Komentarz do Wyjścia 30:34

That is that He commanded the priests to burn incense every day twice on the golden altar. And that is His, may He be blessed, saying, "On it Aharon shall burn incense of spices: he shall burn it every morning when he arranges the lamps" (Leviticus 30:7). And the regulations of this commandment and the process of burning every day have already been explained at the beginning of Keritot and various places in Tractate Tamid. (See Parashat Tetzaveh; Mishneh Torah, Daily Offering and Additional Offerings 3.)

נטף is balsam. Because it is merely the sap which drips from the wood of the balsam tree it is called נטף, “dripping” (Keritot 6a). In old French it is called gomme; English gum. The balm itself, however, is called thériaque (cf., however, Ramban).

TAKE UNTO THEE ‘SAMIM’ (AROMATICS), STACTE, AND ONYCHA, AND GALBANUM; ‘SAMIM’ (AROMATICS) WITH PURE FRANKINCENSE. Rabbi Abraham ibn Ezra commented that by way of the plain meaning of Scripture the interpretation of the verse is: “take unto you the aromatics which are stacte, onycha and galbanum; these spices [you are to take], and pure frankincense with them.” But it is not correct that Scripture should just repeat the word samim [in such a short verse], for it is not the normal way of Scripture to repeat words unless there is some lengthy interpolation¹⁵¹See Ramban above, 4:9. or in order to indicate that it is a continuing thing.¹⁵²See Ramban above, 15:6. The truth is as our Rabbis have said,¹⁵³Kerithoth 6b. that the second word samim refers to other aromatics.
Now Rashi wrote: “‘Samim’ — the least number of aromatics implied by the plural form of this word is two. Stacte, and onycha, and galbanum, make together five. ‘Samim’ adds a similar number to those already prescribed, thus making ten. With frankincense, makes eleven [altogether].”
But one wonders! Why did Scripture not mention them explicitly? Perhaps Scripture is saying: “Take unto thee aromatics, stacte, and onycha, and galbanum, many aromatics with pure frankincense,” thus insisting only on these four spices, for they were the ones that caused the cloud of the smoke of the incense¹⁵⁴Leviticus 16:13. to ascend; but He commanded that they add to them many other aromatic spices in order that the pillars of smoke [of the incense] should be fragrant. This is why He did not explain [in the case of the incense] the weight of each component [as He did in the case of the Oil of Anointment], nor how much of it should be burnt [daily], since He insisted only that these four [spices mentioned] should be alike [in weight], and that he should add to them other good spices for the burning. The reason for this is that just as He had said with reference to the Oil of Anointment that they make it in accordance with the art of the perfumer, and did not specify how it was to be made but relied upon it [that they knew how to make it], so He said in respect of this incense that he take an equal weight of these four [mentioned] aromatics, and add to them other aromatics and make out of all the components one incense, done after the art of the perfumer,¹⁵⁵Verse 35. [which implies by] using spices known to blend well with these [four] and by preparing them through the process by which they are usually prepared. It is of this incense that he had to put before the Testimony,¹⁵⁶Verse 36. so that its pillar of smoke should go up, as was the custom to put spices on coals before kings. In the same way He shortened the account of how to make the incense, and did not mention it when He referred to all the other spices. In a similar vein the Rabbis have said in the Gemara:¹⁵³Kerithoth 6b. “Resh Lakish said: What is the meaning of the word k’toreth? It is something which circles and rises.”¹⁵⁷The word k’toreth (incense) is thus of the root kateir (surrounding, circling), because the smoke of the burning incense circles and rises. Thus the Torah only commanded in connection with the incense to use those spices the smoke of which circles and rises, in a way similar to the art of the perfumers. Perhaps it was explained to Moses on Sinai by word of mouth which spices are best for that purpose, as well as the whole process of making the incense, for the process of making the Oil of Anointment was likewise explained to him in this manner, even though Scripture made it dependent upon the art of the perfumers. Or it may be that He insisted only on those [four spices] expressly mentioned in the verse, commanding that he perfume them with other spices after the art of the perfumers. And so the Rabbis have said in Midrash Chazit:¹⁵⁸Shir Hashirim Rabbah 3:7. “The Sages investigated and found no more fitting components for the incense than those eleven spices.”
