Comentario sobre Exodo 25:6

שמן למאר OIL FOR THE LIGHT — “clear olive-oil … to make the flame ascend continually”).

SPICES FOR ANOINTING OIL AND FOR INCENSE OF ‘HASAMIM’ (AROMATICS). Some scholars⁴⁵I have not been able to identify these scholars. say that this is an elliptical verse,⁴⁶These scholars are of the opinion that b’samim (spices) and hasamim (aromatics) are two different terms. And since it says further on that for the incense take unto thee ‘samim’ (aromatics) (30:34), the word b’samim cannot refer also to the incense mentioned here. Hence they complete the sentence thus: “spices for anointing oil, and aromatics for incense and aromatics.” the sense being: “spices for anointing oil and aromatics for incense of aromatics.” And other scholars⁴⁷Mentioned in Ibn Ezra in the name of “contemporary scholars.” I found this in Chizkuni. say that the verse is to be understood as if it were inverted: “and for incense of aromatics they shall bring aromatics.” Scripture mentions them with the definite article [hasamim], in order to indicate that it is referring to those aromatics that are good as incense, for there also [i.e., further in the section of the Torah dealing with the incense — 30:34] He did not explain [fully the compound forming the incense].⁴⁸Hence He referred to them here by the definite article — hasamim — the aromatics that are known. See Ramban further 30:34 for full discussion of this subject. And Rabbi Abraham ibn Ezra wrote that the verse is to be taken in its simple sense, that spices be taken for both — for the anointing oil and for the incense, for included in the compound of the incense were these spices: spikenard and saffron and cinnamon, according to the words of our Rabbis.⁴⁹Kerithoth 6a. It was not necessary for Scripture to mention “spices and aromatics for the incense,” because it said the incense of aromatics, just as it did not say “oil for the anointing oil.” This is the correct interpretation.
All these opinions are necessary because according to the view of the linguists [samim and b’samim connote two different things]: samim are curative herbs which are not edible, such as frankincense and galbanum,⁵⁰Further, 30:34. while b’samim are those that are edible, and are called mis’adim (props)⁵¹This was a Medieval medicinal term for spices which were given to the sick to restore their vigor. See Hebrew dictionaries, under the term mis’ad. because they have a strengthening power by their fragrant odor.
However, in the opinion of Rashi samim is identical with b’samim. And such is the meaning of our Rabbis in the Midrash⁵²Shir Hashirim Rabbah 1:61. in saying: “Eleven samonin (ingredients) were told to Moses on Mount Sinai” [which form the incense, and among them were spikenard and saffron and cinnamon which are b’samim, thus proving that they are all called by the term samim]. Onkelos also translates in both cases busmin [“busmaya for the anointing oil, and for incense of busmaya”]. This is correct in the understanding of this verse. But because Scripture changed the terms [calling one b’samim and the other samim] we might possibly say that the most important of aromatics and spices are called b’samim, a term which signifies the choicest and most famous of the spices, just as He said, ‘b’samim rosh’ (the chief spices).⁵³Further, 30:23. ‘b’rosh kol bosem’ (with chief of all spieces).⁵⁴Ezekiel 27:22. We are also correct in saying that the words b’samim and bosem are composite words: bo sem, bo samim (“in it is spice,” “in it are spices”). Proof to the words of the Rabbis [that the term b’samim includes also samim] is the verse, Take thou unto thee ‘b’samim rosh’ (the chief spices) of flowing myrrh,⁵³Further, 30:23. and myrrh, is counted among the samim since it is a curative, not an edible herb. Scripture further says, Spikenard and saffron, calamus and cinnamon, with all trees of frankincense,⁵⁵Song of Songs 4:14. and the verse there continues: myrrh and aloes, with all the chief ‘b’samim’ (spices). And with reference to all of these Scripture says, Awake, O north wind; and come, thou south; blow upon my garden, that ‘b’samov’ (the spices thereof) may flow out.⁵⁶Ibid., Verse 16. Thus it is clear that the term b’samim (spices) includes also samim (aromatics), since it speaks of all of them as b’samim and lists amongst them myrrh, which is one of the samim. A further proof [to the opinion of the Rabbis that b’samim includes also samim] is the verse, and the princes brought… the ‘bosem’ and the oil for the light and for the annointing oil and the incense of aromatics,⁵⁷Further, 35:28. but it does not mention that they brought samim, from which we may conclude that they are all included in the bosem.

לשמן המשחה, from which to make the oil for anointing.

