Komentarz do Wyjścia 30:33

ואשר יתן ממנו WHOSOEVER PUTTETH ANY OF IT — of that made by Moses (Keritot 5a)

OR WHOSOEVER PUTTETH ANY OF IT UPON A ZAR'… — “When it is not required [for anointing a person] into the [high-] priesthood or kingship.” This is Rashi’s language. But Rabbi Abraham ibn Ezra retorted that zar in this connection means anyone who is not of the seed of Aaron and his sons mentioned,¹³⁷For since He mentioned first (in Verse 30): And thou shalt anoint Aaron and his sons, it follows that the expression, or whosoever putteth any of it upon a ‘zar’ means that anyone who is not of the seed of Aaron is a zar (a stranger). So why did Rashi say that the oil may also be used for the anointing of a king? just like the verse, and the ‘zar’ that draweth nigh shall be put to death,¹³⁸Numbers 1:51. “Shall be put to death — by the hand of Heaven” (Rashi). which means any stranger not included in those mentioned. Similarly: There shall no ‘zar’ eat of the holy thing,¹³⁹Leviticus 22:10. [which means anyone not of the seed of Aaron]; to the end that no ‘zar’ that is not of the seed of Aaron, draw near…¹⁴⁰Numbers 17:5. It is for this reason that [Ibn Ezra] thought that the anointing of Solomon¹⁴¹I Kings 1:39. which was done by Zadok [the priest] taking the horn of oil out of the Tent,¹⁴¹I Kings 1:39. — which refers to the Oil of Anointment [which Moses prepared] — was a special, temporary decree by authority of prophecy [permitting the oil to be used upon one who was not of the seed of Aaron]. But this is not the opinion of our Rabbis.¹⁴²For according to the Talmud (Kerithoth 5 b) every High Priest who would be appointed was to be anointed with this oil, as were also some of the kings. Generally an heir to the throne of Israel did not have to be anointed, though in order to avoid disputes over the royal succession [as was the case with Solomon] anointing was resorted to. See further on this topic “The Commandments,” Vol. I, p. 45.
And I say that [the opinion of our Rabbis is borne out by the language of the verse]. For Scripture states, This shall be a holy anointing oil unto Me throughout your generations,¹⁴³Verse 31. and it would have been correct if it were to say instead, “This shall be a holy anointing oil for Aaron and his sons throughout their generations,” just as He said in the case of the garments, And the holy garments of Aaron shall be for his sons after him;¹⁴⁴Above, 29:29. or that He say, “And thou shalt anoint Aaron and his sons, and sanctify them, that they may minister unto Me, and it shall be a statute forever to them throughout their generations.” But now that He mentioned only them, [And Aaron and his sons thou shalt anoint] and then continued by saying that it should not be put upon any zar, it could mean that [the prohibition extends] to all people [even High Priests after Aaron] except those mentioned specifically [i.e., Aaron and his sons] ! Similarly He said, Upon the flesh of man shall it not be poured,¹⁴⁵Verse 32. [which might be taken to mean upon anyone’s flesh — even that of the High Priests after Aaron], and yet Scripture explicitly states, And the anointed priest that shall be in his [Aaron’s] stead, from among his sons!¹⁴⁶Leviticus 6:15. This shows that it is impossible to say that the High Priests after Aaron should not be anointed with this oil. And if so, the question appears why did Scripture use here language which might indicate the opposite, as explained above? But such is the explanation etc. But such is the explanation: He commanded that at the moment Aaron and his sons should be anointed with this oil, and then He continued, This shall be a holy anointing oil unto Me,¹⁴³Verse 31. — to anoint with it My holy anointed ones whom I will choose — throughout your generations,¹⁴³Verse 31. and it shall not be put upon a zar (stranger) whom I have not designated unto Me. It is for this reason that kings and High Priests were anointed with this oil, for both of them are “the anointed ones of G-d.” Thus it is written, I have found David My servant; with My holy oil have I anointed him¹⁴⁷Psalms 89:21. — meaning, with the oil which is the holy anointing oil unto Me. And the meaning of the verse, Upon the flesh of man shall it not be poured,¹⁴⁵Verse 32. is as an admonition to all men [even to Aaron and his sons after they have been anointed with it], since He did not say, “upon the flesh of a zar shall it not be poured.” Thus the purport thereof is that he [Moses] is to pour of the oil upon Aaron’s head in order to anoint him, and then he is to anoint also his sons, but he is not to pour this oil upon any man, even upon the anointed priests, merely as people apply good oils to their bodies in order to scent themselves with hands soaked in oil, after bathing, something like it is said, Wash thyself and anoint thee;¹⁴⁸Ruth 3:3. Then I washed thee with water… and I anointed thee with oil.¹⁴⁹Ezekiel 16:9. This is the plain meaning of the verse and its intention. And so did our Rabbis say:¹⁵⁰Kerithoth 7a. “How do we know that if the High Priest took some of the oil of anointment which was upon his head and put it upon his stomach, that he is liable [to punishment]? Scripture therefore says, Upon the flesh of man shall it not be poured.”¹⁴⁵Verse 32.

