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Tanach · Rishonim on Tanach · Ibn Ezra · Torah

Ibn Ezra on Exodus 30/אבן עזרא על שמות ל׳

אועשית, מקטר. שם המפעל כמו ומשלוח מנות (אסתר ט יט):
1AND THOU SHALT MAKE AN ALTAR TO BURN INCENSE UPON. The word miktar (to burn) is an infinitive.1 It is like the word u-mishlo’ach (and of sending)2 in and of sending portions one to another (Esth. 9:19).
אאמה. המזבח גבוה על שולחן חצי אמה אולי כן היה גבוה על המנורה, והיה כנגד הכרובים שהם פורשים כנפים למעלה:
1A CUBIT. The altar was a half a cubit higher than the table.3 Perhaps it was similarly half a cubit higher than the menorah.4 The altar5 was aligned with the cherubim6 which spread their wings upward.
אוצפית. הזכיר גג על זה המזבח, ולא כן במזבח הנחשת, ובעבור היותו מצופה זהב, נקרא מזבח הזהב וככה השלחן הטהור (ויקרא כד ו) כמו המנורה הטהורה (שם שם ד):
1AND THOU SHALT OVERLAY IT WITH PURE GOLD. A top is mentioned with regard to the altar of incense. Scripture does not mention a top with regard to the brass altar.7 The altar8 was called the golden altar9 because it was overlaid with gold. The same applies to The pure table (Lev. 24:6).10 It is like the pure candlestick (Lev. 24:4).11 means the table made of pure gold.
אעל שני צדיו. תוספת לבאר:
1UPON THE TWO SIDES OF IT. Scripture states this12 following upon the two sides thereof. in order to be especially clear.
בוה"א בהמה נוסף, כי המלה מלעיל כאשר פירשתי:
2[WHEREWITH.] THE heh at the end of the word ba-hemmah (wherewith) is superfluous,13 is a variant of ba-hem. as I have already noted,14 since hemmah is penultimately accented.15 were an integral part of the word the word would be ultimately accented. See I.E. on Ex. 1:1 and the notes thereto.
אועשית, הבדים. מצופים זהב כבדי הארון:
1AND THOU SHALT MAKE THE STAVES OF ACACIAWOOD. And overlay them with gold like the staves of the ark.16
אונתת, לפני הפרכת. מחוץ:
1AND THOU SHALT PUT IT BEFORE THE VEIL. On the outside.17
בלפני הכפרת. שיהיו כנגדה נתון:
2BEFORE THE ARK-COVER. The altar should be aligned with the ark cover.
אוהקטיר, קטרת סמים. עם בשמים, אולי הסמים הם העיקר, או להפריש בין שתי המרקחות, כי האחד בשמים בלי סמים:
1AND AARON SHALL BURN THEREON INCENSE OF SWEET SPICES. Along with other spices (besamim).18 (incense of sweet spices).” I.E. explains that the incense consisted of sammim (sweet spices) plus besamim (spices). I.E.’s comment is based on Ex. 25:6, which reads, spices (besammim) for the anointing oil, and for the sweet incense (ketoret sammim). See I.E. on the latter. It is possible that the sammim (sweet spices) were the most important ingredient.19 is not mentioned in its name and the incense is called ketoret sammim. It is also possible that Scripture mentions sammim20). (spices) in order to distinguish between the compounds,21 as one of the compounds22 consisted only of besamim (spices). It did not contain sammim (sweet spices).23) consisted of sweet spices plus spices. Hence only the former is mentioned in its name.
בופי' בהיטיבו. לתקן הפתילה והשמן:
2[WHEN HE DRESSETH.] When he fixes the wick and the oil.
