Tafsiran yang Mengutip untuk Keluaran 30:1

You should know that the overall height of this altar was ten cubits (not three as written in our verse, compare Zevachim 59). If the Torah wrote that its height was three cubits, this is a reference to the area on which the actual offerings were presented (from the סובב, “ledge” upwards to the corners).
Proof that the overall height from its foundations was ten cubits is offered in Bamidbar Rabbah 6,3 where the Midrash examines the words רבוע יהיה, “it shall be square.” The words are considered superfluous. Therefore the Midrash considers them as providing a lesson comparable to another similar expression used in connection with the altar of the incense (30,2). There the Torah writes that its width and length was to be 1 cubit each and its height was to be 2 cubits. There too the Torah adds the words רבוע יהיה, “it shall be square.” We are entitled to conclude (thanks to the two expressions “it shall be square,”) that just as the altar for incense was twice as high as it was wide and long, so the copper altar should be proportioned similarly. Seeing it was five cubits wide and long, it would have an overall height of ten cubits. In view of this we remain with the problem that in our chapter the Torah described the height of the copper altar as being three cubits. Is this not a contradiction? Answer: the three cubits measured by the Torah in connection with the copper altar begin from the ledge which ran around it on which the priest would stand.
Furthermore, it is worth studying what the Talmud (Sukkah 45) tells us about the willow branches which would be placed around this altar on the festival of Tabernacles. According to the description in the Talmud the tops of these willow branches would be right next to the top of the altar, bending down a little towards its top. These willow branches are described as having a length of eleven cubits. They were of that length in order to be able to exceed the height of the altar by a little, i.e. by one cubit.
In Zevachim 59 our sages explained that the altar which Moses erected was 10 cubits high as it has been compared to the altar in the Tabernacle according to what is written (Numbers 4,26) “and the lace-hangings of the Courtyard and the Screen of the entrance of the gate of the Courtyard which were around the Tabernacle and the Altar, etc.” Just as the Tabernacle itself was ten cubits high so the altar was ten cubits high also. There is also a clear verse in connection with the altar erected by Solomon for his Temple which describes its height as being ten cubits (Chronicles II 4,1). [In that instance the height of the altar was half that of its width and length rather than double. Ed.]

AND THERE CAME FORTH FIRE ‘MILIPHNEI’ (FROM BEFORE) THE ETERNAL. The meaning of “miliphnei the Eternal” is like: “from before the pnei (presence of) the Eternal.” The student learned [in the mystic lore of the Cabala] will understand, for I have already explained this.⁵³Exodus 30:1. The nature of the sin of Nadab and Abihu you may know from that which it says, and they offered ‘strange fire’ before the Eternal,⁵⁴Verse 1. and it does not say “and they offered before the Eternal ‘incense’ which He had not commanded them.” Thus they put incense upon the fire, similarly to that which Scripture says, they shall put incense ‘b’apecha’ (before Thee),⁵⁵Deuteronomy 33:10. See following note. and they directed their thoughts only to this,⁵⁶In quoting the language of Ramban, Menachem of Ricanti adds the following explanatory note: “Know that the incense is offered towards the attribute of justice, as it is said, they shall put incense ‘b’apecha’ (literally: ‘before Thy anger’). It is for this reason that the burning of incense stays the plague. (Numbers 17:11-15). However, the priest who offered it had to direct his mind to the perfect Unity of G-d. And since Nadab and Abihu directed it only to the attribute of justice (see Note 58), therefore they were punished.” See further, my Hebrew commentary p. 46. and thus it was not a fire-offering of a sweet savor.⁵⁷Above, 1:9, etc. This is the sense of the expression, and they laid ‘aleha’ (upon her) incense.⁵⁸Verse 1. The word aleha (upon her) is an allusion to the attribute of justice. and it does not say “and they laid upon them [i.e., the censers] incense,” as is said with reference to the company of Korah, and put fire therein, and put incense upon them,⁵⁹Numbers 16:7. and again it is said there, and put incense upon them.⁶⁰Ibid., Verse 17. But here it says upon her, to allude [to the fact] that they put the incense only on “the fire,” [and therefore it says], And there came forth fire from before the Eternal, and devoured them. It is possible that the verse which He said, Ye shall offer no strange incense thereon,⁶¹Exodus 30:9. alludes to this, meaning that he should not cause it [the fire] to be strange. It is in connection with this that Scripture states, when they [Nadab and Abihu] drew near before the Eternal, and died,⁶²Further, 16: 1. which means “when they offered l’phanav they died.”⁶³I.e., when they offered the incense l’phanav alone [to the attribute of justice alone, as explained above] they died.

All seven days he sprinkles the blood and burns the incense and cleans lamps and offers the head and the leg; “Sprinkling the blood” refers to the blood of the daily tamid offerings which are offered in the morning and the evening. The incense is mentioned in Exodus 30:1-8. It is offered daily on the golden altar. “Cleaning the lamps” means cleaning them from the accumulated ashes, waste-oil and putting in them new oil and wicks. This task also includes lighting the new flame. Finally, the “head and the leg” are the partsof the two daily tamid offerings which were put first onto the altar. The point of this mishnah is that parts of the service and other Temple duties that he could take part in during the rest of they year, but did not have to if he did not want to, become obligatory for him during the week before Yom Kippur. This is so that he becomes more accustomed to working in the Temple. In other words, this is a warm up.

And he burnt incense [offerings] with it. And [he burnt the incense on] the incense altar that was before God for the burning of incense.²²See Shemos 30:1-10.