Methods of Making Perfume

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Making perfume is an art that’s been around for many centuries. To many, it’s much more than an art. It’s a creation of thought, inspiration and care, resulting in some of the most beautiful fragrances imaginable.
Although there have been different methods implemented through the years, the general principle and purpose of making perfume is the same: extracting a desired scent. In an earlier chapter we covered many methods of extracting fragrances from various plant parts. There are actually two methods of scent extraction today: effleurage or distillation.

• Effleurage is a process where a glass plates are filled with highly purified and odorless animal or vegetable fat, where petals of your choice are placed. The petals of fresh flowers are pressed into the fat and will stay in the grease for a few days so the essence has a chance to disperse and leak into the compound.

After a few days, the petals are removed and replaced with freshly picked ones. This process continues until the greasy compound is saturated with the essence. This process is repeated several times. Once the saturation point has been reached, the petals are removed and the grease and fragrant oil mixture, also known as effleurage pomade, is washed with alcohol so that extract can separated from the grease.

The remaining grease is used to make soap and, once the alcohol evaporates, you have the essential oil you need for perfume. Effleurage is not only very time consuming but an expensive way of extraction as well. This process is often used for Jasmine and tuberoses.

• Distillation is a process where steam is used to capture the fragrance. The plants or flowers are put in the top part of a sill on perforated trays, with the bottom part filled with water. The water is brought to a boil, as it’s the steam that brings out the fragrances and scent-bearing components, which are transferred into an attached glass-cooling worm to be refrigerated and condensed.
The essential oil and water mixture is placed in bottles, where the essential oils will rise to the top leaving the scented water on the bottom. While the scented water is used for toilette water and other purposes, the essential oil is made into the finest perfumes.
Although technology has provided perfume makers with state-of-the-art equipment to make their perfume quickly and efficiently, the methods are still basically the same. Once they have the desired perfume, they don’t stop there. Being chemists as well as artists of the trade, they’re able to mix them with other essential oils to create exotic and beautiful fragrances.

Art of the Apothecary

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Apothecary is defined in today’s terms as “a health professional trained in the art of preparing and dispensing drugs.” Derived from the Greek word apotheke, it means a repository or store room and from the Hebrew word raqach, which means to perfume. Some bible translations use the word perfumer instead of apothecary, such as “to prepare spices.” In biblical times, the Levitical priesthood served as apothecaries as well. One of the responsibilities for the priests included preparing the holy anointing oil and incense. In Exodus 30:22 – 28, we read about the instructions the LORD gave to Moses concerning the ingredients of the holy anointing oil:
“Moreover the LORD spake unto Moses, saying, Take thou also unto thee principal spices, of pure myrrh five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty shekels, and of sweet calamus two hundred and fifty shekels, And of cassia five hundred shekels, after the shekel of the sanctuary, and of oil olive an hin: And thou shalt make it an oil of holy ointment com-pound after the art of the apothecary: it shall be an holy anointing oil.”
This highly perfumed formula prescribed by God comprised of the finest spices: flowing myrrh, sweet-smelling cinnamon, fragrant calamus cane, cassia and olive oil. Specific instructions for its use consecrated or set apart articles for Temple worship as “holy.” This included the ark of the testimony, the holy tabernacle, and all of its furnish-ings. Because of its specialness, Yahweh gave an admonition to NOT reproduce the EXACT formula, nor use it on ordinary people. This is something believers should respect as they explore study and create biblical scents.
God not only gave Moses specific instructions for combining these essences for the Holy Anointing Oil, but for also combining them into a pure and Holy confection to be burned as an incense as a testimony in the tabernacle of the congregation before Yahweh. In Exodus 30:34 – 38, it says:
“And the LORD said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense: of each shall there be a like weight: And thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure and holy: And thou shalt beat some of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee: it shall be unto you most holy. And as for the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the LORD. Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people.”
Apothecaries remained a prominent part of Israel’s culture after being taken into Babylonian captivity and upon returning to Jerusalem during the time of Nehemiah and Ezra. In Nehemiah 3:8 it tells how they participated in the rebuilding of the city:
“Next unto him repaired Uzziel the son of Harhaiah, of the goldsmiths. Next unto him also repaired Hananiah the son of one of the apothecaries, and they fortified Jerusalem unto the broad wall.”
Though the term “apothecary” is not found in the New Testament, the practice of compounding and burning Holy Incense still continued. In fact, this duty was consid-ered such a great honor for those of the Levitical priesthood they had to cast lots for it. Luke 1:9 tells how lot fell on Zacharias:
“According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. And there appeared unto him an angel of the Lord standing on the right side of the altar of incense.”
Some may consider the duties of the apothecary and priest to be a lost art since the destruction of the 2nd Temple. However, Yeshua spoke of another temple (His body) in which believers are members of and are to be a priest unto. 1 Peter 2:5 says,
“Ye also, as lively stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.”
Today, the ancient art of perfumery and apothecary is being restored.

