Comentários de Citação sobre Levítico 8:12

ולקחת את שמן המשחה ויצקת על ראשו, “you will take hold of the oil for anointing and pour it over his head.” Ibn Ezra wrote that this anointing took place before Aaron wore his turban, מצנפת, seeing the oil was poured directly on his head. Nachmanides disagrees, seeing that even when the Torah reports the carrying out of these instruction in Leviticus 8,9 the Torah writes (concerning Moses) וישם את המצנפת על ראשו, “he placed the turban on his (Aaron’s) head.” Immediately following this, the Torah writes וישם על המצנפת אל מול פניו את ציץ הזהב, נזר הקודש, “he placed on the turban toward his face, the golden headband, a crown as symbol of sanctity, etc.” Only after this description of the actual procedure, does he Torah go on in verse 12, to describe the pouring of the oil of anointing on the head of Aaron. We must assume that the turban did not cover the entire surface of Aaron’s head, but that this turban was constructed in such a manner that it left a substantial area of Aaron’s head uncovered, so that the oil of anointing could be poured on even while he was wearing the turban. This corresponds to Rashi’s understanding of the procedure. According to Rashi, the oil was poured on the area where the phylacteries are placed on the head. Naturally, that area of the head was left uncovered.

THEN SHALT THOU TAKE THE ANOINTING OIL, AND POUR IT UPON HIS HEAD. Rabbi Abraham ibn Ezra wrote that this was before the setting of the mitre upon his head [mentioned in the preceding verse], for it is upon the head itself that Moses was to pour the oil. But this does not appear to me to be correct. For at the actual installation also, Scripture says, And he set the mitre upon his head etc.,¹⁷⁵Leviticus 8:9. and afterwards it says, And Moses took the anointing oil, and anointed the Tabernacle,¹⁷⁶Ibid., Verse 10. and subsequently it states, And he poured of the anointing oil upon Aaron’s head.¹⁷⁷Ibid., Verse 12. But the correct interpretation is that he wound [the mitznepheth] around and around the head, but left the middle of the head uncovered, and it was on that place that he poured the oil. But if the anointing was upon the entire head as Rashi said,¹⁷⁸Rashi here in Verse 7: “This anointing was in the form of an X. He put a drop of oil on his head and another drop between his eyebrows and joined them with his finger.” In that case he could not have put the drop of oil on top of the head, for the mitre would then intervene between it and the drop of oil between his eyebrows. Ramban concludes that according to this comment of Rashi we must say, that the pouring of the oil etc. then [we must say] that the pouring of the oil was upon the place where the phylacteries lay, which was left uncovered, and from there he joined [the oil with his finger to the drop between his eyebrows] in the form of an X.

AND MOSES TOOK OF THE ANOINTING OIL, AND OF THE BLOOD WHICH WAS UPON THE ALTAR [AND SPRINKLED IT UPON AARON etc.]. I do not know whether he mixed [the oil with the blood] for these sprinklings, something like that which it says, and he shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar.²¹⁴Further, 16:18. The accepted opinion in the Talmud (Yoma 57 b) is that he mixed the two together. Nor has it become clear to me why Moses performed these sprinklings after the burning of the ram of consecration, for in the section containing the command about the consecration Services He mentioned first the sprinklings,²¹⁵Exodus 29:21. and only afterwards He said, And thou shalt take of the ram the fat, and the fat tail.²¹⁶Ibid., Verse 22. Perhaps since He said there [in the same verse where He mentioned these sprinklings], and he [Aaron] and his garments shall be hallowed, and his sons and his sons’ garments with him,²¹⁵Exodus 29:21. Moses deduced that these sprinklings were the last things to be done to them, through which they would become completely holy, for in connection with anointing the priests He did not mention the term “hallowed,” nor in connection with the placing of the blood upon their thumbs.²¹⁷Ibid., Verse 20. [Therefore, since it is only stated in connection with the sprinklings of the oil and the blood that the priests are to become hallowed, Moses deduced that this was to be done after the burning of the ram of consecration.] And when it says here [immediately following Moses’ pouring the anointing oil upon Aaron’s head], and he anointed him, to sanctify him,²¹⁸Verse 12. it was not a complete sanctification until Moses had done the sprinklings, even as it says [in the verse before us, after he had done the sprinklings], and he sanctified Aaron, and his garments, and his sons. Thus he completed the sanctification of the father and sons together by means of these sprinklings. The Rabbis have also said so in the Torath Kohanim:²¹⁹Torath Kohanim, Tzav Milu’im 34. “And he sanctified Aaron. From here you learn that the sanctification of Aaron and his sons was completed only with the sprinkling of the blood.”