מֹר־וַאֲהָל֣וֹת קְ֭צִיעוֹת כָּל־בִּגְדֹתֶ֑יךָ מִֽן־הֵ֥יכְלֵי שֵׁ֝֗ן מִנִּ֥י שִׂמְּחֽוּךָ׃
Mur, gaharu, dan kayu manis mengharumkan segala pakaianmu; dari istana-istana gading, semuanya itu menyukakan hatimu.
Rashi
כאהלים — Understand this as the Targum does (“as aromatic plants”), — taking it in the same meaning as in (Psalms 45:9) “Myrrh and aloes (אהלים).
Radak
Yaakov continues with אסרי, this King Messiah, when he arrives, will tie together two vines, i.e. the Kingdom of Yehudah and the Kingdom of Ephrayim who had been bitter competitors until then, as predicted in clear language by Ezekiel 37,19 ועשיתם לעץ אחד”so that they will become a single stick.” The reason Yaakov chose the expression אסרי for this kind of unification can be well understood when we read in Hoseah 10,10 באסרם על שתי עוונותם, an expression used by the prophet when referring to these two kingdoms. The most effective union, one that is least likely to come undone, is the one described in Hebrew by the verb אסר and קשר respectively. עירה and בני אתונו, refer to the King Messiah of whom it has been said in Zecharyah 9,9 that he will appear riding on an ass, on a donkey foaled by a she-ass. Yaakov continues with כבס ביין לבושו, here the word לבושו is an alternate for בגדו a word also used in Psalms 45,9 an expression used in Kohelet as describing one’s words of wisdom and one’s good deeds. In other words, tangible phenomena that we are familiar with are used as substituting for meta-physical, abstract concepts by our sages and patriarchs. Yaakov refers to ביין with the vowel patach under the letter ב, meaning a specific wine as distinct from wine generally. The fragrance of good wine envelops the people who drink it. Compare Hoseah 14,8 זכרו כיין לבנון, “His scent is like the wine of Lebanon.” The wine Yaakov speaks of is well known for its fine bouquet. A similar reference to the fragrance of wine occurs in Song of Songs 7,10 וחכך כיין הטוב, “and the breath of your mouth is like the choicest wines.” We believe that the thrust of these allegorical interpretations is that if ever Yehudah were in difficulties in matters physical, then spiritual mental faculties should compensate for what he could not accomplish in the natural way. This is the definition of the Messiah in Isaiah 11,2 “the spirit of the Lord shall alight upon him; a spirit of wisdom and insight; a spirit of counsel and valor, a spirit of devotion and reverence for the Lord.” The prophet continues.והריחו ביראת ה' ולא למראה עיניו ישפוט ולא למשמע אזניו יוכיח ושפט בצדק דלים והוכיח במישור לענוי ארץ והכה ארץ בשבט פיו, וברוח שפתיו ימית רשע. “He shall sense the truth by his reverence for the Lord. He shall not judge what his eyes behold, nor decide by what his ears perceive; thus shall he judge the poor with equity and decide with justice for the lowly of the land. He shall strike down with the rod of his mouth and slay the wicked with the breath of his lips.” ובדם ענבים סותה, Yaakov mentions the appearance as something comparable to how it appears after it has been laundered, whereas he describes the wine as symbolic of a pleasant fragrance but here he uses it in connection with the external appearance of something. All these hyperboles are just that, a parable.
Ramban
MOR DROR’ (FLOWING MYRRH) FIVE HUNDRED SHEKELS. The commentators95Ibn Ezra quoting Rabbeinu Saadia Gaon. — including Harav Rabbi Moshe [ben Maimon]96Mishneh Torah, Hilchoth Klei Hamikdash, 1:3: “Mor is the blood gathered up [in the abdomen] of a certain animal in the land of India known to all, which is used in perfumery.” — have agreed that mor is that perfume which is called musk [an animal perfume].97See Jastrow: muskin and mor. But Rabbi Abraham ibn Ezra objected to this interpretation, since [musk] is not a spice [as are the sweet cinnamon and the sweet calamus mentioned here in the same verse], even though it has a pleasing odor. Perhaps this is why Scripture separated it from the spices.” And then [Ibn Ezra] asked: “But is it not written, I have gathered ‘mori’ (my myrrh),98Song of Songs 5:1. which shows that mor is something gathered [like spices], while those who bring musk say that it is a substance gathered in a glandular sac under the skin of the neck of the deer?99In other words, this proves that mor is not musk as Saadia Gaon said, for the verse speaks of mor being gathered while musk is not “gathered.” Moreover, the verse states, and my hands dropped with myrrh,100Song of Songs 5:5. [and musk does not drop]. But perhaps it does do so, due to its moistness.” [Thus far are Ibn Ezra’s words].
