Wyjścia 30:7 Midrasz: Sifra & Shir HaShirim Rabbah

8) "And the Cohein shall kindle wood on it every morning (lit., "in the morning, in the morning")": It is written here "in the morning, in the morning," and in respect to the daily burnt-offering (the tamid) "in the morning" (Bamidbar 28:4): "And the one lamb shall you offer in the morning." I would not know which takes precedence, (the placing of the two logs on the wood pile, "wood" in our instance, or the slaughtering of the tamid). — Let that of which it is written "in the morning, in the morning" take precedence to that of which only one "in the morning" is written. It is written in respect to the wood "in the morning, in the morning," and in respect to the incense (Shemoth 30:7): "in the morning, in the morning, when he cleans the lamps he shall burn it (the incense)." I would not know which takes precedence. Which is a prerequisite for which? The wood (i.e., the placing of the two logs) is a prerequisite for the incense, (being a prerequisite for the entire altar service). — Let them precede the incense.

9) It is written in respect to the incense "in the morning, in the morning," and it is written in respect to the lamps (Shemoth 30:7) "in the morning, in the morning." I would not know which takes precedence. "when he cleans the lamps he shall burn it (the incense)" indicates that they, too, precede the incense. Whence is it derived that the great wood pile (on the altar) is to be set up so as to accommodate all of the burnt-offerings (both the mussaf burnt-offerings and the gift burnt-offerings, as well as that of the tamid)? From (Vayikra 6:2): "It is the burnt-offering," (implying all burnt-offerings). Whence is it derived that the devoted portions of the peace-offerings, those of the guilt-offering, those of holy of holies, and those of lower order offerings, (of the atzereth peace-offerings, are also sacrificed thereon)? From "upon it the fats of the peace-offerings," (implying the other offerings as well). Whence do we derive (the same for) the fistful, the frankincense, the meal-offering of the Cohanim, the meal-offering of the anointed (high-) priest and the libation meal-offering? From "upon it." (Vayikra 6:2): "And he shall cause to smoke, etc.": I might think that (the fire for the daily burning of the) incense, too, should be upon it (i.e., that it should be taken from the great wood pile to the inner altar). It is, therefore, (to negate this) written "And he shall arrange the burnt-offering upon it. And he shall cause to smoke upon it": Arrange one burning for the wood pile and a separate burning for the incense.

Rabbi Akiva interpreted the verse regarding Israel when they stood before Mount Sinai. “My dove, in the clefts of the rock,” as they were shadowed in the recesses of Sinai. “Show me,” as it is stated: “The entire people saw the thunder” (Exodus 20:15). “Let me hear your voice,” this is the sound before the commandments, as it is stated: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7). “For your voice is pleasant,” this is the sound after the commandments, as it is stated: “The Lord heard the sound of your words, when you spoke to me…they did well in all that they spoke” (Deuteronomy 5:25). What is “they did well [heitivu] in all that they spoke”? Ḥiyya bar Ada and bar Kappara, one said it was well done like the removal [hatava] of ashes from the lamps of the candelabrum,¹²⁸This process, referred to as hatava (see Exodus 30:7), is performed after the flames are extinguished, a reference to what Israel said after the commandments. and one said it was well done like the preparation [hatava] of the incense.¹²⁹This is performed before the incense is burned, a reference to what Israel said before the commandments. “And your appearance is lovely,” as it is stated: “The people saw and they trembled, and they stood at a distance” (Exodus 20:15).