אובהעלת. בעבור עלות להב הפתילה נקרא כן, והנה בהעלות פועל יוצא:
1LIGHTETH THE LAMPS. Scripture employs be-he’alot24, which means to go up. for lighting because the flame of the wick goes up. Be-he’alot is clearly a transitive verb.25
בקטרת תמיד. בעשותם עולות על כן הזכיר לדרתיכם:
2A PERPETUAL INCENSE. When they offer burnt offerings.26 Scripture therefore says, throughout your generations.27
אלא, קטרת זרה, שאיננה כמתכונתה:
1YE SHALL OFFER NO STRANGE INCENSE. An incense which is not its exact duplicate.28
אוכפר אחת בשנה. בעשור לחדש השביעי:
1AND AARON SHALL MAKE ATONEMENT UPON THE HORNS OF IT ONCE IN THE YEAR. On the tenth day of the seventh month.29
בוטעם כפורים על דם הפר ודם השעיר, וזה חיוב כל שנה ואין צורך להזכיר דם פר המשיח או הציבור בחטאם כי אינם תמיד רק לפרקים מעטים:
2[OF ATONEMENT.] The reference is to the blood of the bullock30 and the blood of the he-goat.31 The aforementioned is a yearly obligation. There is no reason for Scripture to mention the blood of the bullock brought by the anointed high priest when he sins and the blood of the bullock brought by the congregation when they sin.32 For they are not placed on the horns of the altar at fixed times.33 They are placed there only on rare occasions.34
אברוך לעד שם אל נישא עם ישראל כל טוב עשה
1May the name of the exalted God be eternally blessed. He did every good for Israel.
בולציר גלה פלא נכסה תוך פרשת היא כי תשא
2To His messenger35 He revealed every secret In the Torah portion called Ki Tissa.
גהחל לפרש כסף הכפורים שהוא חיוב על כל אחד ולא היה נדבה והזכיר זה בעבור הכתוב למעלה כי אחת בשנה יעשה כפורים וכסף הכפורים גם כן יהיה אחת בשנה כאשר אפרש, ואחר כן הכיור וכנו שלא יעשו מנדבת הצבור, רק ממראות הצובאות לבדם, גם הזכיר שמן המשחה וקטרת הסמים, כי הנשיאים לבדם הביאום ובהזכירו שמן המשחה, הזכיר הכלים הנמשחים גם הזכיר האומן הגדול שהוא הרוקח ואשר יעשה מעצתו כל המשכן, והוא בצלאל ואהליאב והזכיר השבת להזהירם בתחלה, שלא יעשו ישראל מלאכת השם בשבת ואחר כן הזכיר תפלת משה לפני רדתו מן ההר והוצרך להזכיר מעשה העגל בתחלה לדעת למה התפלל, ואחר כן הזכיר רדתו, ושריפת העגל, ושובו אל ההר עוד להתפלל שנית בעדם, והזכיר כעס משה להוציא אהלו ממחנה ישראל ויש אומרים כי הכתוב יספר מה שהיה, ואחר כן הזכיר כבוד משה שראה הכבוד ואחר כן צוהו שירד ויפסול לוחות, וכתבם השם פעם שנית, והזכיר התנאים שכרת ברית עם ישראל, הם הכתובים בפרשת ואלה המשפטים, ואחר כן יזכיר כי קרן עור פניו ברדתו מההר ולוחות הברית בידו, והגאון אמר כי כסף כפורים הוא חיוב על ישראל בכל שנה, בין שיספרם מלכם, או לא ישא מספרם, וראיתו משאת משה במדבר ואמר כי ממנו יקריבו קרבנות הצבור ותקון הכיור, ויעשו שמן משחה וקטרת הסמים גם ינתן ממנו לסנהדרין וזה רמז בצלאל ואהליאב, כי מנהג החושבים שהם בעלי סוד החשבון לכתוב באגרות, הפרטים בראש האגרת יכתבו הכלל הנחבר מן הפרטים, י"א כי המגפה שהיתה, בימי דוד בעבור שלא נתנו כפר נפשם ואם זה אמת הוא תשובה על הגאון:
3[WHEN THOU TAKEST THE SUM.] Scripture36 begins to explain the law of the atonement money which each and every one is obligated to give. The atonement money was not a free will offering.37 Scripture makes mention of the atonement money here because it notes above38 that atonement shall be made [upon the horns of the altar of incense] once a year. The atonement money was, as I will explain, similarly to be given once a year. The description of the laver and its base follow next39 because they are not to be made from free will gifts of the congregation but only from the mirrors of the women who performed tasks.40 Scripture also mentions the anointing oil41 and the sweet incense,42 for the princes alone brought them.43 Now since Scripture mentions the anointing oil it mentions the vessels which were anointed.44 Scripture also mentions the great craftsman, the perfumer,45 and the one whose counsel guided those who constructed the entire tabernacle, namely, Bezalel and Oholiab [who was with him].46 