Ancient Uses for Perfumes and Essential Oils

For more information about the biblical essential oils please visit http://HealWithOil.com.

In ancient times, essential oils and other aromatics were used for religious rituals, as well as for the treatment of illness and other physical and spiritual needs. According to the Essential Oils Desk Reference compiled by Essence Science Publishing, “Records dating back to 4500 B.C. describes the use of balsamic substances with aromatic properties for religious rituals and medical applications. The translation of ancient papyrus found in the Temple of Edfu, located on the west bank of the Nile reveals medicinal formulas and perfume recipes used by the alchemist and high priest in blending aromatic substances for rituals performed in the temples and pyramids. As well, Hieroglyphics on the walls of Egyptian temples depict the blending of oils and describe hundreds of oil recipes. Within these writings tell of scented barks, resins of spices, and aromatic vinegars, wines and beers that were used in rituals, temples, for embalming and medicine. Thus, the Egyptians were credited as the first to discover the potential of fragrance and were considered masters in using essential oils and other aromatics in the embalming process. They created various aromatic blends for personal use, placing them in alabaster jars – a vessel specially carved and shaped for holding fragrant oils. In fact, when King Tut’s tomb was opened in 1922, 350 liters of oils were discovered in alabaster jars. Amazingly, because of the solidification of plant waxes sealing the opening of the jars, the liquefied oil was in perfect condition.
In the upper region of Egypt, a sect of Jews, called Essenes, were known for their healing arts and use of essential oils. Both Philo and Josephus writings indicated that at the period in which John the Baptist and Jesus were born, the Essenes were scattered over Palestine, numbering about four thousand souls. The Essenes or Therapeuts (used interchangeably) refer primarily to the art of healing which these devotees professed, as it was believed in those days that sanctity was closely allied to the exercise of this power, and that no cure of any sort could be imputed simply to natural causes. (Source: http://sacred-texts.com, http://bopsecrets.org)

The Holy Scriptures record over 1,035 references to aromatics, ointments, savors, fragrances, plants and incense-most implying essential oils. Twelve of the most highly-praised fragrances in the world mentioned in the Bible include: Frankincense, Myrrh, Spikenard, Hyssop, Cypress, Myrtle, Aloes, Sandalwood, Galbanum, Cinnamon, Cassia, and Onycha. Many were in the prescribed preparation of the Holy Anointing Oil and Holy Incense for Temple services, as well as for anointing and healing the sick. The people of the ancient world understood the importance of maintaining wellness and physical health, as well as the oils’ ability to enhance their spiritual state of worship, prayer, and for the purification from sin. King David alluded to this in Psalm 51:7 when he wrote, “Purge me with hyssop and I shall be clean: wash me, and I shall be whiter than snow.” While David’s Psalm may have been speaking of a “spiritual purification” from his own sin of adultery with Bathsheba, today we know that the chemical constituents of essential oils including hyssop are able to penetrate the cell wall and transport needed oxygen and nutrients to the cell nucleus. Most essential oils can be absorbed through the skin or inhaled into the lungs where they then make their way into the bloodstream. The sense of smell affects the limbic region of the brain, which controls emotions, memory and the hypothalamus, which regulates the pituitary, which in turn balances the entire hormonal system of the body.

Holy Smoke – Temple Incense and What It Represents (Hebrew acronym)

Just as the Holy Incense was to be burnt perpetually, we are to pray continually and be ready to pray at any time as needs arise,

“Rejoicing in hope; patient in tribulation; continuing instant in prayer” (Romans 12:12).