It is possible that we say that Scripture states I have gathered ‘mori’98Song of Songs 5:1. because mor is the blood gathered up in the abdomen of an animal of the hind species known in the land of India; when it walks between the shrubs on very hot days it scratches against the sac and the blood comes out in thickened mass, which is then gathered from the reed-grass. It states and my hands dropped ‘mor,’100Song of Songs 5:5. because Scripture imagines its odor to be such that one’s hands drop globules of water because of it.
Others101Reference is to Rabbi Abraham ben David [Rabad] who commented on Rambam’s language (see Note 96): “My opinion does not accept this, that there should enter into sacred things the blood of any animal in the world, and all the more the blood of an unclean animal.” have argued: how could there be included in the incense102Among the eleven components of the incense was ‘mor’ (myrrh, cassia, spikenard etc.) (Kerithoth 6 a). and the sacred oil the blood of an unclean animal? This too is no question, for that moisture gathered up in the animal because of its abundant blood, which drops from [the animal] whilst still alive, is not susceptible to uncleanness, nor is it repulsive.
The word dror they103R’dak, in his Book of Roots, under the root of dror. have explained to be of the expression, and ye shall proclaim ‘dror’ (liberty),104Leviticus 25:10. here meaning that it should be free from any imitation or adulteration. Perhaps we might say that Scripture requires it to be gathered when free, meaning that it should be taken from that deer whilst it is free, wandering between the beds of spices and enjoying itself at will, because once it is captured and held in the possession of man, it produces but little mor (musk) and it does not have such a pleasant odor. This is clear.
Yet despite all this [that we have written to justify the opinion of Rabbeinu Saadia Gaon and Rabbi Moshe ben Maimon, that mor mentioned here is musk], it appears to me from the words of our Rabbis that mor is not musk, for they have said in Midrash Chazita:105Shir Hashirim Rabbah 4:29. See Vol. I, p. 292, Note 73, for explanation of the name “Chazita.” “Mor106Song of Songs 4:14. means inmirinon” [an unguent scented with Arabian myrtle], while musk is so called even in the language of the Sages, just as it is said in Tractate Berachoth:107Berachoth 43a. [“Over all spices put on coals one recites the Benediction: ‘Blessed… Who createst diverse kinds of spices’], except over musk, because it is derived from an animal.” In the Yerushalmi there108Yerushalmi Berachoth VI, 6. they likewise say, [with respect to this Benediction]: “excepting muskin,” and the author of the Aruch109Rabbi Nathan ben Yechiel of Rome [flourished in the middle of the eleventh century] was a contemporary of Rashi. His work the “Aruch” is not only a complete dictionary of Talmudic and Midrashic language but is also a veritable storehouse of explanations of Rabbinic texts. It is thus both a dictionary and commentary. It has had a lasting influence on Jewish learning. — The particular reference here is to the Aruch, under the term: mushk. wrote that it is also so called in Greek. In Midrash Chazita it furthermore says:110Shir Hashirim Rabbah 1:58. “My beloved is unto me a bag of ‘hamor’111Song of Songs 1:13. — this refers to Abraham. Just as the mor is the chief of all kinds of spices,112Ramban will further on explain that the intent thereof is, that in the verse before us where the spices [for the making of the Oil of Anointment] are listed, the myrrh heads the list, or it may mean that for aromatic purposes it is the best of all spices. so was Abraham the chief of all righteous people. Just as this mor exudes only through the fire, so Abraham’s deeds were not known until he was thrown in the fiery furnace.113See Vol. I, p. 160. And just as with this mor [we see that] whoever gathers it with his hands develops bad sores, so did Abraham cause himself to be distressed and afflicted with suffering” [for the sake of his love of G-d.] Now the musk exudes its odor [spontaneously], without being put upon the flame! Moreover, we have been taught [in a Mishnah]:114Mikvaoth 9:5. “These interpose in vessels:115When immersing an unclean vessel in an Immersion-pool to be cleansed, for the immersion to be valid there must be nothing interposing between the body’s surface and the water of the pool. pitch and mor etc. on a packsaddle. Rabban116The title “Rabban” [instead of “Rabbi”] signifies that he was the Nasi (Prince) of the Sanhedrin. Shimon ben Gamaliel says: [They interpose only] if they are as big as an Italian issar [a Roman coin].” And it further teaches there:117Mikvaoth 9:7. “This is the general principle: Anything about which a person is particular, interposes [and invalidates the immersion]; anything about which he is not particular that does not interpose.” Now musk is not something which sticks [to a vessel or to a garment] so that it should interpose [and invalidate the immersion, and so, if mor is musk, why does the Mishnah state that it does interpose]! And even if perhaps they fix it in such a way that it does attach to vessels, a person is not particular about it, so that it should interpose even on a packsaddle! Moreover, the verse ‘mor va’aholoth k’tzioth’ are all thy garments118Psalms 45:9. [Yonathan ben Uziel] translated: ‘mura,’ aloe-wood and cassia. [Thus it is clear that mor is not musk, for mura is myrrh.]
