Klei Hamikdash - Chapter 1

The Rambam's wording here represents a change from his wording in Sefer HaMitzvot (positive commandment 35) where he describes the mitzvah in passive terms: "having the oil made in a unique fashion available for anointing." Perhaps he chose that wording for, as explained in Halachah 5, after the oil was made at Moses' command, no other such oil was ever made and the mitzvah was merely "to have it."

Sefer HaMitzvot (ibid.) and Sefer HaChinuch (mitzvah 107) includes this commandment among the 613 mitzvot of the Torah. See the gloss of the Radbaz who explains that anointing the kings and the High Priest is not considered one of the mitzvot, for there were times when this anointment was not practiced.

The mixture of spices mentioned in the previous verses.

This addition is necessary, for as indicated by Exodus 37:29, Moses himself did not prepare the anointment oil. It was prepared by Betzalel and the other craftsmen working with him.

According to Scriptural Law, based on the Rambam's Commentary to the Mishnah (Bechorot 8:8), in modern measure a shekel of the Torah is equivalent to 16 grams of pure silver. Nevertheless, as the Rambam states in Hilchot Shekalim 1:2, in the era of the Second Temple, our Sages increased its measure by almost a fourth. Accordingly, the measure of silver required for the redemption of the firstborn and other obligations where a shekel is required is significantly larger.

The Rambam describes these spices in the following halachah.

The Kessef Mishneh states that the obligation to grind the herbs is derived from a comparison to the incense offering. The order in which they are ground and then mixed is a logical deduction. If they are ground first, they will be mixed more thoroughly and more effectively.

A common halachic measure equivalent to approximately 86 cc according to Shiurei Torah and approximately 150 cc according to Chazon Ish. Thus a hin is 48 times this amount.

For the oil will float above the water.

Otherwise, the amount of oil used would not be sufficient to soak all the herbs (Rashi, in his commentary to Exodus 30:24).

The Rambam is referring to a secretion of the abdominal gland of the male musk deer, a large animal that roams the mountains of Nepal and Tibet. The secretion is reddish-brown, with a honeylike consistency and a strong fragrance. After the gland is cut open, the secretion hardens, assumes a blackish-brown color, and when dry becomes granular.

The Ra'avad objects to the Rambam's definition, stating that it is improper that the blood of a beast - and certainly, a non-kosher beast - be used in the Sanctuary. He interprets the term mor as referring to the fragrant herb, myrrh. The Kessef Mishneh supports the Rambam's view, explaining that the loathsome quality one would associate with the blood of a beast departs from it when the secretion dries and becomes granular. See also the Ramban's commentary to Exodus 30:23, where he discusses both positions.

It is the root of a tall herb, whose botanical name is Saussurea lappa, which even today grows only in the highlands of Kashmir.

In his notes to his translation of the Rambam's Commentary to the Mishnah (Keritot 1:1), Rav Kapach identifies this as the acorus calamus plant. In his Living Torah, Rav Aryeh Kaplan identifies this as the cymbopogon martini or palmarosa plant.

Literally, the soul's being cut off. This involves premature death in this world (before the age of 50, Mo'ed Kattan 28a) and the soul not meriting a portion in the world to come (Hilchot Teshuvah 8:1).

Sefer HaMitzvot (negative commandment 83) and Sefer HaChinuch (mitzvah 109) includes the prohibition against making such oil among the 613 mitzvot of the Torah.

The term "fixed sin-offering" is used to differentiate between this offering and "an adjustable guilt offering" in which instance, the offering the person brings changes according to his financial capacity. See Hilchot Shegagot 1:4.

Even if those people desire to use it for anointment. As long as he personally does not intend to use it for anointment, he is not liable (Radbaz).

I.e., the act is forbidden, but he is not liable.

For to be liable, one must benefit from a minimum measure and that minimum measure is, as is true with regard to partaking of forbidden substances, an olive-sized portion.

I.e., someone other than a High Priest, a king, and the priest who lead the people in war, as stated in Halachah 7.

