Comentário sobre Êxodo 30:31

לדרתיכם THROUGHOUT YOUR GENERATIONS — From here our Rabbis derived that it (the oil of anointment) was miraculously preserved in its entirety for the time to come (for the Messianic days) (Horayot 11b).

יהיה זה לי לדורותיכם, this oil of holy anointing for Me will last throughout your generations.

זה . The numerical value corresponds to the twelve logs. You might ask: Why does Rashi [explain the words of] the verse in reverse order? The answer is: [Rashi brings this explanation of זה ] as a contradiction to the teaching of our Sages, that “the entire שמן המשחה will be preserved for the time yet to come.” Assumedly, our Sages so interpreted because it is written זה לי לדורותיכם , not כזה , thus implying that the oil itself will be “to Me for all your generations.” But, [argues Rashi,] this does not prove the Sages’ teaching, because זה teaches that there were twelve logs. [Thus, the Sages were interpreting Midrashically.] An alternative answer: On the contrary, Rashi is bringing a proof to the teaching of our Sages. The verse is saying: “For all your generations” will the number be represented by [the numerical value] זה , namely twelve logs.

VV. 31 — 33. שמן המשחה ist das Gottessiegel der Heiligung und Weihe für Personen und Gegenstände. Es begreift sich, wie ein Nachmachen dieses "Siegels" oder dessen missbräuchliche Verwendung zu anderem als dem von Gott gebotenen Zwecke der Heiligung ein das Faktum der Gottesheiligung negierendes, oder den Begriff der Gottesheiligung profanierendes Verfahren wäre, das כרת, "Entwurzelung aus der jüdischen Gegenwart und Zukunft" nach sich zöge. — ייסָך, eine ungewöhnliche Form wie ויִישֶם. (Bereschit 50, 27 siehe daselbst). Vielleicht ist sie auch hier eine zwischen aktiver und passiver Bedeutung schwebende Form. So wird sie auch Keritot 6 b aufgefasst: כל שישנו בסך ישנו בבל ייסך וכל שאינו בסך אינו בבל ייסך, dass nämlich das Verbot nur durch Salbung solcher Objekte übertreten werde, an die auch das Verbot gerichtet ist, und daher ובמתכנתו — .הסך בשמן המשחה לבהמה ולכלים לכותים ולמתים פטור siehe zu Kap. 5, 8. Bemerkenswert ist, dass eine Nachmachung des Salböls nur in gleichem Mischungsverhältnisse (במתכנתו) und in gleichem Quantum (כמהו) verpönt ist, während die Nachahmung des קטרת (V. 37) schon lediglich in gleichen Mischungsverhältnissen (במתכנתה) wenn auch nicht in gleichem Quantum, strafbar ist. קטרת שפטמה לחציין חייב שמן שפטמה לחציין פטור (Keritot 5 a).

יהיה זה לי, “this shall be for Me;” this is why I have said: ‘“he shall sanctify himself before coming into direct contact with it.”

זה has the numerical value of 12, alluding to the 12 “logs” which was the measure for the oil of anointment (Horayot 11b; cf. Rashi v. 24).

That is that He commanded us that we have oil made according to the special recipe, ready to anoint the high priest when he is appointed - as He said, "The priest who is exalted above his fellows, on whose head the anointing oil has been poured" (Leviticus 21:10). And some of the kings were [also] anointed with it, as it is explained in the the law of this commandment. And the Tabernacle and all of its vessels have already been anointed by it. The vessels are not anointed for [all of the] generations (when new ones are made). For they said in the explanation, in the Sifrei (Sifrei Bamidbar 44), "That with the anointment of these" - meaning the vessels of the Tabernacle - "all the future vessels were consecrated." He, may He be elevated and may His name be blessed, said, "This shall be an anointing oil sacred to Me throughout the ages" (Exodus 30:31). And the regulations of this commandment have already been explained in the first chapter of Keritot. (See Parasht Ki Tissa; Mishneh Torah, Vessels of the Sanctuary and Those who Serve Therein 1.)