Scripture mentions the Sabbath47 in order to warn the Israelites at the beginning48 not to do God’s work49 on the Sabbath. Scripture next50 records the prayer offered by Moses before he came down from the mountain. However, it first had to mention the making of the golden calf51 so that we would know why Moses prayed. Scripture then tells of Moses’ descent from the mountain,52 the burning of the calf,53 and Moses’ return to the mountain to pray for Israel a second time.54 Scripture mentions that Moses’ anger caused him to move his tent outside the camp of Israel.55 However, some say that Scripture records what happened.56 Scripture then mentions Moses’ great glory, namely, that Moses saw God’s glory.57 It tells us that God then commanded Moses to descend and hew out tablets.58 It informs us that God inscribed the tablets a second time.59 Scripture mentions60 the conditions upon which God made a treaty with Israel.61 These conditions are recorded in the Torah portion Ve-Ellaeh Ha-Mishpatim.62 Scripture then mentions that the skin of Moses’ face shone when Moses came down from the mountain with the tablets of the covenant in his hand.63 Rabbi Saadiah Gaon says that the atonement money was an annual obligation upon Israel. It was obligatory whether their king counted them or not.64 Saadiah Gaon offers the census taken by Moses in the desert as proof.65. According to Saadiah the reference is to the annual tax instituted by Moses in the desert. Hence the paraphrase “the tax of Moses in the desert.” Saadiah says that the money collected was used for the congregational sacrifices, the construction of the laver, the making of the anointing oil, and the sweet incense. Part of it was also given to the Sanhedrin.66 Bezalel and Oholiab allude to this.67 [WHEN THOU TAKEST THE SUM.]68 literally means when you lift up. It is customary for the accountants who are intimate with the details of an account to itemize upon pages. However they write the sum of all the items69 at the head of the page.70 Some say that the plague which occurred in the days of David71 struck because Israel did not offer a ransom for their soul. If this is true it refutes the opinion of Saadiah Gaon.72
דוטעם בפקד אתם. כי אם לא יתנו כפרם ברגע הפקידה אז יבא הנגף, ויפת אמר אם לא יתנו כפרם בצאת למלחמה ויסופרו ינגפו לפני האויב:
4[WHEN THOU NUMBEREST THEM.] The meaning of that there be no plague among them, when thou numberest them is: if they do not give atonement money at the very moment of the numbering, a plague will strike. However, Yefet says it means that if they are numbered and do not give their ransom, they will fall before their enemies when they go to war.73 refers to defeat by their enemies.
אזה. השיעור, כמו, וזה אשר תעשה אותה (ברא' ו טו):
1THIS. This amount. It is similar to And this thou shalt make it74 (Gen. 6:15).75
בוטעם כל העבר. שעברו משנותם עשרים והם כמו שלשה שבועות שנים אז הוא האדם תמים דעת, גם גופו לא יגבה עוד בקומה:
2[EVERY ONE THAT PASSETH.] The meaning of every one that passeth is everyone who passes his twentieth year. Twenty years is about three weeks of years [almost twenty-one years].76 A person’s mind is then fully developed. His body also no longer grows in height.77
גואלה הגרות גרגרות חרוב הם:
3[GERAHS.] These gerahs78 is related to the word gargir [berry or pit]. refer to the pits of a carob.79 weighed the same as a pit of a carob.
אכל, הפקדים. הפועלים:
1EVERY ONE…THAT ARE NUMBERED. Pekudim (that are numbered) is active.80 is a passive form. However, it is to be interpreted as an active. Pekudim is to be rendered, that number. Rashi on verse 13 similarly comments: “Those who count.” Vat. Ebr. 38 and other editions of I.E. read, “Pekudim is passive.” In other words, contra Rashi, pekudim is to be rendered, that are numbered.