ואשר יותן ממנו, from the oil of anointing prepared by Moses.

אשר יתן ממנו על זר. “and he anoints an alien with this, etc.” according to Rashi the word זר here means anyone neither a priest nor Royalty (from the house of David) who would be in line for this oil of anointing. Ibn Ezra explains that seeing the Torah first mentioned Aaron and his sons as the ones to be anointed with this oil, and now the Torah writes that a זר must not be anointed with this oil on pain of the most severe penalty karet, it is clear that the word זר includes only non priests. Nachmanides writes that it certainly appears at first glance as if the word זר only applies to non-priests, i.e. anyone not descended from Aaron, so that even a King may not be anointed with this oil. However, we must examine the text more closely and try to understand the meaning of the words שמן משחת קודש יהיה זה לי, “oil of sacred anointment this shall be for Me.” If the word זר were to be used as narrowly as suggested by Ibn Ezra, the Torah, instead of writing יהיה זה לי “shall this be for Me,” should have written יהיה זה לאהרן ובניו לדורותם, “shall this be for Aaron and his offspring throughout their generations.” This would then be parallel to what the Torah wrote about the priestly garments and who were not allowed to wear them, (compare 29,29) We must therefore conclude that the correct interpretation about who may be anointed with this oil is that at this time Aaron and his sons are to be anointed with it. The reason that the Torah used the somewhat vague expressionשמן משחת קודש is that the Torah, i.e. G’d, reserves the right at some time in the future when a titular political head will be appointed for the people as per the instructions of a prophet, authorized to sanction this in the name of G’d, the appointee will also be anointed with this oil as proof that the appointment had been sanctioned by G’d. The reason that the Torah does not prohibit with the words על בשר זר, “on the flesh of an alien,” is that even a priest who is not in need of this oil for ritual purposes must not be anointed with it.

From the one which Moshe blended. This was already prohibited in the previous verse. It is written again, “If he places from it upon an unauthorized person,” to teach that the punishment is kareis. It conveys: “He who pours it on any man shall be cut off from his people.” However, nowhere does Scripture forbid us to pour oil made according to its formula on the flesh of any man. [This is how Rashi knows it is only, “From the one which Moshe blended,”] since there can be no punishment unless Scripture forbids it.

איש אשר ירקח כמוהו, “anyone who will compound like it, etc.” the same prohibition has been applied also to anyone compounding incense on the same basis, i.e. ingredients and quantities, as that used in the Tabernacle. Just as here on earth it would be considered as an insult to the reigning monarch if a subject would make use of his scepter in the way the king uses it, so it is forbidden to make use of something designed exclusively in our service of the Lord for a secular purpose. Our sages extended this prohibition to anyone building himself a house patterned on the measurements or materials of the Tabernacle or Temple. (Rosh Hashanah, folio 24) This is also why we do not make or use candlesticks with seven arms.

על זר UPON A STRANGER — when it is not required for installing a person into the high-priesthood or kingdom (Keritot 5b).

The priesthood or kingdom. This refers to the Kohein Gadol. Even a regular kohein is considered an unauthorized person [pertaining to the use of the anointing oil]. And even the Kohein Gadol and the king themselves, after having been anointed, are considered unauthorized [pertaining to further use of the oil].