And not a copy, even if it was made in the exact same manner.

That oil remained throughout the majority of the First Temple period until it was entombed by King Josiah together with the ark, as the Rambam relates in Hilchot Beit HaBechirah 4:1. From that point onward, neither the High Priests or kings were anointed.

On the surface, one might ask: Since no other oil was ever made, why is making the oil considered one of the 613 mitzvot? For as the Rambam clarifies several times in Sefer HaMitzvot, if an obligation is not ongoing, it is not appropriate to consider it as a mitzvah. On that basis, a number of commands, for example, the command to wage war against Midian (Numbers 7:2), were excluded from this reckoning.

The Minchat Chinuch (positive mitzvah 107) notes that the prooftext quoted by the Rambam concludes "for your generations," i.e., for all time. The mitzvah was to have the oil made by Moses available at all time. After the oil was entombed by King Josiah, new oil was not made, because the oil which Moses made is still available. At the coming of Mashiach, that oil will surface and again be used.

The Radbaz maintains that if the others willfully allow the oil to be applied to their flesh, they are also liable. The Tosefta, Makkot, ch. 3, also rules in this manner.

See Kiddushin 68a; Hilchot Eruvin 2:9.

And none of the above are halachicly equivalent to a man.

I.e., in contrast to the era of Moses where this oil was also used to anoint the priestly garments and the vessels of the Sanctuary, as stated in Halachah 12.

See Hilchot Melachim, ch. 7, which states that a priest is appointed to speak before the nation and inspire them in war.

The kings of the ten tribes, by contrast, were not anointed with this anointing oil, only balsam oil, as stated in Hilchot Melachim 1:10. According to the Rambam (ibid.:7), King Saul was also anointed with this oil. He is not mentioned, because his regal line did not continue for posterity.

In contrast, the kings were anointed only when there is a dispute over the inheritance or during a civil war (ibid.:12 and Halachah 11 of this chapter).

As mentioned above, the anointing oil was entombed toward the conclusion of the First Temple Era.

Our text follows the manuscript versions of the Mishneh Torah and the manuscript versions of the Rambam's Commentary to the Mishnah (Menachot 6:3). Most of the later printings of the Mishneh Torah replace the C with an X, for in fact, this is the form of the Greek letter. Kin'at Eliyahu suggests that although the Rambam speaks about the Greek letter, perhaps his intent was the Roman letter.

The translation of rosho as "forehead" rather than "head," is based on the Rambam's Commentary to the Mishnah (Keritot 1:1).

For we are obligated to apply it to them.

Including a High Priest or king.

Even though the oil was placed on his flesh, since it should not have been applied to this portion of the body, doing so is included in the above prohibition.

The Ra'avad objects to this qualification, maintaining that once he places an olive-sized portion of the oil on his skin, he is liable even if he spreads a smaller measure. The Radbaz and the Kessef Mishneh note that the simple meaning of Keritot 6b appears to support the Ra'avad's position. Nevertheless, they also provide interpretations that support the Rambam's understanding.

Horiot 12a explains that the king was anointed there as an sign that his dynasty should be perpetuated, just as a stream continues in a never-ending flow. This symbolism is only appropriate for kings of the Davidic dynasty, whose dynasty will continue for-ever. In contrast, the dynasties of the kings of Israel will eventually be interrupted [see Hilchot Melachim 1:9 (Kessef Mishneh)].

Accordingly, King David ordered that Solomon be anointed at the Gichon Stream (1 Kings 1:33).

When mentioning this law, Hilchot Melachim 1:7 continues: "Not only the monarchy, but all other positions of authority and appointments in Israel, are transferred to one's children and grand-children as inheritances forever." The order of inheritance of the crown follows the order of inheritance of property as explained in Hilchot Nachalot, ch. 1. The first in line for the monarchy are the deceased king's sons, in order of age. Should none of his sons be alive, the right is passed to his grandchildren. The children of the elder son are granted preference. If the king has no male descendents, the monarchy is given to his brothers. If they are not alive, it is granted to their sons. From them, the right to the throne passes to the deceased king's nephews (his sister's sons), then to his uncles, to his first cousins.