אהעשיר. הזכיר טעם לא ירבה ולא ימעיט כי כפר נפש הוא:
1THE RICH. Scripture explains why the rich shall not give more, and the poor shall not give less. The reason for this is that the money is an atonement for one’s soul.81
אולקחת. זה מפורש בפרשת אלה פקודי:
1AND THOU SHALT TAKE…AND SHALT APPOINT IT FOR THE SERVICE OF THE TENT OF MEETING. This is explained in the Torah portion Ve-Ellah Pekude.82
בכי המשכן איננו עומד רק על כסף הכפורים זכרון לבני ישראל:
2[THAT IT MAY BE A MEMORIAL FOR THE CHILDREN OF ISRAEL.] For the tabernacle stood only upon sockets which were made from the atonement money83 as a memorial for the children of Israel.
אוידבר. תחלת פרשה הוא:
1AND THE LORD SPOKE. A new section begins here.84 (Meijler). It is possible that I.E. had before him manuscripts of the Pentateuch in which verse 17 did not start a new section. Hence I.E. pointed out that it opens a new section (Filwarg).
אועשית, כנו. כמו מכונתו והעד מכונות שלמה, והנה בעבור שהוא כתוב בין אהל מועד ובין המזבח, לאות כי המזבח איננו סמוך אל פתח האהל, רק הוא קרוב אליו, והנו באמצע לנכח מזבח הקטרת, והיה הכיור בין האהל ובין המזבח נוטה לאחד הצדדים ולא הזכירו הכתוב כי על דרך הסברא אין הדעת נוטה להיות הכיור נכח מזבח הקטרת שהוא לנכח מקום הכפרת:
1AND THE BASE THEREOF. Kanno means the base thereof.85. The bases that Solomon made86 proves this.87 [Solomon] upon the bases (mekhonot). We thus see that kanno means mekhonoto; i.e., kanno means its base. Now Scripture states that the laver was placed between the tent of meeting and the altar. This shows that the altar was not adjacent to the door of the tent but was close to it The altar was placed in the center88 and was aligned with the altar of incense.89 The laver was placed between the tent and the altar, towards one of the sides.90 59b, similarly writes: “The laver was removed a little toward the south.” However, Scripture does not mention this.91. However, it does not identify which altar it is referring to. I.E. points out that the reference is to the altar of the burnt offering, for it is illogical to assume that the laver was placed in the sanctuary between the tent of meeting and the altar of incense. It does not seem logical for the laver to be aligned with the altar of incense92 and thus be aligned with the ark cover.93
אורחצו. הזכיר צורך הכיור בעבור המשרתים שהם אהרן ובניו ודורותיהם, ולא הזכיר משה עתה, כי הוא לבדו יעשה כן כל ימי היותו חי אבל הזכיר זה בשעת מעשה:
1SHALL WASH. Scripture mentions that the laver was necessary because of those who served in the tabernacle, namely, Aaron and his sons and their descendants. Moses is not now mentioned, as Moses alone used the laver as long as he lived.94 However, Scripture mentions Moses’ use of the laver when it describes the actual setting up of the laver.95
אבבאם, ירחצו מים. הטעם רחיצת מים כי ידיהם ורגליהם הם הפועלים וכמוהו רבים:
1WHEN THEY GO INTO THE TENT OF MEETING, THEY SHALL WASH WITH WATER. The meaning of yirchatzu mayim96 is they shall wash with water.97. In other words, yirchatzu mayim means yirchatzu rechitzat mayim, for the noun rechitzat is implied in the verb yirchatzu (Filwarg). In his short commentary I.E. notes that yirchatzu mayim is short for yirchatzu ba-mayim. He might mean the same here. The reason the hands and feet have to be washed is that they are the active parts of the body.98. They are the parts of the body that are usually soiled. Vat. Ebr. 38 reads, ha-pu’alim, the ones acted upon, i.e., being washed. According to this reading we should render: The meaning of yirchatzu mayim is, they shall wash with water, for it is the hands and feet that are being washed. There are many such instances.99
אורחצו. פעם אחרת שיעשו כן תמיד, או הזכיר זה, כי אם לא יעשו כן הם בני מות:
אוידבר. פרשה בפני עצמה:
1MOREOVER THE LORD SPOKE. This is a section unto itself.100
אואתה קח לך. כדרך לך לך (ברא', יב א), וקחו לכם צאן (למעלה יב כא) ועל דרך הפשט כמוהו עשה לך שרף (במד', כא ח) גם פסל לך (למטה לד א) כי כן דרך הלשון:
1TAKE THOU ALSO UNTO THEE. Kach lekha (take unto thee) is similar to lekh leha (get thee out) (Gen. 12:1) and u-kechu lakhem tzon (and take you lambs) (Ex. 12:21).101 (plural, lakhem) follows the word for emphasis. According to the plain meaning of the text, aseh lekha saraf (make thee a fiery serpent) (Num. 21:8)102 indicates that Moses had to bear the expense of making the fiery serpent. Lekha should be interpreted as mishelkah (from what is yours). See Avoda Zara 44a. and also pesal lekha (hew thee) (Ex. 34:1)103 indicates that Moses was to keep the chips from the tablets. See Nedarim 37b, pesolatan shelkha yehe. are similar,104 for such is the way of the Hebrew language.105 (to you) to a verb for emphasis.