Burning the resins on hot coals is reminiscent of the fiery trials we face from time to time. When the testing of our faith becomes difficult we immediately cry toward Heaven for help.  And, like the heat of the coals that release the aroma of the incense instantly, our prayers in times of need are instantly released.  This is when Elohim (God) turns a bitter experience into something sweet.

Teshuvah or true repentance is the ability to restructure a new life out of the raw ingredients we are given to work with and transform it into a sweet fragrance pleasing to Him.

And Yahweh is there, expecting our prayer and ready to “meet with thee” (Exodus 30: 6).  When He hears our prayer, He responds. He gets great joy when we seek Him out in fervent pray,

“Ointment and perfume (incense) rejoice the heart.” (Proverbs 27:9)

The Torah states that this is the most powerful form of offering – because it has the power of life and death.

In the Midrash (Tanchuma, Tetzaveh 14), the letters of the word Qetoret can be read as an acronym: q (Koof), j (Tet), r (Reysh) and a t (Tav). This acrostic starts with the letter q for vd,qo Qodesh, which means holiness and the letter represents the back of the head or last. j is for hr’h\j’ Tohorah which means purify and the letter j means, to surround.  r is for ~x;r; Racham which means Mercy and the letter r  means head or the highest. The final letter t is for hw”q.Ti Tikvah which means hope and the letter t means covenant, sign or cross. When you put it all together, it says:

Koof (Behind/back of the Head – last)

Tet (Surround)

Resh (Head or the highest)

Tav (Covenant, Sign, Cross)

He is the head of the body and it is his holiness that purifies us and surrounds us with His love.  His mercy offers us hope and it is through His covenant on the cross that we can enter into His presence. Simply put, “Yahweh has got your back.”

Temple Incense: A Chip Off The Ole Block

When all the ingredients of the Holy Incense are mixed together they produce something that is very precious, pleasing and holy to Yahweh.

 The priests of ancient Israel gathered the ingredients, which were crushed to a powder, weighed out, mixed together and melted down into a large block which was more easily transported.

 “And thou shall make it a perfume, a confection after the art of the apothecary, tempered together, pure and holy: And thou shalt beat some of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee: it shall be unto you most holy.” (Exodus 30:36)

 Each day the High Priest would chip off some of the solid block, crush it into fine powder and pour it over red hot coals to release the beautiful fragrant smoke.

 Like that large block of incense, there is just so much to pray about that we cannot cover everything in one session. 

 In our own prayer time, all we can do is chip off a little each day and crush it to powder by getting down to the fine detail. By praying for specific events, individual people, their needs and well-being our prayers are refined, rather than praying in broad and meaningless statements. Seasoned with salt, our prayers are to be enduring, as a reminder of the perpetual covenant between God and Israel which He renews daily and confirms.

 Should we see our lives on a “large” annual scale, or should we see them on a relatively “tiny” daily scale? The essence is to live each day to the fullest, paying attention to all the ingredients that go into making them up. This includes seeing the ingredients that don’t smell so good as an important part of life.

 And then, when we get to Rosh Hashanah or Yom Kippur, we can look back on a year full of full days. By Yom Kippur, our Qetoret (incense) will already have been ground and our prayer life is refined with knowing how to pray when we enter the throne room.

To purchase a copy of Rebecca’s latest book, Qetoret: The Fragrance of Prayer, from which this excerpt was taken, please visit her website: http://HealWithOil.com. She also has pure resins and essential oils of the ingredients of the Holy (Exodus 30) Incense.

What is Galbanum in the Holy Incense (Temple Incense)?

For more information about the biblical fragrances, please visit my website http://RATW.org or http://HealWithOil.com.

Resembling a giant fennel plant, Galbanum (Ferula galbaniflua, member of the carrot family) was used in the ancient world as incense. Native to the Middle East and grown in the Mesopotamian area and West Asia, Galbanum had to be imported in biblical times. Today it is cultivated in Iran, Turkey, Lebanon and Afghanistan.

Galbanum, also called “Mother resin,” is discharged from the roots and lower trunk of this small wild plant. It is harvested by slitting its stem a few inches above the ground, allowing the milky substance to flow out and harden. Its balsamic tears are round, yellow to brownish-yellow, translucent, and not larger than a pea. It has been valued for its complex green, woody, balsam-like fragrance. At one time it was used in pharmaceuticals, but now it is mostly used as a food flavoring and as a perfume fixative. The Egyptians imported Galbanum resin in vast amounts, as it was a most treasured incense ingredient. In addition, Egypt used it for embalming and cosmetics.

