## Ramban on Exodus Chapter 30 ###### Ramban on Exodus 30:1:1 [Ramban on Exodus 30:1:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/30:1:1) **וְעָשִׂיתָ מִזְבֵּחַ מִקְטַר קְטֹרֶת** הִנֵּה מִזְבַּח הַקְּטֹרֶת מִן הַכֵּלִים הַפְּנִימִיִּים הָיָה, רָאוּי שֶׁיַּזְכִּירֶנּוּ עִם הַשֻּׁלְחָן וְהַמְּנוֹרָה שֶׁהוּא מֻנָּח עִמָּהֶם, וְכֵן הִזְכִּירָם בַּמַּעֲשֶׂה בְּפָרָשַׁת וַיַּקְהֵל (שמות ל"ז:כ"ה), אֲבָל הַטַּעַם לְהַזְכִּירוֹ כָּאן אַחַר הַמִּשְׁכָּן וְכָל כֵּלָיו וְהַקָּרְבָּנוֹת, בַּעֲבוּר שֶׁאָמַר בְּתַשְׁלוּם הַכֹּל "וְנִקְדַּשׁ בִּכְבוֹדִי" (שמות כ"ט:מ"ג), "וְשָׁכַנְתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל" (שם מה), אָמַר כִּי עוֹד יִתְחַיֵּב לָהֶם שֶׁיַּעֲשׂוּ מִזְבֵּחַ מִקְטַר קְטֹרֶת לְהַקְטִיר לִכְבוֹד הַשֵּׁם. וְזֶהוּ רָז שֶׁנִּמְסַר לְמֹשֶׁה רַבֵּינוּ שֶׁהַקְּטֹרֶת עוֹצֶרֶת הַמַּגֵּפָה (שבת פט.), כִּי הַקְּטֹרֶת בְּמִדַּת הַדִּין (זוה"ק ויקרא יח), שֶׁנֶּאֱמַר "יָשִׂימוּ קְטוֹרָה בְּאַפֶּךָ" (דברים לג י), מִן "וְחָרָה אַפִּי" (שם לא יז), וְהוּא מַה שֶׁאָמַר בִּקְטֹרֶת זָרָה "וְעַל פְּנֵי כָל הָעָם אֶכָּבֵד" (ויקרא י ג), שֶׁיֵּדְעוּ כְּבוֹדִי כִּי לֹא יִשָּׂא לְפִשְׁעֲכֶם וְיִזָּהֲרוּ בִּכְבוֹדִי. וּלְכָךְ אָמַר כָּאן (שמות ל':ו') "וְנָתַתָּ אֹתוֹ לִפְנֵי הַפָּרֹכֶת אֲשֶׁר עַל אֲרֹן הָעֵדֻת לִפְנֵי הַכַּפֹּרֶת אֲשֶׁר עַל הָעֵדֻת אֲשֶׁר אִוָּעֵד לְךָ שָׁמָּה", כִּי מַה צֹרֶךְ לְהַאֲרִיךְ בְּכָל אֵלֶּה, וְלֹא אָמַר וְנָתַתָּ אוֹתוֹ לִפְנֵי אֲרוֹן הָעֵדֻת בְּאֹהֶל מוֹעֵד, כַּאֲשֶׁר אָמַר בְּפָרָשַׁת פְּקוּדֵי (שמות מ':ה'), אֲבָל הוּא לְהוֹרוֹת עַל עִנְיָנוֹ: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND THOU SHALT MAKE AN ALTAR TO BURN INCENSE UPON. Now the altar of incense being one of the articles in the inner part of the Sanctuary, it should have been mentioned with the table and the candelabrum together with which it was placed, as indeed they are mentioned at the actual construction in the section of *Vayakheil*.²³² But the reason for mentioning it here after the Tabernacle and all its vessels and the sacrifices [for the seven days of consecration], is because of what He said at the completion of them all, *and the Tent shall be sanctified by My Glory;*²³³ *and I will dwell among the children of Israel*.²³⁴, Verse 45. Therefore He now said that they will yet be obliged to make an altar for the burning of incense — to burn it for the glory of G-d. This was a secret which was transmitted to Moses our Teacher,²³⁵ that the incense checks the plague.²³⁶ For the incense is of the attribute of justice, as it is said, *they shall put incense ‘b’apecha’*,²³⁷ is of the root *aph* (anger). which is of the root *v’charah api (My wrath shall wax hot)*.