It is also possible that samim (aromatics) and b’samim (spices) denote the same thing, as I have mentioned,¹⁵⁹Above 25:6. and these three components¹⁶⁰I.e., Nataph ushcheileth v’chel’bnah’ These are generally translated as being various kinds of fragrant spices: “stacte, and onycha, and galbanum.” But Ramban will now question the two terms [stacte and galbanum]. which He specified are not spices, for ‘nataph’ and ‘chel’bnah’ are saps, and shcheileth is the onycha which comes from the ocean.¹⁶¹Onycha… supposed to be the operculum of a marine gastropod (Dictionary). And Scripture states: “Take unto you the mentioned samim [i.e., all components mentioned above¹⁶²Above, Verses 23-24. in the preparation of the Oil of Anointment — namely, the flowing myrrh, the cinnamon, the calamus, and the cassia — as all these b’samim also went into the incense, as will be explained], and the nataph, and shcheileth and the chel’bnah, and other samim [in addition, as will be explained], with pure frankincense, and make of them a perfumed incense, after the art of the perfumer.” For the samim mentioned above in connection with the Oil [of Anointment] — flowing myrrh, cinnamon, and cassia — also went into the incense. And the knei bosem [mentioned among the components of the oil]¹⁶³Verse 23. Generally translated “sweet calamus.” is in my opinion the kiluphah mentioned by the Sages,¹⁶⁴Kerithoth 6a. called dratzini in Arabic, and so also in the language of the Gemara,¹⁶⁵Shabbath 65a. In connection with what is taught in the Mishnah there that a woman may go out on the Sabbath with “anything that she puts in her mouth” [to have a good breath], the Gemara explained, “such as dartzuna,” which Rashi explained as “cinnamon.” which is a cane [of sweet spices] resembling reeds. And the samim which He commanded to add [to all those mentioned above] are: spikenard and saffron and the costus, in accordance with that which the Sages have taught.¹⁶⁴Kerithoth 6a. Perhaps Scripture only insisted on these nine¹⁶⁶“Nine.” The reading should be “eight” (as explained above): the four components mentioned in the making of the Oil of Anointment [myrrh, cinnamon, kanah — the cane of sweet spice — and cassia], and the four expressly stated in the making of the incense [nataph, shcheileth, chel’bnah, and frankincense]. With the three components [spikenard, saffron, and costus] added by the second word samim they form the eleven components of the incense. which He mentioned, but was not particular as to [the nature of] those included by means of the repetition of the word samim, except inasmuch as they are to be sweet, so that they may make a perfumed incense. Thus He shortened the account of the making thereof, as well as of the weights of the other components [except for the four mentioned in the making of the oil, where the weights are prescribed],¹⁶²Above, Verses 23-24. because He commanded that they make it after the art of the perfumer.
It appears to me that the Sages chose three spices [spikenard, saffron, and costus] because they are mentioned in the Song of Songs: Spikenard and saffron… and ‘oholoth,’¹⁶⁷Song of Songs 4:14. which is the costus. Its name is in the plural from [oholoth] because there are two kinds of it, the sweet and the bitter. Now Scripture mentioned there, calamus and cinnamon… frankincense, and myrrh¹⁶⁷Song of Songs 4:14. together with these three [spikenard, saffron, and costus], and then said, with ‘all’ the chief spices, so as to include cassia. Thus you have there all¹⁶⁸I.e., eight components: spikenard, saffron, costus, calamus, cinnamon, frankincense, myrrh, and cassia. Three more will follow. Thus Ramban found the eleven components of the incense mentioned in the Song of Songs. the components of the incense. Now before that Scripture mentioned there: ‘k’pharim im n’radim’ (henna with spikenard plants).¹⁶⁹Song of Songs 4:13. This is to include nataph ushcheileth v’chel’bnah [mentioned here in the verse] which are saps, for k’pharim is of the root ‘v’chapharta othah’ (and thou shalt pitch it),¹⁷⁰Genesis 6:14. it being an adhesive sap. And the Targum Yerushalmi rendered: myrrh and ‘oholoth’¹⁶⁷Song of Songs 4:14. — [pure myrrh and] aksi lalu’an,¹⁷¹“A tree of bitter aloe wood.” Ramban will further on explain that aksi means tree. See also Jastrow under the term aksiloliyon. which is that precious tree called in Latin linga lubin as aksi means “tree” in Aramaic, and lalu’an is the name of the tree. In Greek it is actually so called: aksiluin,¹⁷²See Jastrow (ibid.) for the Greek term. and so it is called in Arabic — al urtib. But Onkelos rendered: ‘ka’aholim’ planted of the Eternal¹⁷³Numbers 24:6. — k’busmaya (as spices), without specifying a particular name [for oholim, as did the Targum Yerushalmi mentioned above].