The Jewish Talmud suggests that Galbanum, a bitter, earthy gum resin from an Asiatic plant was included in the Holy Incense because “Every communal fast that does not include the sinners of Israel is not a fast.” This was because the Temple incense included spices with beautiful fragrances, but was considered incomplete without a less-than-fragrant aromatic such as Galbanum. Described by some modern Bible commentators as having a pleasant smell, Philo praises Galbanum, comparing it to air and calling it sweet smelling and says its smoke drives away serpents. 

This sharp, biting pungent resin could be equated with some of the unpleasant things we need to pray about. We are required to examine ourselves carefully as we meditate on the Holy Scriptures,

“Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Yeshua Ha Mashiach is in you, except ye be reprobates?” (II Corinthians 13:5) 

A genuine self-examination can be a very unpleasant experience. The Jewish Talmud say, Chelbenah alludes to complete sinners. Like a Tziporen-fingernail, they are smooth and unblemished on the inside, and only darkened on the outside.

In Hebrew, Galbanum is Chelbenah.  The Hebraic root is Cheleb, which means “the fat or the richest part” and Chalab, which means “milk.” Of the animal sacrifices in Scripture, the fat was reserved for God and burned as a soothing aroma to Him (Genesis 4:4, Leviticus 3:14-16).

 In the Greek, Galbanum is simply a borrowing of the Hebrew word, so there is no chance of error in translation from Hebrew to Greek.  It is mentioned in the Egyptian papyri and only once in the Old Testament as an ingredient of the sacred incense and once in the Apocrypha (Sirach 24:15).

Onycha in the Holy Incense (Bible – Temple Incense Series)

Mystery and debate surrounds what is known as Onycha. Some believe it to be of plant origin, while others believe it to be from the finger-like operculum, or the closing flap of certain snails. Rashi, a great Jewish scholar, believed Onycha to be a kind of root that grew from the ground. Some suggest it is extracted from a Styrax benzoin, a type of resin used in the Tabernacle for incense in ancient biblical times.  The Encyclopedia of Bible Plants (F Nigel Hepper 1992) agrees that onycha is more likely to be a plant resin. Rabbi Gamaliel (whom the Apostle Paul studied under) believed it to be part of the plant species and said, “The balm of Onycha required for the incense exudes from the balsam trees.”  The Jewish Talmud, whose Hebrew is of a later date than the scriptures, refers to the substance as tsiporen, which means fingernail and seems to be related to sh’chalim, meaning cress, a type of plant.

 The Hebrew word for Onycha is tl,xev. Shecheleth and refers to a resin with a nail-like shine, claw or hoof. For this reason, others believe it is an aromatic from the operculum of a shell fish, i.e., the claw or nail of the strombus or wing-shell, a univalve common in the Red Sea (the same mussel from which the blue dye for the Tzitzits (fringes) was obtained).  The Greek word from the Septuagint ‘onyx’ also adds confusion.  Onyx is an agate with a fingernail like opacity that has for some reason been associated with a claw shaped shellfish. 

 Onycha, as a plant derivative is highly aromatic and is credited as having great medicinal properties which seems to be the most likely ingredient for the sacred incense when considering the healing effect prayer has. 

 Tzori alludes to the Torah which is a balm that brings healing to the entire body.  Onycha was valued anciently for its ability to speed healing of wounds and to help prevent infection.

What is Stacte in the Holy Incense?

As the first ingredient of the Holy Incense, Nataph in Hebrew means “drop,” corresponding to “drops of water” (Job 36:27). The English translations use Stacte, from the Greek word meaning “an oozing substance,” referring to various viscous liquids including myrrh and labdanum (Rose of Sharon). Rabbi Gamaliel described it as “the sap that drips from the tapping of the wood of the Ketaf tree (Kerithot 6a). Rashi clarified, “Nataph is the same as Tzree (Balm), and since it is only drips (and is not drawn out), the drips from the Ketaf tree are called Nataph (drips). Interestingly, in the book of Jeremiah where Tzree is mentioned (Jeremiah 8:22, 46:11, 51:8), it was in concurrence with the root word Refah, meaning to heal. In other places in the Torah, Tzree (balm) is mentioned with spices that were carried by Ishmaelite traders in Genesis 37:25, and then in Genesis 43:11 as a gift from Jacob in the land of Canaan presented to Joseph, as the Prince of Egypt.