It is likely that mor is so called in Arabic as there are diverse kinds of it — mur achmar ve’abitz. It is used for incense, and when burned produces a sweet odor. Thus all languages — Hebrew, Aramaic, and also Arabic — are alike in the usage of this term. And in the language of the Agadah [quoted above]119See the text from the Midrash Chazita, at Note 105. — be it Persian or Greek120In Kohut’s Aruch Hashalem [and in Jastrow’s Dictionary] inmirinon is explained as a word of Greek origin. — it is a similar expression: inmirinon. In Latin as well it is called myrrha. The consensus of the languages on this term would thus indicate that [the mor of the Torah] is indeed that substance [called myrrh or its equivalent in the above-mentioned languages — and not the musk mentioned by Saadia Gaon], and it is counted among the spices.
And as to that which the Rabbis said above,121See the text from Midrash Chazita mentioned above at Note 110. that “the mor is the chief of all kinds of spices,” they mean that [in the verse before us where the spices are listed] the Torah mentioned it first, or it may mean that for aromatic purposes it is the best of all spices. Possibly amongst its diverse kinds there may be a still more aromatic one, and that is called dror, and the one who gathers it [as the Midrash quoted above said], develops bad sores on his hands, because it is bitter as wormwood. And the Rabbis have taught in the Sifra:122Sifra, Vayikra Chova 22:7. “Things which cannot be recognized, such as a mixture of water into wine, or of gum in myrrh,” for this is how they falsify the myrrh, by putting into it a certain gum which resembles it, called tzemeg in Arabic. This is why He said mor dror, meaning that it be clear of any of these usual adulterations. It is possible that the term dror always indicates “clean” (or “pure”). Similarly, and ye shall proclaim ‘dror’ throughout the land unto all the inhabitants thereof,104Leviticus 25:10. means that all people of the land be “clean” from servitude, and from all subjection attaching to their persons or lands, similar to the expression, and the owner of the ox shall be quit.123Above, 21:28. And as to that which Scripture says, And my hands dropped with ‘mor’, and my fingers with flowing ‘mor,’100Song of Songs 5:5. it is possible that the meaning is as follows: “and my hands dropped with oil of myrrh,” for it is customary to apply it also to the hands in order to make them gentle and soft, as it is written, six months with oil of myrrh,124Esther 2:12. which our Rabbis have explained to be: “the oil of olives that have not reached a third of their growth, because that makes the hair fall out and improves the complexion.” And the purport thereof is that that oil was prepared with myrrh and therefore it was so called [“oil of myrrh”]. This then is the meaning of ‘natphu’ (dropped with) ‘mor’,100Song of Songs 5:5. [the dropping being not from the myrrh but from the oil put in it]. I hold this to be the inmirinon mentioned in the Midrash [quoted above,105Shir Hashirim Rabbah 4:29. See Vol. I, p. 292, Note 73, for explanation of the name “Chazita.” namely that it is identical with the oil of myrrh mentioned in the Scroll of Esther], for similarly the Rabbis in the Yerushalmi125Yerushalmi Demai I, 3. call “oil of v’rad” (roses): vardinun [and in the same way they called “the oil of mor” — inmirinon]. Such is the customary usage for names of oils in the various languages of the nations. [Finally,] it is also possible that they extract oil from the myrrh, as is done with gum mastic and other kinds of gums. Thus it is correct to call it “myrrh,” and “oil of myrrh.”