בומלת מר קשה, והגאון תרגמה מוש"ק והנה איננו מעצים אעפ"י שיש לו ריח טוב אולי בעבור זה הפרידו הכתוב מהבשמים, כי כתוב אריתי מורי עם בשמי (ש"ה ה א), והנה הוא מלוקט, ואומרים המביאים אותו כי הוא נעשה בגרון הצבי, והנה כתוב וידי נטפו מור (שם ה ה) אולי כן הוא בהיותו לח:
2[MYRRH.] The word mor (myrrh) is difficult.106 Saadiah Gaon translated it as musk. It thus does not come from trees107 I.E. probably means plants. Nahmanides reads, “It thus is not a spice,” rather than, “It thus does not come from trees.” even though it has a pleasant odor.108 Perhaps this is the reason Scripture separates it from the spices. For Scripture states, I have gathered my myrrh with my spice (Cant. 5:1). Myrrh is thus gathered.109 Those who provide musk say that it is produced in the throat of a deer.110 Behold,111. Scripture states, And my hands dropped with myrrh (Cant. 5:5).112 Perhaps this is the case when the myrrh is wet.113.
גוטעם בשמים ראש. שיוקח הראש מכל בשם, כי הוא הנכבד מהנשאר באחרונה ואחר שאמר, קנמן בשם מה טעם להזכירו, אולי שיהיה מהנבחר ג"כ הקנה וקדמונינו ז"ל אמרו כי משקל הכל שוה וככה נקבל, רק לא ידענו טעם למה הזכיר מחציתו וטעם החצאים לא אבין, כי אין מנהג בכל ארץ ישמעאל להוסיף על כל דבר שישקל אפילו כמשקל חרדל, ואף כי בכל מעשה רוקח:
3[THE CHIEF SPICES.] Scripture reads besamim rosh (the chief spices)114 literally means head spices, hence I.E.’s comment. to indicate that the top of each spice115 is to be taken. The top of the spice is of a much better quality than that which remains at the end. [AND OF SWEET CINNAMON.]116. Having said kinnemon (cinnamon), what reason is there for Scripture to add besem (sweet)?117 is redundant, for kinnemon is a type of spice (bosem). It is possible that Scripture reads, ve-kinnemon besem, because the cinnamon had to be of the best quality. The same also applies to the calamus.118 (and sweet calamus). The same question that was raised regarding ve-kinnemon besem can be raised here; i.e., having stated keneh, why add bosem? [HALF SO MUCH, EVEN TWO HUNDRED AND FIFTY.] The ancients, of blessed memory, said that all the ingredients were of equal weight.119. See Keritot 5a. Krinsky points out that the Rabbinic comment applied only to cinnamon and not to calamus, for according to the rabbis 250 shekalim-weight of calamus was used in the anointing oil. See Keritot 5a. Krinsky tries to limit I.E.’s remarks to the cinnamon. However, he admits that he is pressing the point, for I.E. reads “all,” and the meaning of “all” is all the ingredients. We will accept what they say. However, we do not know why Scripture says, half so much even two hundred and fifty.120 of sweet cinnamon was used. I do not understand the reason for the halves121. According to the rabbis, the reason for bringing the cinnamon in two halves was to gain the overweights. We thus read, “Said Rabbi Judah: Why are the five hundred shekels of sweet cinnamon taken in two portions of two hundred and fifty each? Since the total quantity is five hundred, why not bring the whole at a time? From the fact that the cinnamon is brought in two portions we may infer that there was an overweight each time (that is, the division was for the purpose of adding a greater overweight of cinnamon)” (Keritot 5a, Soncino translation). for it is the practice in all of the lands of the Ishmaelites not to add even the weight of a mustard seed to anything being weighed. They most certainly do not add anything to any ingredient used in the work of a perfumer.122
אוקדה. מהקבלה ידענו שהיא קציעה:
1CASSIA. We know from tradition123 6a. that kiddah is cassia.
