Incense offering in rabbinic literature

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Priesthood in Judaism
Kohen Presumption of priestly descent Priestly covenant
Roles Priestly Blessing Redemption of the firstborn son Tzaraath (skin disease and mildew) The Torah instruction of the Kohanim Sacrifice Incense offering Beth din shel Kohanim Priestly divisions
High Priests Aaron Eleazar Phinehas Eli Ahimelech Abiathar (First Temple) Zadok Shallum Hilkiah Jehoiada (Second Temple) Joshua the High Priest Simeon the Just Ishmael ben Elisha HaKohen Joshua ben Gamla Phannias ben Samuel
Twenty-four priestly gifts The ten gifts given in the Temple Sin offering Guilt offering Communal peace offering Fowl sin offering Leftovers from the suspensive guilt offering Oil from the offering for the leper Bread from First Fruits Showbread Leftovers of the meal offering Leftovers of the First Sheaf . Four gifts given in Jerusalem Firstborn animal First fruits Burnt offering Parts of the thank offering and Nazirite's offering Ten gifts given (even) outside of Jerusalem Heave offering Heave offering of the Levite's tithe Dough offering First shearing of the sheep Foreleg, cheeks and maw Coins for redemption of the firstborn son Redemption of a donkey Dedication of property to a priest Field not redeemed in a Jubilee year The property of the foreigner with no heir
Priestly garments All Priests Undergarments Tunic Turban Sash High Priest Robe Ephod Frontlet Breastplate Urim and Thummim
Miscellaneous topics The mitzvah of sanctifying the Kohen Kohanic disqualifications Holy anointing oil Kahen Aaron's rod Bat-Kohen (daughter of a kohen) Sons of Zadok Contact by a kohen with a dead body 13 Kohanic cities
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The incense offering (Hebrew: קְטֹרֶת, romanized: qəṭorā), a blend of aromatic substances that exhale perfume during combustion, usually consisting of spices and gums burnt as an act of worship, occupied a prominent position in the sacrificial legislation of the ancient Hebrews.^[1]

The correct blend of sweet spices and aromatic condiments used in making the incense offering was a carefully guarded secret at the time of its offering, fully known only by the compounders of the incense offering to prevent its replication in the worship of foreign gods. The priests of the House of Avtinas, who were charged with preparing the incense during the Second Temple period, kept the technique and exact proportions secret, for which the rabbis rebuked them according to the Mishnah, Yoma 3:11. "The craftsmen of the House of Avtinas did not want to teach the secret of the preparation of the incense. [....] about these who were concerned only for themselves it is stated: “But the name of the wicked shall rot” (Proverbs 10:7)."^[2]

Today, what is known of the incense offering has been carefully gleaned from Jewish oral traditions. Various conflicting opinions in Jewish classical writings have also filtered down as to its proper composition. Modern scientific research conducted in the last century has shed considerable light on these findings.