²³⁸ It is for this reason that He said of strange incense, *and before all the people I will be glorified*,²³⁹ meaning that they will know My glory, *for He will not pardon your transgression*.²⁴⁰ For this reason too He said here [of the altar of incense], *And thou shalt put it before the veil that is by the ark of the Testimony, before the ark-cover that is over the Testimony, where I will meet with thee*.²⁴¹ For why is it necessary to speak at length of all these matters, and why did He not say briefly, “and thou shalt put it before the ark of the Testimony in the Tent of Meeting,” as He said in the section of *Vayakheil?*²⁴² (further, 40:5). But the extended form of the verse here indicates the purport [of the altar of incense]. footnotes: ²³² Further, 37:25 — next to the making of the candelabrum. ²³³ Above, 29:43. ²³⁴ Ibid. ²³⁵ Shabbath 89a. ²³⁶ Numbers 17:11-13. ²³⁷ Deuteronomy 33:10. It is generally translated: “before Thee,” but Ramban suggests that b’apecha ²³⁸ Above, 22:23. ²³⁹ Leviticus 10:3. ²⁴⁰ Above, 23:21. ²⁴¹ Verse 6. ²⁴² It is found in the section of Pekudei ###### Ramban on Exodus 30:7:1 [Ramban on Exodus 30:7:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/30:7:1) **וְהִקְטִיר עָלָיו אַהֲרֹן** אֵין הַמִּצְוָה הַזּוֹ בְּכֹהֵן גָּדוֹל בִּלְבַד, אֶלָּא הִיא אַף בְּכֹהֲנִים הֶדְיוֹטִים כְּדִין הַדְלָקַת הַנֵּרוֹת שֶׁבְּצִדָּהּ (שמות ל':ח') שֶׁאָמַר ג"כ "וּבְהַעֲלֹת אַהֲרֹן אֶת הַנֵּרֹת", וְאֵינָהּ בְּכֹהֵן גָּדוֹל בִּלְבַד כְּמוֹ שֶׁאָמַר לְמַעְלָה (כז כא) "יַעֲרֹךְ אֹתוֹ אַהֲרֹן וּבָנָיו". וְלֹא יָדַעְתִּי לָמָּה הִזְכִּיר אַהֲרֹן בִּשְׁנֵיהֶם וְלֹא אָמַר הַכֹּהֵן, וְאוּלַי מִפְּנֵי שִׁיטַת הַכָּתוּב לְמַטָּה "וְכִפֶּר אַהֲרֹן עַל קַרְנֹתָיו" (שמות ל':י') שֶׁהוּא בְּאַהֲרֹן בִּלְבַד. אוֹ שֶׁיִּרְמֹז שֶׁאַהֲרֹן יַתְחִיל בַּקְּטֹרֶת וּבַנֵּרוֹת. וְכֵן אָמַר בְּסוֹף אֱמֹר אֶל הַכֹּהֲנִים (ויקרא כד ג) "יַעֲרֹךְ אוֹתוֹ אַהֲרֹן" וְלֹא הִזְכִּיר בָּנָיו, בַּעֲבוּר שֶׁהוּא יַתְחִיל בָּהּ. וְהִזְכִּיר שָׁם "חֻקַּת עוֹלָם" בַּמִּצְוָה: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND AARON SHALL BURN THEREON INCENSE. This commandment [of burning the incense] did not devolve upon the High Priest alone, but was also incumbent upon the common priests, as is the law of the lighting of the lamps mentioned right beside it, [*every morning, when he dresseth the lamps*], although of that too it says, *And when Aaron lighteth the lamps*,²⁴³ and yet it does not apply to the High Priest alone, as He said above, *Aaron and his sons shall set in order*.