 Gil Marks reported in his research concerning the Qetoret that, “some ancient sources indicate that Nataph and Tzree are not synonymous. Balm that exudes spontaneously (Nataph) was considered of the highest quality, as opposed to that produced through manmade incisions (Tzree); the latter acceptable for commercial purposes, while Nataph was specified in the Qetoret.”

 Some commentators claim Stacte to be the same as Myrrh, and there is sufficient evidence that the Greek Stactae was a form of myrrh.  The Septuagint’s mistake in translation could have been because both Nataph and Stactae mean “to drip” while myrrh was translated as מר, Mor, in the same chapter earlier in reference to the anointing oil. Almost all other commentators agree that the oozing matter comes from the balsam tree or one of the many types of storax trees– the sap being called “balm” in English. 

 Thousand years ago, in an oasis on the western shore of the Dead Sea numerous rare and special balsam trees sprouted from the terraces and hills of Engedi. The balsam oil from Engedi and Jericho was considered by the Greeks and Romans to be the finest in the world for its fragrance and as a medicinal salve. In fact, the city’s name, Jericho, derived from the root Rayach (fragrance), alluded to the ancient presence of balsam trees in the area.

 As a close relative to myrrh, author Gil Marks writes, “Varieties of balsam grew wild throughout much of the land surrounding the Red Sea. The one that produces the superior resin is Commiphora opobalsamum, a 10- to 12-foot high tree with a deep brown bark and small trifoliate leaves.  During the heat and humidity of the summer, the aromatic resin spontaneously oozes out in drops from cracks in the lower section of the trunk, a process fostered with manmade incisions. The whitish balm gradually turns gray and solid. The still fluid sap may be added to oil, which absorbs the intoxicating fragrance. Solidified balm may be pulverized and added to oil or mixed with other resins. Balm, although very expensive, constituted a significant component of life in ancient Israel.”

 According to legend, balsam was originally brought to Israel from Arabia by the Queen of Sheba among her gifts to King Solomon. However, balm was already a prominent export from Canaan at the time of the Patriarchs in Genesis 37:25.

 In 1996, the “Biblical Archaeology Review” reported that during the excavation of the ancient city of Gilead, they unearthed the remains of a building used for the manufacture of balsam essential oil.  This oil known as the “Balm of Gilead” is noted in Jeremiah 8:22:

 “Is there no balm in Gilead? Is there no physician there? Why then is there no healing for the wound of my people?”

 This balm of Gilead was known for its miraculous healing of wounds. The production of this healing balm was so well guarded that archeologists found this inscription on the mosaic floor of an ancient ruin:

 “Whoever reveals the secret of the village to the gentiles, the one whose eyes roam over the entire earth and sees what is concealed will uproot this person and his seed from the sun.”

Holy Incense

In the Torah we find the commandment concerning the Qetoret immediately following the Anointing Oil:

Yahweh said to Moses: Take for yourself spices ­- stacte, onycha, galbanum, [as well as other specified] spices, and pure frankincense ­- equal amounts of each. [Grind each spice separately and then] blend [them together as] a Qetoret [incense] compound, the work of a master perfumer, well-blended, free of all impurity, and holy. Pulverize a small portion of [the Qetoret daily] and place it [on the Golden Altar] before the [Ark of] Testimony in the Communion Tent where I commune with you. It shall have the highest degree of holiness for you [Kodesh Kadashim]. With regard to the Qetoret you are to make, do not duplicate its formula for your personal use. It must remain set aside for Yahweh. If a person makes it to enjoy its fragrance, he shall be cut off [spiritually] from his people (Exodus 30:34-38).

The Jewish Encyclopedia describes incense as “an aromatic substance which exhales perfume during combustion; the odor of spices and gums burned as an act of worship.”

Incense was burnt ceremonially on an altar before the mercy seat in the Tabernacle.  This particular formula for Holy Incense was made only for the worship of the Lord and required certain rituals in preparation.

According to the Temple Institute, “The method, or recipe, for preparing the special incense offering from was a closely-guarded secret, passed down from generation to generation within the ranks of one particular family known as Avtinas.