קח לך סמים, the ones already mentioned in connection with the oil of anointing in verse 23-24 plus the three mentioned in this verse, i.e. נטף, שחלה, חלבנה, and in addition to these some other spices known to act as improving the mixture of those already listed. According to our sages in Keritut 6 Shibbolet, Nerd, Karkom and Kosht were such spices which when blended in with the ones listed in the Torah already would provide the balance of fragrance the Torah wanted to achieve. [The problem facing commentators is the fact that even when we add all the spices or oils mentioned in this chapter together, even assuming that frankincense is one of them, we only arrive at a total of eight, whereas traditionally there were supposed to be 11 as we mention in our daily prayer of Pittum haketoret. Ed.]

סמים; we explained this already earlier. (where?)

קח לך סמים, ”Take yourself spices, etc.” Nachmanides writes that there are scholars who hold that the plain meaning of the line קח לך סמים וגו' is: “take yourself spices, namely נטף, שחלת, חלבנה,” whereas what follows are not spices but are varieties of frankincense, לבונה, such as pure frankincense mixed into the whole mixture. These scholars are not correct, as it is not the custom of the Torah to write the word סמים a second time just for reasons of style and syntax. The Torah does not use unnecessary repetition. Rashi explains that the very word סמים, seeing it is used in the plural mode, refers to a number of (2 seeing no number is specified) different spices, i.e. take a variety of spices, namely the ones named forthwith, i.e. a total of 5 varieties and an equal number, the ones used for the oil of anointing, plus the last named, i.e. לבונה, making a total of eleven spices which make up the offering of incense. If so we have reason to wonder why the Torah did not name all the varieties? Perhaps we have to conclude that the verse which commences with the words קח לך סמים נטף ושחלת וחלבנה, did not consider the unnamed additional varieties as so important, as long as they were pure, זכה. However, only the varieties named are so important that they each need to be part of the mix prescribed. The reason may have to do with the cloud of smoke generated when burning these varieties of spices. The unnamed varieties would contribute the sweet smelling fragrances, whereas the ones named would contribute what was visible to the eye as opposed to what could be inhaled. This may also be the reason why no quantities are mentioned in the Torah in connection with the incense. What interested the Torah was only that the proportions of the named spices be equal to one another. The addition of other spices was left vague, just as in the case of the olive oil in the oil of anointing no quantity was specified. The Torah relied on what had been written before, i.e. that the composition should follow certain ratios already outlined. The מעשה רוקח, “handiwork of the perfumers,” was a commonly known mix and the Torah merely writes that in the making of the incense the same basic procedures should be followed which are followed when preparing perfume. In due course, the completed incense was to be deposited in front of the Holy Ark in order that the fragrance would rise as they do when presented to kings of flesh and blood. Alternatively, we may infer that what was not spelled out here in writing had been communicated to Moses orally in which all the details about fragrances and incense were explained. It is also possible to explain that סמים and בשמים are different names for the ingredients and that the three ingredients that have been named in connection with the oil of anointing are not סמים, for נטף and חלבנה are actually a form of שרפים, resin from either the tree trunks or other plants. (Maimonides in hilchot kley hamikdash calls these עצי הקטף, derived from the wood of the balsam tree). The ingredient described as שחלת, may be a clove, possibly grown in the sea. The Torah would then have instructed Moses to take סמים which people were familiar with, i.e. the ones named, which would be added to the oil of anointing, seeing that the ingredients described asמור, דרור, קנמן were all part of the mixture which made up the incense, קטורת. The reason that the word סמים is repeated was to inform Moses that additional ingredients, all under the generic name of סמים would be part of the mixture. These additional סמים are then named, viz. שבולת, נרד, כרכום, קושט in accordance with what our sages have taught us in tractate Keritot 6. To this mixture frankincense, לבונה, was added. The whole would resemble the type of concoctions produced by the handiwork of the perfumers, מעשה מרקחת.