²⁴⁴ Therefore I do not know why He mentioned Aaron in both of them, and did not say “the priest” [which would signify any — even a common-priest]. Perhaps it is because of Scripture’s statement further, *And Aaron shall make atonement upon the horns of it once in the year*,²⁴⁵ which was done by Aaron only, [because the reference there is to the Service on the Day of Atonement which could be performed only by the High Priest — therefore He also mentioned the name of Aaron in the verse before us and in the following verse]. Or it may be that He hinted that it was to be Aaron who [at the first time] was to begin the burning of the incense and the lighting of the lamps. Similarly at the end of *Seder Emor el hakohanim* He said, *Aaron shall set in order*,²⁴⁶ and He did not mention his sons, because it was Aaron who performed it first. The phrase *a statute forever* mentioned there,²⁴⁶ refers to the commandment [of kindling the lamps, and does not mean that it is *a statute forever* that only the High Priest do it]. footnotes: ²⁴³ Verse 8. ²⁴⁴ Above, 27:21. ²⁴⁵ Further, Verse 10. ²⁴⁶ Leviticus 24:3. ²⁴⁶ Leviticus 24:3. ###### Ramban on Exodus 30:9:1 [Ramban on Exodus 30:9:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/30:9:1) **קְטֹרֶת זָרָה** שׁוּם קְטֹרֶת שֶׁל נְדָבָה, שֶׁכֻּלָּן זָרוֹת לוֹ חוּץ מִזּוֹ. לְשׁוֹן רַשִׁ"י (רש"י על שמות ל':ט'). אֲבָל אוּנְקְלוֹס (תרגום אונקלוס על שמות ל':ט') אָמַר "קְטֹרֶת בֻּסְמִין נֻכְרָאִין", וְלֹא תִּרְגֵּם נוּכְרֵיתָא, רָצָה לְפָרֵשׁ שֶׁלֹּא יַעֲשֶׂה קְטֹרֶת מִסַּמִּים אֲחֵרִים זוּלָתִי הַקְּטֹרֶת אֲשֶׁר יְצַוֶּה אוֹתָם, וְכֵן אִם הוֹסִיף בָּהּ סַמִּים אֲחֵרִים יַעֲבֹר בַּלָּאו הַזֶּה: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** YE SHALL NOT BRING UP ‘KTORETH ZARAH’ (STRANGE INCENSE) THEREON — “any incense brought as a freewill offering; for all [offerings of incense] are ‘strange’ to [this altar] except this one [prescribed here].” This is Rashi’s language. But Onkelos rendered *ktoreth zarah: ktoreth busmin nuchra’in* (“the burning of aromatics which are of strange components,”) and he did not translate it *nuchritha* “strange incense” [as Rashi interpreted it]. By this translation Onkelos wanted to explain that the sense of the verse is that he should not offer an incense of any other components except those prescribed as He commanded.