In addition to the identity of the spices and the exact amounts and manner in which they are prepared, the clan protected another important secret of their trade: The identity of an herb known in Hebrew as ma’aleh ashan, literally “that which causes smoke to rise.” This herb has a quality which enabled the smoke from the incense to rise up to heaven in a straight column.” It was forbidden to make Holy Incense just for pleasure of the senses.

Yahweh gave strict instructions how it was to be used in Exodus 30:1, 6-9:

“And thou shalt make an altar to burn incense upon:…And thou shalt put it before the vail that is by the ark of the testimony, before the mercy seat that is over the testimony, where I will meet with thee.  And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it.  And when Aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before the LORD throughout your generations.  Ye shall offer no strange incense thereon, nor burnt sacrifice, nor meat offering; neither shall ye pour drink offering thereon.”

In Exodus 30:34-38, Yahweh provided a recipe from which the incense was to be prepared:

“And the LORD said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense: of each shall there be a like weight:  And thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure and holy: And thou shalt beat some of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee: it shall be unto you most holy.  And as for the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the LORD. Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people.”

In this passage of Scripture, we find specific instructions on what ingredients are to be used in preparing the Holy Incense, how it is to be compounded, and are warned against using it improperly or treating it common. It should be simple in fact, to duplicate. But in reality, it isn’t. After careful study of the names of each substance, the actual knowledge of what these ingredients are has been lost. Many different opinions, often contradictory ones have been set forth as to the identity of the ingredients in the Holy Incense.  We will take a closer look and examine each one carefully.

According to the Torah, the Qetoret (Holy Incense) contained equal proportions of Nataph-Balsam/Stacte, Shechelet-Onycha, Chelbenah-Galbanum and Levonah Zakah-pure Frankincense.

While the Torah only mentions four main spices in the Holy Incense, it is recorded in the Sages of another seven, making a total of eleven spices according to the Oral Tradition. Rabbi Aryeh Kaplan gives a detailed explanation of how the extra seven are alluded to in the “terse language of the written Torah:”

“Since the Torah does not designate what they are, it seems obvious that the first mention of the word “spices” (after “take for yourself”) would denote two different spices, since the minimum number that the plural form “samim” can be is two.

Then we have the balsam, onycha and galbanum, bringing us to a total of five. The Torah then mentions samim again to tell us that in addition to these five there were another additional five. This doubles the amount, making a total of ten. If the second samim only denoted two, the Torah would have said, “Take for yourself spices – balsam, onycha…”

Since the Torah divides them, it means that they were not the same. Therefore, the first time the word samim is mentioned denotes two spices; the second time it denotes five. Therefore, from the two times that the word samim occurs, we learn that there were seven spices besides the four mentioned in the Torah, making a total of eleven (see Kaplan, Torah Anthology, Volume 9, pp. 311-312).”

The Mishnah tells us the Qetoret was made up of eleven spices: “There were seventy measures each of balsam, onycha, galbanum, and frankincense. There were sixteen measures each of myrrh, cassia, spikenard, and saffron. There were twelve measures of costus, three measures of aromatic bark, and nine measures of cinnamon.” In addition, other spices used to prepare the Qetoret included: nine kabin  (quart) of Karshina lye which was used to rub the onycha with to make it more pleasant and three se’in and three kabin (quart) of Cyprus wine to soak the onycha in to make it more pungent. There was a fourth of a kab (cup) of Sodom salt, and a small quantity of smoke-producing herb. Jordan Amber, foam from the Jordan River was used to prevent the incense from sticking to the mortar and pestle. Rabbi Nathan of Babylon added, “If one omitted from or added to the original eleven spices, he was liable the death penalty.”

The Torah does include very explicit instructions in the manner in which the Qetoret (Holy Incense) is used; in fact, if misused the punishment is Karet, or spiritual excision.

The following excerpt was taken from “Qetoret: The Fragrance of Prayer” by Rebecca Park Totilo. To purchase a copy of her latest book, please visit her website http://RATW.org or http://HealWithOil.com. A free CD of an audio teaching on this topic is also included when purchased at her website.