Including in our gatherings. . . [Rashi knows this] because otherwise, galbanum should have been mentioned either at the beginning or at the end, but not [in the middle] among them.

V. 34. סמים. Wir haben schon zu Bereschit 11, 6 aus der Lautverwandtschaft der Wurzeln סמם ,צמם ,זמם die Bedeutung סמים als Bezeichnung solcher Stoffe erkannt, die in kleinstem Umfange eine große Fülle wirkungsreicher Kräfte enthalten. Es sind dies hier mit ätherischem Aroma gefüllte Stoffe. Die Satzform: סמים נטף ושחלת וחלבנה סמים ולבנה זכה kündigt sich als כלל ופרט וכלל mit noch nachgefügtem פרט, פרט אחרון, an. כלל ,סמים, vergegenwärtigt den ganzen Kreis der unter diesen Begriff zu fassenden Stoffe, פרט ,נטף שחלת חלבנה, hebt aus diesem ganzen Kreise nur diese speziell hervor, und würde ohne weitere Beifügung, als כלל ופרט, aus der ganzen סמים-Kategorie die gesetzliche Vorschrift nur auf die drei genannten, mit Ausschluss aller übrigen, beschränken אין בכלל אלא מה שבפרט. Indem aber dem פרט nochmals סמים als כללא בתרא) כלל) folgt, werden damit die im פרט genannten Stoffe zum כלל erhoben, sie werden exemplifikatorisch, und beschränken erweitert die gesetzliche Vorschrift auf alle solche סמים-Stoffe, die ihnen in allen wesentlichen Merkmalen gleichen, אי אתה רן אלא כעין הפרט. Dadurch würde לבונה, welchem eines dieser Merkmale fehlt, ausgeschlossen sein, und muss somit als Ausnahme nachgefügt werden. Die drei als פרט genannten נטף שהלת וחלבנה haben die beiden wesentlichen Merkmale gemeinsam: sie entwickeln einen starken, gerade aufsteigenden Dampf, und verbreiten Geruch, שקיטר ועולה וריחו נודף. Sie waren aber alle zu nennen, weil sie andererseits sich von einander unterschieden. נטף ist vegetabilisch, שחלת ,מין אילן ist mineralisch, גידולי קרקע, sie waren also beide zu nennen, um die Auswahl der Stoffe nicht auf das eine oder das andere Naturreich zu beschränken. חלבנה war zu nennen, weil es einen unangenehmen Geruch verbreitet und man es somit nicht unter קטרת genommen hätte, wenn es nicht ausdrücklich vorgeschrieben wäre. לבונה fehlt das eine wesentliche Merkmal, es ist nicht מקטר ועולה (Keritot 6 a). Die Halacha lehrt, dass zum קטרת elf Ingredienzien zu nehmen waren: חלבנה ,(שחלת) צפורן ,(נטף) צרי קנמון ,קושט ,כרכום ,שבולת נרד, קדה( קציעה ,מר ,לבונה), und zwar nicht in gleichen, sondern in verschieden bestimmten Quantitäten, außerdem noch מעלה עשן, und behufs der Zubereitung בורית כרשינה und יין קפריסין, und ferner מלח סדומית, hinsichtlich dessen es zweifelhaft ist, ob es unter die Vorschrift ממלח (V. 35) oder mit zur Bereitung gehörte. Auch diese Zahl ist im Texte angedeutet. Unter סמים, als Plural, sind mindestens zwei zu verstehen, mit נטף שחלת חלבנה sind es fünf, das zweite סמים, wodurch der Begriff erweitert wird, fügt auch noch fünf hinzu, und mit לבונה sind es elf. Gewiss hat jeder Stoff im קטרת und im שמן המשחה seine besondere Bedeutung. Leider fehlt uns darüber jede Kunde und folgen wir in der Übersetzung nur der gewöhnlichen Annahme.