בשמים לשמן המשחה ולקטורת הסמים, “spices for the oil of anointment, and for the aromatic incense.” Nachmanides says that there are some commentators who consider this verse as having been abbreviated, and that its meaning is as if the Torah had written:וסמים לקטורת הסמים, “and fragrances to be used in the aromatic incense.” Other commentators interpret this verse as if the text had read: ולקטורת הסמים יביאו סמים, “and for the purpose of making the aromatic incenses they shall bring different fragrances.” The Torah mentions these fragrances collectively at this point, as the letter ה in front of the word סמים indicates that the various fragrances alluded to were well known, and did not require being listed. They were not even listed individually in the paragraph dealing with the making of the incense in Exodus 30,34-38, where only 5 out of a total of 11 are enumerated. [the other six are derived by the sages through interpretation of the text. Ed.] Ibn Ezra explains that there was no need to mention the other 6 ingredients as they were used both for the oil of anointment and for the making of the incense. There was no need to repeat the words בשמים and סמים as these words were mentioned already in connection with the “headings” for both the oil of anointing and the incense for burning up. The Torah also did not consider it necessary to write שמן לשמן המשחה, “oil for the oil of anointing,” as the “heading” שמן was implied by the term שמן למשחה as applicable to each of these ingredients. The reason why we need all these different explanations with which the commentators preoccupied themselves, is to counter the argument of the linguists that the word סמים refers to medications, or drugs, in other words, something used internally, in the body, not externally. According to these linguists the word פיטום as in פיטום הקטורת, denotes that these drugs exude a strong fragrance. However, Rashi thinks that the word סמים describes certain categories of spices, and this is also the opinion of Onkelos who translates both the word בשמים and the word סמים as בוסמיא, spices.

Clear olive oil. . . Rashi is answering the question: [Since it says, “Oil”,] why does it need to say, “For the lamp”? Thus he explains: Because this is “clear olive oil,” and is unique. They needed to pluck the [sun-ripened] olives from the top of the tree for it, as stated in Menachos 86a. Rashi is also answering the question: Why in fact did this oil need to be different from ordinary oil used for lighting? He answers: “To keep the lamp burning constantly,” so it will not go out.

שמן למאור, “oil for light;” it is somewhat puzzling why this verse has been inserted here, seeing that the entire chapter deals with materials used for building the Tabernacle with the exception of this item, although the requirements for the Table in the Tabernacle have not been mentioned here, although that would have been appropriate, if the Torah had wished to mention the requirements of the menorah, the lampstand. Also the firewood for the altar should have been mentioned, and the animals that were needed to be offered on the altar. Why was only the oil singled out? It is possible to answer this by saying that seeing that the oils for anointing was also used to anoint all the furnishings in the Tabernacle before they could perform their function, this oil had multiple functions and was not only used for providing the raw material from which lighting was supplied for the Tabernacle which had no windows. The same is true of the incense. In a king’s palace, in our physical universe, before the King enters it with a view to take up his residence, different pleasant smelling spices are scattered to dissipate remnants of unpleasant odours that had accumulated during its construction. It is clear therefore that no less would be done when a structure housing the presence of the shechinah, presence of the Creator would be made ready for His occupancy. We find that indeed the presence of the Lord in the Tabernacle was made possible only through the presence of the incense, i.e. the fragrance released by it through burning it; this thought has been spelled out in Leviticus 16,13: וכסה ענן הקטורת, “and the cloud of incense is to envelop the Holy Ark,” as well as again in verse 2 of the same chapter: כי בענן אראה על הכפורת, “for I appear in the cloud upon the cover of the Ark.” Even though the oil of which the Torah speaks here is not required for physical illumination in the Tabernacle, it reflects the honour paid to the Holy Presence of the celestial presence in the midst of the Jewish people.

שמן למאור, “oil for lighting;” since it is not customary for a king to enter his palace until the palace is complete and its furnishings are in place, as well as the illumination having been lit, this is mentioned already here. The same oil was also used for anointing all the sacred vessels.

בשמים לשמן המשחה SPICES FOR THE ANOINTING OIL which was made for the purpose of anointing the vessels of the Tabernacle and the Tabernacle itself in order to sanctify it. For this oil spices were required as is set forth in the section כי תשא (Exodus 30:23 ff.).

ולקטורת הסמים, they brought spices to help make the incense, as is commanded in Exodus 30,34 קח לך סמים.

Made for the purpose of anointing the vessels of the mishkon. . . [Rashi is answering the question: Since it says, “Spices,” why does it need to say, “For anointing-oil”? Thus] he explains: The spices of the anointing-oil were not just any spices but specifically “pure myrrh, fragrant cinnamon, etc” (30:23). Moshe must have explained to them that the needed spices were pure myrrh, etc., but the verse is brief and simply writes, “For anointing-oil,” without giving the details. Re”m elaborates; see there.

בשמים, ‘fragrant spices;” these were mixed with the oil for anointing; Kings are in the habit of providing their palaces with aromatic fragrances before they take up residence in them.

ולקטרת הסמים AND FOR INCENSE OF AROMATIC SPICES that were burnt every evening and morning, as is set forth in the section ואתה תצוה (Exodus 30:7). The word קטרת signifies raising vapour (קיטור) and a column of smoke.

As is explained in the parsha ואתה תצוה . . . I.e., there it says to burn them evening and morning. The spices themselves are not explained in ואתה תצוה but in כי תשא . Re”m elaborates; see there.

ולקטורת הסמים, “and for the aromatic incense;” this verse has been inverted. We must understand it as if the Torah had written: והסמים לקטורת, “and the spices for the aromatic incense.” It does not mean: “spices needed for the aromatic incense, seeing that the aromatic incense consisted only of these aromatic spices.” Verses 30,3435 in Exodus make this quite clear.