Qetoret: The Fragrance of Prayer

The burning of the Qetoret (Holy Incense) was central to all of the ceremonies conducted in the Temple as key component required under the Law of Moses. As a closely-guarded secret passed down from generation to generation, this particular formula for Holy Incense was made only for the worship of the Lord and required certain rituals in preparation. In this exhaustive study, Rebecca identifies the spices used and the exact amounts and manner in which they were prepared and presented in ceremony. In Qetoret: The Fragrance of Prayer, you will learn the importance of “burning your Holy Incense before God” and the necessary ingredients for effectual prayer. Discover what each ingredient of the Qetoret (Holy Incense) symbolizes and how your prayer can be a sweet savour to our Heavenly Father and bring change to your current situation or circumstance.

Book Excerpt: Temple Service

The burning of the tr,joq. Qetoret (Holy Incense) was central to all of the ceremonies conducted in the Temple as a key component required under the Law of Moses. Situated near the Arabian Peninsula along the spice route, large amounts of incense could easily be imported, where Israelites were well acquainted with the use of incense in religious worship having coming from the land of Egypt.

When Moses received instruction to build the tabernacle he was told to include an altar on which his brother Aaron was to burn incense every morning and every evening throughout all of Israel’s generations. Each morning when the menorah was cleaned and each evening when the lamp was lit, a priest burned the Qetoret (Holy Incense) on the small Golden Altar in the center of the sanctuary (Exodus 30:8).

The altar of incense, upon which the priests burned the Holy Incense was made of shittim wood, overlaid with gold and had four horns upon its corner, similar to Canaanite altars found in Palestine.

Incense in a covered vessel called a Bazach was brought in by the Cohen and placed inside another spoon-like vessel called a Kaf then covered with a cloth. A second Cohen performed the Avodah of the Mahtah (the pan), which the priest carried in his hand.

Aaron carried the incense using a pan he offered for the sins of the people in Numbers 17:11-12.  Both of Aaron’s sons had his own pan (Leviticus 10:1) as well as the insubordinate Levites who sacrificed incense on pans, which were used afterward to cover the altar of burnt offering of the Tabernacle (Numbers 17:4). Apparently, every priest had his own censer.

Using tongs or a golden censer, the priests removed hot coals from the altar of sacrifice and placed them upon the altar of incense twice daily, after which the incense would be sprinkled upon. The prominent position of the altar of incense in the Holy Place was directly before the veil of the tabernacle or Temple.

A special offering of incense was made on the Day of Atonement (Leviticus 16:12-13), in which the Cohen Gadol (High Priest) entered the Holy Place, carrying in his right hand the pan for the incense, filled with live coals, and in his left hand the spoon-like kaf, containing the incense. After placing both of these utensils on the floor, the High Priest took the incense from the kaf with the hollow of his hand, and heaped it upon the pan containing the coals (Leviticus 16:12).

The High Priest then placed blood from the sacrifice upon the four horns of the altar of incense, foreshadowing the time when Yeshua, our High Priest would offer his own life for the sins of all mankind. Then the High Priest entered the Holy of Holies, where he burned incense in a gold censer, just as our Messiah is in the presence of Yahweh on His throne in Heaven (Hebrew 9:6-15).  

The Rabbis teach that the incense that was com-pounded weighed: 368 maneh [measures] – 365 of these corresponded to the number of days in the solar year, one measure a day, half in the morning and half towards evening.  Once a year, a new batch was prepared, allowing for one maneh (approximately five pounds) to be burnt twice daily, once as part of the Shacharit (morning) service and once as part of the Mincha / Musaf (afternoon) service. Three manot were reserved for Yom Kippur.  Any amount leftover after Yom Kippur, the amount used being dependent on the size of each High Priest’s hand (Leviticus 16:12), was added to the next year’s batch. Every 70 years or so, enough excess accumulated to require only half the amount of Qetoret be prepared.

The other three measures were those that the Cohen Gadol or High Priest would bring into the Holy of Holies as a double handful on Yom Kippur. He would replace them in the mortar on the eve of Yom Kippur and regrind them thoroughly to make the Qetoret compound extra fine.

In addition to the daily burning of incense, incense was added to sacrifices, such as the meat and flour offerings.  The incense offering was omitted only in two cases – with the sin offering of the poor (Leviticus 5:11-13) and with the meat offering of the lepers (Leviticus 14:10, 20).

Like the cloudy pillar from which Yahweh spoke to the children of Israel during the Exodus, the burning incense rose in a pillar of smoke before the ark from which Yahweh communed with the priest. 