בד בבד, “each is to have the same weight.” (customary translation) The Talmud, tractate k’ritut folio 5 understands this expression as based on the word בדד, “separate, isolated,” i.e. each individual unit of spice should have the same weight. The Talmud even discusses if when weighing it, it suffices to note that both scales of the scales are at the same level, or if the spice in question must actually tip the scale downwards a little. They also discuss if, as is customary, a stone or equivalent which had proved to be of the required weight can be used for weighing the next quantity of spice, or if each spice has to be weighed independently without any weights being used. According to Rashi in the Talmud there, weights must not be used instead, only spices must be placed on the scale. Our author does not understand why the use of weights should have been forbidden.

קח לך סמים, “take for yourself a variety of resins;” (alternate translation: sweet incense, presumably because how can one beat sticky resin?)” the latter varieties were not included in this list. [There are contradictory opinions regarding the list given here and that in verses 2225, and their uses. Seeing we have no eyewitnesses of what was used when, I will not detail them except to point out that the group in verses 2225 were described as בשמים, and the group mentioned here were all summed up under the heading סמים. Ed.]

ושחלת AND ONYCHA This is a root of a fragrant herb, smooth and transparent like a fingernail, In the language of the Mishna it is called צפורן, a nail (cf. Keritot 6a). This is exactly how Onkelos renders it: וטופרא, which is the Aramaic word corresponding to the Hebrew צפורן‎.