אועשית, רוקח מרקחת, כמו מקטר קטרת (למעלה פ', א):
1AND THOU SHALT MAKE IT…A PERFUME COMPOUNDED AFTER THE ART OF THE PERFUMER. Rokach mirkachat (a perfume compounded after the art of the perfumer) is similar to miktar ketoret (to burn incense) (v. 1).124 is an infinitive in the form of a noun. So is miktar (see I.E. on verse 1). Thus rokach mirkachat means to make a perfume. See I.E.’s short commentary on Exodus.
בוטעם שמן משחת קדש. הוא שמזכיר אחר זה:
2[IT SHALL BE A HOLY ANOINTING OIL.] This is what Scripture refers to next.125 refers to the anointing oil.
אומשחת אהל מועד. כולל המשכן, והזכיר הנכבד שהוא באהל והוא הארון:
1AND THOU SHALT ANOINT THEREWITH THE TENT OF MEETING. This includes the entire tabernacle.126 Our verse mentions the ark.127 the most important object in the tent of meeting.
אואת. הזכיר השלחן תחלה, כי הוא הגדול, ויש לו כלים רבים ואח"כ המנורה שיש לה כלים רבים:
1AND THE TABLE. The table is mentioned first128 because it was the largest [object in the sanctuary] and it had many utensils. Scripture then mentions the menorah, which had many utensils.
אואת מזבח העולה. יש לו כלים רבים:
1AND THE ALTAR OF BURNT-OFFERING. It had many vessels.129
אוקדשת. בשמן המשחה:
1AND THOU SHALT SANCTIFY. With the anointing oil.
בוטעם כל הנוגע בהם. נלמדנו מן הן ישא איש בשר קדש (חגי ב יב) על דרך הפשט שהוא כמשמעו כי אם יגע בשר הקדש בלחם או בנזיד או ביין או בשמן או בכל מאכל יקדש, וככה מזבח העולה שגם בו כתוב קדש קדשים:
2[WHATSOEVER TOUCHETH THEM SHALL BE HOLY.] We can derive the meaning of whatsoever toucheth them shall be holy from If one bear hallowed flesh130 (Haggai 2:12), which, according to the plain meaning of the text, is be taken literally.131 means holy flesh. I.E. comments thus for it is possible to interpret the meaning as unclean flesh. See I.E. on Num. 11:18. The verse132 teaches: if holy flesh touches bread, pottage, wine, oil, or any food it133 becomes holy. The same applies to the altar of burnt offering,134 as Scripture also uses the term “most holy”135 regarding it.136
אואת בניו. לבדם לא אחרים:
1AND THOU SHALT ANOINT AARON AND HIS SONS. Alone, no one else.137
אשמן משחת קדש יהיה זה. כל שנעשה במתכונת זה למשוח זרע אהרן:
1THIS SHALL BE A HOLY ANOINTING OIL. All oil made according to this composition shall be used to anoint the seed of Aaron.138
אלא ייסך. אמר רבי מרינוס כי יסך כמו יוסך וכמוהו ויישם בארון (ברא' נ כו) כמו ויושם והטעם כי מנהג ישראל היה לסוך שמן, הזכרים גם הנקבות כי כן כתוב ושמן לא תסוך (דבר' כח מ) ולסוך מזה השמן אסור לכהן אף כי לאחרים, כי שמן המשחה יוצק על ראש המשיח:
1SHALL IT NOT BE POURED. Rabbi Merinus139 says that yisakh (poured)140 (upon the flesh of man shall it not be poured) literally means, upon the flesh of man he shall not pour. has the same meaning as yusakh.141 is to be interpreted: upon the flesh of man shall it not be poured. Similarly, va-yisem (he was put)142 in and he was put in a coffin (Gen. 50: 26) has the same meaning as va-yusam.143 [UPON THE FLESH OF MAN SHALL IT NOT BE POURED.] Scripture states, Upon the flesh of man shall it not be poured because it was customary in Israel for men and also for women to anoint themselves with oil. For Scripture states, but thou shalt not anoint thyself with oil (Deut. 28:40). It is prohibited for a priest and certainly for anyone else to anoint themselves with this oil, for the anointing oil was poured upon the head of the anointed.144
בובמתכונתו. הבשמים הנזכרים ובמשקלם:
2ACCORDING TO THE COMPOSITION THEREOF. Oil composed of the exact amount of the above-listed145 spices.
