Temple, is destined to be destroyed, and they were concerned lest an unworthy man learn our skill of preparing incense and go and engage in idol worship with that skill. Therefore, they attempted to prevent this skill from spreading beyond their family. The Gemara comments: And for this matter they are mentioned favorably: Never did a perfumed bride emerge from their homes. And when they marry a woman from a different place, they stipulate with her that she will not perfume herself, so that cynics would not say that it is with the work of the incense that they perfume themselves, to fulfill that which is stated: “And you shall be clear before the Lord and before Israel” (Numbers 32:22).
תַּנְיָא, אָמַר רַבִּי יִשְׁמָעֵאל: פַּעַם אַחַת הָיִיתִי מְהַלֵּךְ בַּדֶּרֶךְ וּמָצָאתִי אֶחָד מִבְּנֵי בְנֵיהֶם, אָמַרְתִּי לוֹ: אֲבוֹתֶיךָ בִּקְּשׁוּ לְהַרְבּוֹת כְּבוֹדָן וְרָצוּ לְמַעֵט כְּבוֹד הַמָּקוֹם, עַכְשָׁיו כְּבוֹד מָקוֹם בִּמְקוֹמוֹ, וּמִיעֵט כְּבוֹדָם.
It was taught in a baraita that Rabbi Yishmael said: One time I was walking along the road and I found one of the descendants of the House of Avtinas. I said to him: Your fathers sought to enhance their honor and sought to diminish God’s honor by not revealing their secret to others. Now, although the Temple was destroyed, the honor of God remains as it was, and He diminished their honor, as their significance stemmed from their Temple service.
אָמַר רַבִּי עֲקִיבָא: (פַּעַם אַחַת) סָח לִי רַבִּי יִשְׁמָעֵאל בֶּן לוֹגָא: פַּעַם אַחַת יָצָאתִי אֲנִי וְאֶחָד מִבְּנֵי בְנֵיהֶם לַשָּׂדֶה לְלַקֵּט עֲשָׂבִים, וְרָאִיתִי (שֶׁשָּׂחַק וּבָכָה). אָמַרְתִּי לוֹ: מִפְּנֵי מָה בָּכִיתָ? אָמַר לִי: כְּבוֹד אֲבוֹתַי נִזְכַּרְתִּי. וּמִפְּנֵי מָה שָׂחַקְתְּ? אָמַר לִי: שֶׁעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַחְזִירָהּ לָנוּ. וּמִפְּנֵי מָה נִזְכַּרְתָּ? אָמַר לִי: מַעֲלֶה עָשָׁן כְּנֶגְדִּי. הַרְאֵהוּ לִי! אָמַר לִי: שְׁבוּעָה הִיא בְּיָדֵינוּ שֶׁאֵין מַרְאִין אוֹתוֹ לְכׇל אָדָם.
Rabbi Akiva said: One time Rabbi Yishmael ben Loga related to me: One time I and one of the descendants of the House of Avtinas went out to the field to collect herbs, and I saw that he laughed and he cried. I said to him: Why did you cry? He said to me: I was reminded of the honor of my forefathers, how important they were in the Temple. I said to him: And why did you laugh? He said to me: The Holy One, Blessed be He, is going to restore it to us in the future and we will be honored again. I said to him: And why are you reminded of this now? He said to me: The smoke-raising herb is before me, here in the field, reminding me of the past. I said to him: Show it to me; which one is it? He said to me: We are bound by oath not to show it to any person other than the members of our family.
אָמַר רַבִּי יוֹחָנָן בֶּן נוּרִי: פַּעַם אַחַת מָצָאתִי זָקֵן אֶחָד וּמְגִילַת סַמְמָנִין בְּיָדוֹ. אָמַרְתִּי לוֹ: מֵאַיִן אַתָּה? אָמַר לִי: מִבֵּית אַבְטִינָס אֲנִי. וּמָה בְּיָדֶךָ? אָמַר לִי: מְגִילַּת סַמְמָנִין. הַרְאֵהוּ לִי! אָמַר לִי: כׇּל זְמַן שֶׁבֵּית אַבָּא הָיוּ קַיָּימִין, לֹא הָיוּ מוֹסְרִין אוֹתוֹ לְכׇל אָדָם, וְעַכְשָׁיו הֲרֵי הוּא לְךָ, וְהִזָּהֵר בָּהּ. וּכְשֶׁבָּאתִי וְסַחְתִּי דְּבָרַי לִפְנֵי רַבִּי עֲקִיבָא, אָמַר לִי: מֵעַתָּה אָסוּר לְסַפֵּר בִּגְנוּתָן שֶׁל אֵלּוּ.
Rabbi Yoḥanan ben Nuri said: One time I found an old man who had in his hand a scroll with the location and formula for blending of spices. I said to him: Where are you from? What is your ancestry? He said to me: I am from the House of Avtinas. I asked him: And what is in your hand? He said to me: A scroll of spices. I said to him: Show it to me. He said to me: As long as the House of Avtinas, my forefathers, was extant, they would not pass it on to anyone. And now, here it is; and be careful with it not to give it to anyone. And when I came and related my statement before Rabbi Akiva, he said to me: And now that they have surrendered the scroll to worthy recipients since they are unable to maintain its sanctity, it is prohibited to mention them unfavorably, as even their earlier reticence was apparently for the glory of G-d.
מִכָּאן אָמַר בֶּן עַזַּאי: בְּשִׁמְךָ יִקְרָאוּךְ, וּבִמְקוֹמְךָ יוֹשִׁיבוּךְ,
From here, with regard to the cases of the Temple’s craftsmen whom the Sages restored to their posts, ben Azzai said: One should not be concerned that others might usurp his livelihood and success, since at the appropriate moment, by your name they shall call you to return to your previous position, and in your place, they shall seat you, 38b.
Finally, though we will celebrate Purim tomorrow, the Ois decided to leave Purim Toirah to others with more talent. The bottom line: A reader reminded me just this morning of a Purim Toirah the heylige Ois wrote five years ago and wherein he concluded that the entire miracle of Purim came about only after Esther touched to royal scepter. Good things happened and still do when this takes place.
Happy Purim to all and a gittin Shabbis!
The Heylige Oisvorfer Ruv
Yitz Grossman