It is possible that we say that Scripture states I have gathered ‘mori’98Song of Songs 5:1. because mor is the blood gathered up in the abdomen of an animal of the hind species known in the land of India; when it walks between the shrubs on very hot days it scratches against the sac and the blood comes out in thickened mass, which is then gathered from the reed-grass. It states and my hands dropped ‘mor,’100Song of Songs 5:5. because Scripture imagines its odor to be such that one’s hands drop globules of water because of it.
Others101Reference is to Rabbi Abraham ben David [Rabad] who commented on Rambam’s language (see Note 96): “My opinion does not accept this, that there should enter into sacred things the blood of any animal in the world, and all the more the blood of an unclean animal.” have argued: how could there be included in the incense102Among the eleven components of the incense was ‘mor’ (myrrh, cassia, spikenard etc.) (Kerithoth 6 a). and the sacred oil the blood of an unclean animal? This too is no question, for that moisture gathered up in the animal because of its abundant blood, which drops from [the animal] whilst still alive, is not susceptible to uncleanness, nor is it repulsive.
The word dror they103R’dak, in his Book of Roots, under the root of dror. have explained to be of the expression, and ye shall proclaim ‘dror’ (liberty),104Leviticus 25:10. here meaning that it should be free from any imitation or adulteration. Perhaps we might say that Scripture requires it to be gathered when free, meaning that it should be taken from that deer whilst it is free, wandering between the beds of spices and enjoying itself at will, because once it is captured and held in the possession of man, it produces but little mor (musk) and it does not have such a pleasant odor. This is clear.
Yet despite all this [that we have written to justify the opinion of Rabbeinu Saadia Gaon and Rabbi Moshe ben Maimon, that mor mentioned here is musk], it appears to me from the words of our Rabbis that mor is not musk, for they have said in Midrash Chazita:105Shir Hashirim Rabbah 4:29. See Vol. I, p. 292, Note 73, for explanation of the name “Chazita.” “Mor106Song of Songs 4:14. means inmirinon” [an unguent scented with Arabian myrtle], while musk is so called even in the language of the Sages, just as it is said in Tractate Berachoth:107Berachoth 43a. [“Over all spices put on coals one recites the Benediction: ‘Blessed… Who createst diverse kinds of spices’], except over musk, because it is derived from an animal.” In the Yerushalmi there108Yerushalmi Berachoth VI, 6. they likewise say, [with respect to this Benediction]: “excepting muskin,” and the author of the Aruch109Rabbi Nathan ben Yechiel of Rome [flourished in the middle of the eleventh century] was a contemporary of Rashi. His work the “Aruch” is not only a complete dictionary of Talmudic and Midrashic language but is also a veritable storehouse of explanations of Rabbinic texts. It is thus both a dictionary and commentary. It has had a lasting influence on Jewish learning. — The particular reference here is to the Aruch, under the term: mushk. wrote that it is also so called in Greek. In Midrash Chazita it furthermore says:110Shir Hashirim Rabbah 1:58. “My beloved is unto me a bag of ‘hamor’111Song of Songs 1:13. — this refers to Abraham. Just as the mor is the chief of all kinds of spices,112Ramban will further on explain that the intent thereof is, that in the verse before us where the spices [for the making of the Oil of Anointment] are listed, the myrrh heads the list, or it may mean that for aromatic purposes it is the best of all spices. so was Abraham the chief of all righteous people. Just as this mor exudes only through the fire, so Abraham’s deeds were not known until he was thrown in the fiery furnace.113See Vol. I, p. 160. And just as with this mor [we see that] whoever gathers it with his hands develops bad sores, so did Abraham cause himself to be distressed and afflicted with suffering” [for the sake of his love of G-d.] Now the musk exudes its odor [spontaneously], without being put upon the flame! Moreover, we have been taught [in a Mishnah]:114Mikvaoth 9:5. “These interpose in vessels:115When immersing an unclean vessel in an Immersion-pool to be cleansed, for the immersion to be valid there must be nothing interposing between the body’s surface and the water of the pool. pitch and mor etc. on a packsaddle. Rabban116The title “Rabban” [instead of “Rabbi”] signifies that he was the Nasi (Prince) of the Sanhedrin. Shimon ben Gamaliel says: [They interpose only] if they are as big as an Italian issar [a Roman coin].” And it further teaches there:117Mikvaoth 9:7. “This is the general principle: Anything about which a person is particular, interposes [and invalidates the immersion]; anything about which he is not particular that does not interpose.” Now musk is not something which sticks [to a vessel or to a garment] so that it should interpose [and invalidate the immersion, and so, if mor is musk, why does the Mishnah state that it does interpose]! And even if perhaps they fix it in such a way that it does attach to vessels, a person is not particular about it, so that it should interpose even on a packsaddle! Moreover, the verse ‘mor va’aholoth k’tzioth’ are all thy garments118Psalms 45:9. [Yonathan ben Uziel] translated: ‘mura,’ aloe-wood and cassia. [Thus it is clear that mor is not musk, for mura is myrrh.]