אאיש, טעם ואשר יתן ממנו על זר. שאינו ממשפחת אהרן אמר הגאון, קבלה היתה ביד ישראל שימשח דוד וזרעו משמן המשחה לא מלכים אחרים והוצרך לפרש ככה בעבור שלקח צדוק משמן המשחה שהיה באוהל מועד ומשח בו את שלמה ויפת אמר כי על זר שלא מבני ישראל, ולא דבר נכונה, כי הנה והזר הקרב יומת (במד' ג י) ופירושו למען אשר לא יקרב איש זר אשר לא מזרע אהרן הוא(שם יז ה) ואחרים אמרו על שמן המשחה שעשה משה גם זה איננו נראה בעיני, כי בתחלה כתוב שמן משחת קדש יהיה זה לי לדרתיכם (פ' לא) ועוד איש אשר ירקח כמוהו, ואשר יתן מאותו שהוא כמוהו על זר, והנה אין הפרש בין שמן המשחה שעשה משה ובין הנעשה אח"כ שהוא כמוהו, וחוץ ממשפחת דוד איננו כתוב, ולפי דעתי כי כל המצות אמת הם לדורות ישראל, כמו שלא יעלו עולה רק במקום הנבחר, והנה גדעון ושמואל גם אליהו בהר הכרמל העלו עולות, והזכרתי גדעון בעבור שהעלה עולות ואיננו כהן, גם כן שמואל, כי לא יועיל אם היה מבני קרח, והנה הכל הוראת שעה, גם ככה נוכל לומר בדברי שלמה, כי על הוראת שעה ביד נתן הנביא או גד נמשח בשמן המשחה:
1WHOSOEVER. The meaning of or whosoever putteth any of it on a stranger (zar) is: or whosoever putteth any of it on someone who is not of Aaron’s family.146 refers to someone not of Aaron’s family. Saadiah Gaon, of blessed memory, says that Israel had a tradition that David and his seed should be anointed with the anointing oil. Other kings were not to be so anointed. The Gaon was compelled to explain thus because Zadok147 took some of the anointing oil that was in the tent of meeting and used it to anoint Solomon.148 Yefet says that on a stranger means on someone who is not an Israelite.149 However, he was mistaken, for Scripture states, and the stranger150 (zar) that draweth nigh shall be put to death (Num. 3:10). The meaning of the latter is: To the end that no stranger (zar), that is not of the seed of Aaron, draw near (Num. 17:5).151 refers to anyone not of Aaron’s family. Also translated literally. Others say152 5a. So too Rashi. that this law153. refers only to the oil made by Moses. However, this also does not appear to me to be correct. For Scripture first states, This shall be a holy anointing oil unto Me throughout your generations (v. 31).154 Furthermore, the Pentateuch states (v. 33), Whosoever, compoundeth any like it,155 indicates that Scripture speaks of a duplicate, and not the original anointing oil made by Moses. or whosoever putteth any of “a similarly compounded oil”156 upon a stranger. Thus there is no difference between the anointing oil made by Moses and its duplicate which was made later. Scripture157 does not apply to the Davidic dynasty. does not state, “except for the family of David.”158 with the exception of the house of David shall be cut off from his people. I believe that all the commandments are obligatory on all the generations of Israel.159 The law stating that no burnt offering should be offered in any but the chosen place160 is an example.161 Nevertheless, we find that Gideon,162 Samuel,163 and also Elijah at Mount Carmel164 brought burnt offerings.165 I mentioned Gideon166 because he offered burnt offerings even though he was not a priest.167 The same is true of Samuel.168 The fact that he was descended from Korah169 is of no avail. These acts were all based on temporary [ad hoc] rulings.170. According to I.E. a prophet may temporarily suspend a law. We can say the same also with regard to Solomon. Solomon was anointed with the anointing oil on the temporary ruling of the prophet Nathan or Gad.