NATAPH’ — is tzori (balsam). Now in Rashi’s commentary it is written: “The balm itself is called triga,¹⁷⁴In our Rashi: theriaque. — To this term Ramban will object, since a theriac is an electuary [a medical compound] composed of many ingredients. but because it is merely the sap which ‘drips’ from the wood of the balsam it is called nataph (dripping).” But I do not know whether this is the scribe’s mistake, or the one who so told Rashi misinformed him. For theriac [the triga mentioned by Rashi] is not one ingredient but is a compound of many ingredients, containing leaven and honey, the flesh of forbidden animals and reptiles, for the powder of dried scorpions and the flesh of the viper go into it, this being the reason why it is so called [theriac], for “poison” in Greek is called theriac. So also in the language of the Talmud:¹⁷⁵Shabbath 109b. “Torkai (stung by) a serpent.” Similarly this compound is mentioned in the language [of the Rabbis]:¹⁷⁶Nedarim 41b. “as theriac is good for the whole body.” And Heaven forbid that there should be in the incense the flesh of forbidden animals and reptiles, leaven and honey, for it is written, for ye shall make no leaven, nor any honey, smoke as an offering made by fire unto the Eternal.¹⁷⁷Leviticus 2:11. Rather, the tzori is the oily sap which drips from the balsam tree, called in the language of the Sages k’taph. It is this which we have been taught:¹⁶⁴Kerithoth 6a. “Rabban¹¹⁶The title “Rabban” [instead of “Rabbi”] signifies that he was the Nasi (Prince) of the Sanhedrin. Shimon ben Gamaliel says: The tzori [required for the incense] was the sap which exuded from the k’taph (balsam) tree.” Perhaps it is called k’taph (plucking off) because they break off its branches on days in the hot season, and the balm runs down from the place where it is broken. In the Gemara of Chapter Bameh Madlikin¹⁷⁸“With what may they light” [the Sabbath lamp]? — Shabbath 26a. it is stated: “Rabbi Shimon ben Eleazar says: We do not light [the Sabbath lamp] with tzori, and so did Rabbi Shimon ben Eleazar¹⁷⁹In Ramban manuscripts: “Rabban Shimon ben Gamaliel.” So also in some manuscripts of the Talmud (see Dikdukei Sofrim, Shabbath, p. 48 Note 1). say: The tzori [required for the incense] was the sap exuding from the balsam tree.” And there in the Gemara¹⁸⁰Ibid., 25b. the Sages explained the reason [why that balm is not used for the Sabbath lamp], because its fragrance spreads and he may come to use it as food [and taking off oil from a burning lamp is considered the same as extinguishing it]. Thus it is clear that the tzori mentioned [for the incense] is that good oil mentioned [in the above Gemara].
And I wonder! For Onkelos translated: ‘n’choth’ (spicery) ‘u’tzri’ (and balm) and labdanum¹⁸¹Genesis 37:25. — sh’aph u’ktaph. Similarly he rendered: a little ‘tzori’ (balm)¹⁸²Ibid., 43:11. — k’taph. But nataph [here in this verse] he translated n’tupha, and did not translate it as he did in the case of the word tzori!¹⁸³For since Onkelos translated (in Genesis 37:25) the Hebrew tzori as the Aramaic k’taph, he should have translated likewise here the Hebrew nataph, for as said above nataph is tzori, and so why did he translate it as k’topha? And Yonathan [ben Uziel] translated everywhere tzori as sh’aph, which is a term for an anointing oil in the language of the Talmud, such as in their saying:¹⁸⁴Chullin 111b. “[for him whose eyes hurt] they make shipha (an ointment of various components) in a vessel,” the word shipha being short of the letter ayin, which would make it she’ipha. A similar example is:¹⁸⁵Beitzah 16a. “D’sha’yeiph (he anoints) him with the same kind he gave him” to eat. Here too, the word d’sha’yeiph is like d’sha’iph [with the letter ayin].
It appears from their opinions¹⁸⁶From Onkelos who translated (in Genesis 37:25) tzori as k’taph, and from Yonathan who translated it as sh’aph. that both the balsam tree and its fruit are called tzori in the Sacred Language, just like t’einah (fig), rimon (pomegranate), ethrog, and many other names like them. The term n’choth¹⁸¹Genesis 37:25. is thus, according to them, [Onkelos and Yonathan], a generic name for all notable and fragrant oils. That is why Scripture states, and he [Hezekiah] showed them all the house ‘n’chothoh’ (of his treasure),¹⁸⁷II Kings 20:13. because the treasure-house where the precious oil is stored is called by that name, seeing that it is the choicest of all treasure, and there in fact it is also written, and the precious oil.¹⁸⁷II Kings 20:13. Therefore Onkelos said in the case of the present that Jacob sent to Joseph, that they brought him sh’aph [which is the Aramaic translation for the Hebrew n’chot],¹⁸²Ibid., 43:11. which is the term for that notable oil. And they further brought [in the present for Joseph] from the branches of the tzori-tree called k’taph.¹⁸⁸This explains Onkelos’ translation in Genesis 43:11. In other places where Scripture mentions tzori alone, speaking of it as a beneficial medicine — such as in the verse, Is there no ‘tzori’ in Gilead?¹⁸⁹Jeremiah 8:22. — Yonathan translates it as referring to the oil called sh’aph. Onkelos translated [here] nataph as netupha, which is an oil called by that name because it “drips” from the broken branches. There is no justification here to translate nataph as sh’aph, for the incense did not contain any ointment.
Now I have seen that Harav Rabbi Moshe [ben Maimon]¹⁹⁰Mishneh Torah, Hilchoth Klei Hamikdash 2:4. included in the incense the bark of a tree called in Arabic od balsan. From this it would appear that he was of the opinion that Rabban Shimon ben Gamaliel who said:¹⁶⁴Kerithoth 6a. “The tzori [required for the incense] was the sap which exuded from the k’taph-tree” thereby intended to differ with the Sages [who counted the tzori among the eleven components of the incense], and to say instead that tzori was not one of the ingredients of the incense, since tzori is nothing but a sap, and it was not the sap [of the k’taph] that was put into the incense, but the [bark of the] k’taph itself.