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Temple Service – High Priest & Burning Holy Incense (Qetoret)

The burning of the Qetoret (Holy Incense) was central to all of the ceremonies conducted in the Temple as key component required under the Law of Moses. Situated near the Arabian Peninsula along the spice route, large amounts of incense could easily be imported, where Israelites were well acquainted with the use of incense in religious worship having coming from the land of Egypt.

When Moses received instruction to build the tabernacle he was told to include an altar on which his brother Aaron was to burn incense every morning and every evening throughout all of Israel’s generations. Each morning when the menorah was cleaned and each evening when the lamp was lit, a priest burned the Qetoret (Holy Incense) on the small Golden Altar in the center of the sanctuary (Exodus 30:8).

The altar of incense, upon which the priests burned the Holy Incense was made of shittim wood, overlaid with gold and had four horns upon its corner, similar to Canaanite altars found in Palestine.

Incense was offered in a pan called mahtah, which the priest carried in his hand.  Aaron carried the incense using a pan he offered for the sins of the people in Numbers 17:11-12.  Both of Aaron’s sons had his own pan (Leviticus 10:1) as well as the insubordinate Levites who sacrificed incense on pans, which were used afterward to cover the altar of burnt offering of the Tabernacle (Numbers 17:4). Apparently, every priest had his own censer.

Using tongs or a golden censer, the priests removed hot coals from the altar of sacrifice and placed them upon the altar of incense twice daily, after which the incense would be sprinkled upon. The prominent position of the altar of incense in the Holy Place was directly before the veil of the tabernacle or Temple.

A special offering of incense was made on the Day of Atonement (Leviticus 16:12-13), in which the Cohen Gadol (High Priest) entered the Holy Place, carrying in his right hand the pan for the incense, filled with live coals, and in his left hand a spoon-like vessel, called kaf, containing the incense. After placing both of these utensils on the floor, the High Priest took the incense from the kaf with the hollow of his hand, and heaped it upon the pan containing the coals (Leviticus 16:12).

The High Priest then placed blood from the sacrifice upon the four horns of the altar of incense, foreshadowing the time when Yeshua, our High Priest would offer his own life for the sins of all mankind. Then the High Priest entered the Holy of Holies, where he burned incense in a gold censer, just as our Messiah is in the presence of Yahweh on His throne in Heaven (Hebrew 9:6-15).  

The Rabbis teach that the incense that was com-pounded weighed: 368 maneh [measures] – 365 of these corresponded to the number of days in the solar year, one measure a day, half in the morning and half towards evening.  Once a year, a new batch was prepared, allowing for one maneh (approximately five pounds) to be burnt every day (half in the morning, half in the evening) and three manot reserved for Yom Kippur.  Any amount leftover after Yom Kippur, the amount used being dependent on the size of each High Priest’s hand (Leviticus 16:12), was added to the next year’s batch. Every 70 years or so, enough excess accumulated to require only half the amount of Qetoret be prepared.

The other three measures were those that the Cohen Gadol or High Priest would bring into the Holy of Holies as a double handful on Yom Kippur. He would replace them in the mortar on the eve of Yom Kippur and regrind them thoroughly to make the Qetoret compound extra fine.

In addition to the daily burning of incense, incense was added to sacrifices, such as the meat and flour offerings.  The incense offering was omitted only in two cases – with the sin offering of the poor (Leviticus 5:11-13) and with the meat offering of the lepers (Leviticus 14:10, 20).

Like the cloudy pillar from which Yahweh spoke to the children of Israel during the Exodus, the burning incense rose in a pillar of smoke before the ark from which Yahweh communed with the priest. 

As it was then, so it is today. God can only be approached through prayer, with a sincere heart of thanksgiving and worship. Prayer, like incense is the power to pierce through the darkness of hopelessness and take us into the very presence of God. 

From the altar of sacrifice, our savior who suffered and offered himself as the perfect sacrifice did so willingly, so we could have accessed to the Father. The altar where the incense was burnt, located before the mercy seat, represents Yahweh’s throne and our High Priest, Yeshua Ha Mashiach, who has access because of the rent veil (Matthew 27:31), continues to make intercession on our behalf before the Father. 

Allow the coals of the Ruach Ha Kodesh (Holy Spirit) to burn away the dross and sin that hinders communion with God.  He will reveal those things we should pray and what we should ask, according to His will.