אקח לך סמים. קדמונינו ז"ל קבלו כי אחד עשר מיני סמנים הם והנה הכתוב לבשמים שהם לקטרת הסמים לא פרטם הכתוב והזכיר הסמים כי לא הזכיר משקלם:
1TAKE UNTO THEE SWEET SPICES. The ancients,171 of blessed memory, received a tradition that there were eleven types of spices.172 6b: “Rabbi Johanan said: Eleven kinds of spices were named to Moses at Sinai.” Now the verse173 that notes that spices were to be used in the sweet incense174 (besamim) for the anointing oil, and for the sweet incense. However, it nowhere lists which spices (besamim) were to be placed in the sweet incense. We thus see that Scripture relied on the oral tradition with regard to the ingredients of the sweet incense. does not list the spices that were to be used in the sweet incense. Scripture175 mentions the sweet spices.176. I.E.’s point is that Scripture does not at all mention the spices (besamim) used in the sweet incense. However, our verse does mention the sweet spices (sammim) that were used in the sweet incense. However, Scripture does not mention their weight.177) we need tradition.
בוטעם סמים פעם אחרת אלה סמים ולבונה זכה עמהם:
2[SWEET SPICES.] Scripture mentions sammim (sweet spices) a second time178 because it wants to say: take the aforementioned sweet spices,179 and along with them, take pure frankincense.
גבד בבד. כל אחד לבד ירוקח ואח"כ יעורב:
3OF EACH SHALL THERE BE A LIKE WEIGHT. Each spice to be compounded by itself.180 to mean alone. Thus according to I.E. the phrase bad be-vad yiheyeh (of each shall there be a like weight) means each one shall be alone, i.e., each spice to be compounded by itself. See Rashi. It shall then be mixed.181
אועשית, ממולח. טעם ממולח הוא מלח סדומית וי"א שחוק מאוד או מגזרת ארץ מלחה (ירמי' יז ו):
1AND THOU SHALT MAKE…SEASONED WITH SALT. Memullach (seasoned with salt) means seasoned with salt from Sodom.182 6a. The reference is to sea salt. See Baba Batra 20b. Others say that memullach means thinly ground. Or it is related183 (or) to ulai (perhaps). See next note. to the word melechah (salt) in A salt land (Jer. 17:6).184 means thinly ground. It is possibly related to the word melechah (salt) in A salt land (Jer. 17:6). Krinsky renders, A salt land, a cut-off land. He explains, “Or it is related to the word melechah (salt) in A salt land as follows: Memullach means cut off from profane use, as it is related to the word melechah in Jer. 17:6. In other words, the sweet incense is to be cut off from all profane use, for it is a holy compound.
אממנה הדק. דקה בכל יכלתך זהו קטרת תמיד על מזבח הזהב:
1AND THOU SHALT BEAT SOME OF IT VERY SMALL. As thin as you are able to make it.185 (very small). The infinitive indicates a continuous action. Hence I.E.’s comment (Weiser). This is the perpetual incense186 which was offered on the golden altar.
אוהקטרת אשר תעשה. רמז למשה:
1AND THE INCENSE WHICH THOU SHALT MAKE. This187 alludes to Moses. alludes to Moses.
בלא תעשו. עם ישראל מדבר:
2YE SHALL NOT MAKE. Israel is being spoken to.188
גקדש תהיה לך. לכהן או לכל ישראל, כמו זכור ימות עולם בינו (דבר' לב ז):
3IT SHALL BE UNTO THEE HOLY. The priest, or all of Israel.189 (unto thee) refers either to the priest or to all of Israel. Lekha is a singular. Hence I.E.’s comment. Remember the days of old (Deut. 32:7) is similar.190) the days of old. Consider (binu) the years of many generations. Zekhor is singular. Binu is plural. We thus see that Scripture often switches from the singular to the plural without any change in person. It is thus possible that here too the switch from the plural to the singular does not indicate a change in person and that it is Israel who is being addressed.
אאיש. הזהיר בתחלה, ואחר כן הזכיר העונש כמשפט:
1WHOSOEVER. Scripture first warns.191 It then mentions the punishment,192 as is the law.193 56b.