1 Kings, Chapter l, describes Adoniyahu's abortive attempt to declare himself as David's successor.

II Kings, Chapter 11, describes Atal'ya's murder of the children of King Achazyahu, her assumption of the throne, and the revolt which established Yoash as king.

Yehoachaz was younger than Yehoyakim. Nevertheless, he was given the throne, because he was more capable than his brother, and better suited to serve in his father's position. See the commentaries to II Kings, ch. 23.

See II Kings, ch. 9.

The Radbaz uses this concept to reinforce his thesis that the Rambam does not consider applying the anointing oil as a mitzvah, because it did not apply for all time.

Hilchot Beit HaBechirah 1:18-19. There the Rambam explains that it is preferable to make them from precious metals. Nevertheless, if this is beyond the financial capacity of the community, they can be made from base metals. Indeed, when the Hasmoneans conquered Jerusalem, it is said that they first made a Menorah of iron coated with tin.

Note a similar ruling in Hilchot Ma'aseh HaKorbanot 8:21.

For patchwork is not becoming to the Temple.

This portion of the Temple was called Beit HaChalafot, "the Chamber of the Knives," for this reason (Middot 4:7).

An isaron is the size of 43.2 eggs. According to modern measure, the size of an egg is considered to be 57.6 cc according to Shiurei Torah and 99.5 cc according to Chazon Ish.

For as stated in Hilchot Ma'aseh HaKorbanot 12:5, the meal offerings were measured out using an isaron as the basic measure.

As stated in ibid. 12:4, 13:2, each day the High Priest would bring a meal offering and he would divide it in half. Half was offered in the morning, and half in the afternoon.

See Halachah 2.

As mentioned above, a revi'it, a fourth of a log, is a common halachic measure equivalent to approximately 86 cc according to Shiurei Torah and approximately 150 cc according to Chazon Ish.

As Numbers 28:14 states, the wine libation for a bull was half a hin, for a ram, one third of a hin, and for a ewe, one fourth of a hin. See also Hilchot Ma'aseh HaKorbonot 2:4.

As stated in Hilchot Ma'aseh HaKorbonot 12:7, a log of oil is poured over all the different meal offerings.

For as stated in Hilchot Temidim UMusafim 3:11, this quantity of oil was placed in the lamps every day of the year.

For as indicated by Hilchot Ma'aseh HaKorbanot 13:3, a fourth of a log of oil is poured on each of the cakes the High Priest brings.

As stated in Halachah 2 above.

A sotah, a woman accused of adultery, was forced to drink water in which a scroll containing a curse with God's name had been blotted out. See Hilchot Sotah 3:9.

As stated in Hilchot Ma'aseh HaKorbonot 9:20, a log of oil was used in the baking processes of the different types of wafers used for this offering. Kin'at Eliyahu asks: Since there were specific measures employed in making each type of wafer, why weren't smaller measures used to measure out this oil?

As stated in Hilchot Ma'aseh HaKorbanot 9:23, a fourth of a log of oil was used in the preparation of this bread.

A person with a physical affliction similar to - but not identical with - leprosy. As related in Hilchot Tuma'at Tzara'at 11:1, as part of such a person's purification process, a bird was slaughtered and its blood poured over water.

I.e., receiving the blood of a sacrificial animal is an act of service. Therefore it consecrates the container. Preparing the meal offerings, by contrast, is not an act of service. Therefore it does not sanctify the container.

Because it had touched a sacred utensil, the outside of the measure. These liquids were collected and used as libations or sold and the proceeds used to bring sacrifices for the altar. See Hilchot Ma'aseh HaKorbonot 2:9-11.

See also Hilchot Pesulei HaMukdashim 3:20.

Because it never touched a sacred utensil.