출애굽기 30:26의 인용 해설

בו, “from it;” the letter ב here is substituting for the letter מ which we would have expected. We find something similar in Exodus 30,26: ומשחת בו את אהל מועד, “you are to anoint from it (from the oil of anointing) the Tent of Meeting.” You find this use of the word בו again in verse 13 of our chapter: where the words: ביום המשח אותו, mean “from the day he had anointed him.”Whence do we know that the fire for Aaron’s coalpan and the fire for kindling the candlestick in the Sanctuary were also taken from the altar for the animal sacrifices? This is simple logic. If the fire for the golden altar had to be provided from the fire on the altar in front of the Tabernacle, the same must be true for the fire of the priest’s coalpan (for incense) and for lighting the lamps on the candlestick. (Sifra)

AND MOSES TOOK THE ANOINTING OIL, AND ANOINTED THE TABERNACLE … 12. AND HE POURED OF THE ANOINTING OIL UPON AARON’S HEAD. This too¹⁸⁷See Ramban on Verse 7. Moses did in the proper order, for so he was commanded [in the section on the making] of the oil of anointment: And thou shalt anoint therewith the Tent of Meeting etc., and thou shalt anoint Aaron and his sons.¹⁸⁸Exodus 30:26 and 30. Therefore Moses did not want to anoint the Tabernacle until he had clothed Aaron, and then he anointed them together, so that the one who is to perform the Divine Service should be ready, as it were, to come at once into the Sanctuary to minister. It sufficed to do so in the case of Aaron, for he was the holy one of the Eternal,¹⁸⁹Psalms 106:16. — Hence Aaron was dressed first with the priestly garments after the Tabernacle had been erected and not yet anointed, so that the two could be anointed together. This was not the case with Aaron’s sons, who were dressed and anointed after the Tabernacle and Aaron had been anointed. although in the command regarding the erecting of the Tabernacle it is written, and thou shalt anoint the Tabernacle, and all that is therein,¹⁹⁰Exodus 40:9. and afterwards, and thou shalt bring Aaron and his sons unto the door of the Tent of Meeting, and shalt wash them with water. And thou shalt put upon Aaron the holy garments,¹⁹¹Ibid., Verse 12-13. for there He arranged all that was done to Aaron and his sons in one verse.¹⁹²But in reality the anointing of the Tabernacle took place after Aaron had been dressed by Moses in his priestly garments, as is stated here [for the reason mentioned in the text].

AND HE SPRINKLED THEREOF [i.e., of the anointing oil] UPON THE ALTAR. Rashi commented: “I do not know where Moses was commanded about these sprinklings.” It is possible that that which He said of the altar, and thou shalt sanctify the altar, and the altar shall be most holy,¹⁹³Ibid., Verse 10. means that he should add this sanctification to the altar through the sprinklings [of the anointing oil], and it could not be done merely by anointing the altar, for the expression and the altar shall be most holy, means that he should give it an additional sanctity above that of the other anointed things in the Tabernacle and all its vessels. Moses thus sanctified the altar in the same way that he was commanded to do to the ministering priests, concerning whom He said, and thou shalt sprinkle it upon Aaron, and upon his garments,¹⁹⁴Ibid., 29:21. since the altar, which is the vessel for the offerings, is not of a lesser degree of holiness than the garments of the ministering priests, and it is an inference from minor to major [that if the garments had to be sprinkled with the anointing oil, surely the altar, being more holy, had to be sprinkled]! And so also is it said with reference to the Day of Atonement, And he shall sprinkle of the blood upon it [the altar] with his finger seven times, and cleanse it, and hallow it from the uncleannesses of the children of Israel.¹⁹⁵Further, 16:19. Thus [we see that] all sanctifications of the altar were done by sprinklings, and it follows all the more so that [when the altar was consecrated] at the very beginning that it had to be sanctified by sprinkling from uncleanness and “strangeness” [i.e., from that which is not holy].
Scripture did not mention here [in Verse 13] the anointing of Aaron’s sons, for it is self-evident that Moses did to them as he did to their father, in accordance with that which he was commanded, And thou shalt anoint them, as thou didst anoint their father,¹⁹⁶Exodus 40:15. and He included it here in saying with reference to the sons that everything was done as the Eternal commanded Moses.¹⁹⁷Verse 13.
It appears to me that the anointing of Aaron’s sons was not done by means of pouring the oil on their heads, for that is said only of Aaron, Then shalt thou take the anointing oil, and pour it upon his [Aaron’s] head, and anoint him,¹⁹⁸Exodus 29:7. but the anointing of the sons is not mentioned there at all, as it was not done by means of pouring the oil as in Aaron’s case. It is [also] possible that there was no anointing of the sons, except for the sprinklings which Moses sprinkled on Aaron’s sons and their garments from the oil of anointment. Thus you see in the section of And this is the thing that thou shalt do unto them to hallow them¹⁹⁹Ibid., Verse 1. that He commanded to anoint the father [i.e., Aaron], as it says, Then shalt thou take the anointing oil, and pour it upon his head,¹⁹⁸Exodus 29:7. but did not command to anoint the sons at all, either by pouring of the oil, or by anointing. However, in the section of the erection of the Tabernacle He says, And thou shalt anoint them, as thou didst anoint their father,¹⁹⁶Exodus 40:15. because He did not mention the sprinklings there at all, [hence He mentioned “anointing,” whilst referring really to sprinkling]. Similarly, in the section of the oil of anointment [the verse mentions anointing of Aaron and his sons¹⁸⁸Exodus 30:26 and 30. because it does not mention the sprinklings at all]. But both sprinkling and anointing are nowhere mentioned with reference to the sons of Aaron in one place. Therefore I say that he only did one of the two to them, namely, the sprinklings.