Comentário sobre Êxodo 30:29

וקדשת אתם AND THOU SHALT SANCTIFY THEM — This anointing (mentioned v. 26) sanctifies them so that they become most holy. And in what consists their holiness? כל הנגע בהם וגו׳ that WHOSOEVER TOUCHETH THEM [SHALL BECOME HOLY]. — Whatever is proper for use in a particular sacred vessel becomes itself holy (more lit., becomes holy with bodily holiness) as soon as it comes into it, so that it becomes invalid as an offering under the following conditions: when after it had been placed in the vessel it had been taken (lit., had gone forth) outside the fore-court, or when it had been left the whole of the night without being placed on the altar, or when it has come into contact with a טבול יום (a person who had been unclean and has taken the ritual immersion but is awaiting sunset to be regarded as clean, as is prescribed in Leviticus 22:7). Moreover it cannot be redeemed by payment of its value to the Temple treasury, thereby to reassume its ordinary character. But whatever is not proper to them (to these vessels) they do not make holy (Zevachim 87a). A similar statement is made in an uncontroverted (Hebrew: perfect) Boraitha (Zevachim 83b) about the hallowing power of the altar: Since it is said, (Exodus 29:37) “Whatsoever toucheth the altar shall become holy”, I might infer that this applies to a thing whether it was fitting to be an offering at the time when it was brought into the Sanctuary or whether it was not fitting; Scripture therefore states immediately afterwards, (Exodus 29:38) “[Now this is that which thou shalt offer upon the altar]; two lambs”. Now how is it in the case of the lambs? They are fitting for the altar! So, also, does the preceding statement, “Whatsoever [touches the altar shall become holy]”, refer only to anything that is fitting (i. e. that was already fitting to be brought upon the altar and became disqualified only after it had been brought into the forecourt of the Sanctuary). — In all cases where the term משח, “to anoint”, is used with reference to the Tabernacle or priests or kings it is rendered by the Targum by the appropriate form of the verb רבה, “to raise to high rank”, “to distinguish”, because the anointing of them had no other purpose than to show the distinction that was being bestowed upon them. For thus did the Heavenly King ordain (Rashi uses here the words of the text, (Esther 1:9) that this should constitute their installation in their high office. In any other case, however, where משח is used, — for instance, (Exodus 29:2) “wafers [unleavened] משוחים with oil”; (Amos 6:6) “and with the chief ointments ימשחו” — the Aramaic expression for them in the Targum is the same term as the Hebrew text, viz., a form of משח; (because in these passages anointing is an end in itself, whilst in the former case it is an indication only of elevation to a distinguished position).

כל הגוגע בהם יקדש, he must first purify himself as otherwise he would not become consecrated by touching people or utensils who have been anointed with these oils.

It is this anointing which sanctifies them. Thus the verse means, “Anoint them, and they thereby become sanctified” — not that they should be anointed and also sanctified. I.e., their sanctification is not a separate action. See the Minchas Yehudah who explains why Rashi did not explain this before, on: “All anointings were done in the form of the Greek chi.”

V. 29. כל הנגע בהם יקדש daher der Satz: כשם שהמזבח והכבש מקדשין את הראוי להן כך הכלים מקדשין (Sebachim 86 a). Siehe Kap. 29, 37.

וקדשת אותם, “you shall sanctify them;” by means of anointing them with these fragrances.

והיו קדש קדשים, “so that they will be most holy.” They will be just as holy as the furnishings inside the Sanctuary.”

כל הנוגע בהם יקדש, “any unauthorized person or object coming into direct contact with them will become ‘holy,’ (in the sense of out of bounds, no longer may be used for secular purposes.)”If such a person wished to touch these vessels, provided he was basically permitted to be in the compound where they stood, he would first have to sanctify himself by washing himself with the waters from the laver. We have a similar expression in Exodus 19,22: 'הכהנים הנגשים אל היתקדשו, “the priests who wished to come closer to Hashem shall first sanctify themselves.”