ולבונה זכה, this pure frankincense did not need to be mixed with any other ingredient to achieve the Torah’s purpose as part of the incense. This helps us arrive at the number 11 our sages state were contained in the mixture presented on the golden altar.

סמים ולבונה זכה, according to the plain meaning, the Torah first describes the ingredients used for the incense in a general manner, before listing each individually. There follows a description of precisely what was included in the general term סמים. נטף ושחלה וחלבנה, stacte, onycha and galbanum, these are fragrant herbs which I commanded you to use. In addition, you are to take pure frankincense; According to the plain meaning of the text לבונה זכה is not to be counted as one of the spices, fragrances, listed, but the word סמים after the list נטף, שחלה, חלבנה concludes the list of the spices. It is the custom of the Torah to repeat something which had been used as a heading for an introduction when that particular part of the subject has been concluded. We find an example of this in Genesis 9,17 when G’d concluded a covenant with Noach involving the rainbow. He said זאת אות הברית, “this is the sign of the covenant,” both in 9,12, and again in 9,17.

נטף, “balsam, also known as צרי.” Rashi adds that צרי in French is equivalent to resin from trees. Nachmanides claims that this is wrong, and that someone misspelled what Rashi wrote, and that the French word attributed to Rashi erroneously, is actually a mixture of leaven and honey and a variety of dead insects, and the like, something that the Torah most certainly would not have instructed Moses to prepare as oil of anointing or incense, the offering G’d supposedly receives with maximum goodwill. He therefore concludes that צרי is another word for שרף the resin oozing out of trees when the trunk has been sawed off or branches have been broken off. This may be the reason our sages coined the phrase עצי הקטף, to describe the origin as being trees or wood which had been injured, cut off.

They should be counted with us. In order that Hashem will see that even the sinners are repenting, and thus He will have mercy on us. (Gur Aryeh)

בד בבר יהי׳. Das Verständnis ist nicht sicher. Nach Keritot 5 a fordert es entweder die genaue, oder die besondere Abwägung eines jeden der Stoffe.

בד בבד, “each kind was to be of equal weight to its counterpart.” It would undergo individual treatment by the perfumer.

וחלבנה — This is a malodorous spice which is called galbanum. Scripture enumerates it among the spices of the incense to teach us that we should not regard as a light thing the duty of associating with ourselves when we band together for fasts and prayers Israelites who are transgressors — that they should be counted as ourselves (Keritot 6b).