It is likely that mor is so called in Arabic as there are diverse kinds of it — mur achmar ve’abitz. It is used for incense, and when burned produces a sweet odor. Thus all languages — Hebrew, Aramaic, and also Arabic — are alike in the usage of this term. And in the language of the Agadah [quoted above]119See the text from the Midrash Chazita, at Note 105. — be it Persian or Greek120In Kohut’s Aruch Hashalem [and in Jastrow’s Dictionary] inmirinon is explained as a word of Greek origin. — it is a similar expression: inmirinon. In Latin as well it is called myrrha. The consensus of the languages on this term would thus indicate that [the mor of the Torah] is indeed that substance [called myrrh or its equivalent in the above-mentioned languages — and not the musk mentioned by Saadia Gaon], and it is counted among the spices.
And as to that which the Rabbis said above,121See the text from Midrash Chazita mentioned above at Note 110. that “the mor is the chief of all kinds of spices,” they mean that [in the verse before us where the spices are listed] the Torah mentioned it first, or it may mean that for aromatic purposes it is the best of all spices. Possibly amongst its diverse kinds there may be a still more aromatic one, and that is called dror, and the one who gathers it [as the Midrash quoted above said], develops bad sores on his hands, because it is bitter as wormwood. And the Rabbis have taught in the Sifra:122Sifra, Vayikra Chova 22:7. “Things which cannot be recognized, such as a mixture of water into wine, or of gum in myrrh,” for this is how they falsify the myrrh, by putting into it a certain gum which resembles it, called tzemeg in Arabic. This is why He said mor dror, meaning that it be clear of any of these usual adulterations. It is possible that the term dror always indicates “clean” (or “pure”). Similarly, and ye shall proclaim ‘dror’ throughout the land unto all the inhabitants thereof,104Leviticus 25:10. means that all people of the land be “clean” from servitude, and from all subjection attaching to their persons or lands, similar to the expression, and the owner of the ox shall be quit.123Above, 21:28. And as to that which Scripture says, And my hands dropped with ‘mor’, and my fingers with flowing ‘mor,’100Song of Songs 5:5. it is possible that the meaning is as follows: “and my hands dropped with oil of myrrh,” for it is customary to apply it also to the hands in order to make them gentle and soft, as it is written, six months with oil of myrrh,124Esther 2:12. which our Rabbis have explained to be: “the oil of olives that have not reached a third of their growth, because that makes the hair fall out and improves the complexion.” And the purport thereof is that that oil was prepared with myrrh and therefore it was so called [“oil of myrrh”]. This then is the meaning of ‘natphu’ (dropped with) ‘mor’,100Song of Songs 5:5. [the dropping being not from the myrrh but from the oil put in it]. I hold this to be the inmirinon mentioned in the Midrash [quoted above,105Shir Hashirim Rabbah 4:29. See Vol. I, p. 292, Note 73, for explanation of the name “Chazita.” namely that it is identical with the oil of myrrh mentioned in the Scroll of Esther], for similarly the Rabbis in the Yerushalmi125Yerushalmi Demai I, 3. call “oil of v’rad” (roses): vardinun [and in the same way they called “the oil of mor” — inmirinon]. Such is the customary usage for names of oils in the various languages of the nations. [Finally,] it is also possible that they extract oil from the myrrh, as is done with gum mastic and other kinds of gums. Thus it is correct to call it “myrrh,” and “oil of myrrh.”