נטף ושחלת וחלבנה, “stacte, onycha and galbanum; נטף is the same as צרי, balsam, which Rashi translates as theriaque. Nachmanides disagrees and writes that it is a tree’s resin called gome. According to him it is a single kind of spice, supposedly similar to שחלת, חלבנה and לבונה, frankincense. The spice (mixture) called theriaque mentioned by Rashi is a mixture of a variety of spices. It includes honey, yeast, and the ashes of dead scorpions as well as the flesh of the hyena. It is quite inconceivable that such a mixture should have been included in incense which the Torah has described as טהור קודש, “something pure and holy.” How could the remains of reptiles or creeping animals which are the epitome of ritual impurity be part of such a mixture? Even honey and yeast (leavening) are matters which the Torah has expressly forbidden as being offered on the altar (compare Leviticus 2,11). To believe that they could be part of the incense is sheer nonsense! The resin called נטף (from “drippings”) which is from the balsam tree is a single ingredient of a specially aromatic quality. The tree is called קטף, as one plucks the leaves which are dripping with resin. All of this accounts for Rabbi Shimon ben Eleazar saying in Shabbat 25 that one must not light the Sabbath lamp with resin from the balsam tree as its fragrance is strong (and one may be tempted to use some of that oil for himself thus diminishing the supply for the lamp and causing it to be extinguished prematurely).
The incense called חלבנה is foul-smelling (Keritut 6); nonetheless the Torah saw fit to include it in the list of spices for the incense. It suggests the lesson that on a fast-day, a day of supplication we must not congregate in prayer without also including people whose conduct stamped them as sinners. Our sages (in Keritut) have taught us that any congregation which does not include sinners is not really called a congregation. The meaning of this strange statement is that G’d’s “reputation” is enhanced at a time when sinners join the righteous in prayer indicating that they are becoming penitents. This also reflects positively on the righteous assembled in prayer. If there were no potential penitents in that congregation the “righteous” would share the fate of the sinners as they share responsibility for the conduct of all the Jews, not just for themselves. Every Jew has a responsibility to help the sinners return to the fold. This is the reason that the willow branch, a plant without fruit or pleasant fragrance, must make up one of the four species of plants over which we recite a benediction on Sukkot. The willow branch symbolises the Jew who neither observes the commandments regulating life between people (good deeds) nor the commandments regulating our relationship vis-a-vis G’d (performance of religious ritual) and His requirements of us directly.

So as to add an amount equal to the above. . . You might ask: How does Rashi know it means to add an amount equal to the above? Perhaps סמים means to add two spices, like the first סמים means. The answer is: Rashi’s proof is that it is not written סמים סמים together, at the beginning or end. Rather, [the second סמים ] is written here in order to add an amount equal to the above.

סמים means other SPICES also.

ולבנה זכה AND PURE FRANKINCENSE — From here our Rabbis learned that eleven spices were mentioned to Moses on Sinai (a technical term, like הלכה למשה מסיני) as the ingredients of the incense. For the least number implied by the plural סמים is two; balsam, onycha and galbanum are three, making together five. The word סמים that follows (without stating any number) is intended to add a similar number as these already prescribed, viz., five, making ten, and frankincense makes eleven. They are the following: balm, onycha, galbanum, frankincense, myrrh, cassia, spikenard and saffron, altogether eight — for שבלת and נרד are one, it being given this compound name only because the nard resembles a שבלת, a spike, — costus, aromatic bark and cinnamon, altogether eleven. “Borith karshina” (lye obtained from a species of vetch) which is also mentioned in Keritotot 6a in connection with the ingredients of the incense was not burnt itself as incense, but the onycha was rubbed with it in order to whiten it — that it should be (look) better (Keritot 6a).

בד בבד יהיה means, these four ingredients mentioned here shall be equal, weight for weight — as the weight of one so shall be the weight of another. Thus indeed we learn (Keritot 6a): the balm, the onycha, the galbanum and the frankincense shall each have the weight of seventy manehs. The term בד seems to me to mean “a single article” (cf. בָּדָד, לְבַד) – they shall be “one equal with one”: they shall be the one the same as the other.