²⁴⁷ Similarly, if one were to add to the prescribed composition any other components one would transgress this negative commandment. Ki Thisa footnotes: ²⁴⁷ This is identical with Ibn Ezra’s interpretation of the verse. Ramban, however, called attention to Onkelos’ text because it required an explanation as mentioned. ###### Ramban on Exodus 30:12:1 [Ramban on Exodus 30:12:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/30:12:1) צִוָּה הקב"ה אֶת מֹשֶׁה כַּאֲשֶׁר תִּשָּׂא רֹאשׁ בְּנֵי יִשְׂרָאֵל בְּמִנְיָן יִתְּנוּ כֹּפֶר נֶפֶשׁ מַחֲצִית הַשֶּׁקֶל, וְאָמַר לוֹ (שמות ל':ט"ז) "וְלָקַחְתָּ אֶת כֶּסֶף הַכִּפֻּרִים" הַנִּזְכָּר, "וְנָתַתָּ אֹתוֹ עַל עֲבֹדַת אֹהֶל מוֹעֵד", וּמִזֶּה יִלְמֹד מֹשֶׁה שֶׁיִּמְנֶה אוֹתָם עַתָּה, וְכֵן עָשָׂה, כְּמוֹ שֶׁאָמַר (שמות ל"ח:כ"ה), "וְכֶסֶף פְּקוּדֵי הָעֵדָה מְאַת כִּכָּר". וְלֹא הֻצְרַךְ לְהַאֲרִיךְ וְלוֹמַר, וְעַתָּה תִּשָּׂא רֹאשָׁם וְנָתַתָּ הַכֶּסֶף עַל עֲבֹדַת אֹהֶל מוֹעֵד, כִּי הַדָּבָר מוּבָן מֵעַצְמוֹ שֶׁיִּמְנֵם עַתָּה, וּלְפִיכָךְ כָּלַל הַמִּצְוָה, כַּאֲשֶׁר תִּשָּׂא רֹאשָׁם תַּעֲשֶׂה כֵן, שֶׁיִּכָּנֵס בִּכְלָל כָּל פַּעַם שֶׁיִּמְנֵם: וְהַנִּרְאֶה אֵלַי, כִּי לֹא הִצְרִיךְ אוֹתוֹ עַתָּה לָבֹא בְּאָהֳלֵיהֶם וְלִמְנוֹתָם כַּאֲשֶׁר יַעֲשֶׂה בְּחֻמַּשׁ הַפְּקוּדִים (פרשת במדבר ועי"ש ברש"י ג טו), רַק שֶׁיַּעֲשֶׂה כַּאֲשֶׁר יֹאמְרוּ רַבּוֹתֵינוּ (שקלים פ"א ה"א) בְּשִׁקְלֵי הַקָּרְבָּנוֹת, צִוָּה עֲלֵיהֶם שֶׁכָּל הַיּוֹדֵעַ בְּעַצְמוֹ שֶׁהוּא מִבֶּן עֶשְׂרִים שָׁנָה וָמָעְלָה יִתֵּן הַסַּךְ הַזֶּה, וְהֵם הֵבִיאוּ אֵלָיו הַכֹּפֶר נְדָבָה עִם כָּל שְׁאָר הַנְּדָבָה בַּבֹּקֶר בַּבֹּקֶר, וְלָכֵן לֹא אָמַר רַק "וְנָתַתָּ אֶת כֶּסֶף הַכִּפּוּרִים", כְּלוֹמַר הִנֵּה צִוִּיתִיךָ כַּאֲשֶׁר תִּמְנֵם שֶׁיִּתְּנוּ כָּפְרָם וְעַתָּה יִתְּנוּ מֵעַצְמָם הַכֹּפֶר וְתִתֵּן אֹתוֹ עַל עֲבֹדַת אֹהֶל מוֹעֵד, וְלָכֵן לֹא הֻצְרַךְ עַתָּה לְאַהֲרֹן וּנְשִׂיאִים שֶׁיִּהְיוּ עִמּוֹ. וְאֵין טַעֲנָה מִ"כֹּל הָעֹבֵר עַל הַפְּקוּדִים" (שמות ל':י"ג-י"ד), כִּי פֵּרוּשׁוֹ הָרָאוּי לַעֲבֹר. וּמִפְּנֵי שֶׁלֹּא נִתְפָּרֵשׁ כָּאן אִם הִיא מִצְוַת דּוֹרוֹת, אוֹ לְשָׁעָה לְמֹשֶׁה בַּמִּדְבָּר, טָעָה דָּוִד וּמָנָה אוֹתָם בְּלֹא שְׁקָלִים (ש"ב כד ד-ט), וְהָיָה הַנֶּגֶף בָּהֶם, וְהִתְוַדָּה עָלָיו, "וַיֹּאמֶר דָּוִד אֶל ה' חָטָאתִי מְאֹד אֲשֶׁר עָשִׂיתִי" (שם פסוק ו): וְרַבּוֹתֵינוּ (מגילה כט:) דָּרְשׁוּ מִכָּאן שָׁלֹשׁ תְּרוּמוֹת מֵרִבּוּי הַמִּקְרָאוֹת וְכֵן נִרְאֶה מִמַּה שֶׁאָמַר הַכָּתוּב (דהי"ב כד ו) "מַדּוּעַ לֹא דָרַשְׁתָּ עַל הַלְוִיִּם לְהָבִיא מִיהוּדָה וּמִירוּשָׁלִַם אֶת מַשְׂאַת מֹשֶׁה עֶבֶד ה' וְהַקָּהָל לְיִשְׂרָאֵל לְאֹהֶל הָעֵדוּת", יֵרָאֶה מִזֶּה כִּי מַשְׂאַת מֹשֶׁה מִצְוָה לְדוֹרוֹת לַהֲבִיאוֹ לְבֶדֶק הַבַּיִת אַף עַל פִּי שֶׁלֹּא יִמְנֵם, וְכֵן בַּקָּרְבָּנוֹת כְּדִבְרֵי חֲכָמִים (מגילה כט:), וְכֵן כָּתוּב (נחמיה י לג לד) "וְהֶעֱמַדְנוּ עָלֵינוּ מִצְוֹת לָתֵת עָלֵינוּ שְׁלִשִׁית הַשֶּׁקֶל בַּשָּׁנָה לַעֲבֹדַת בֵּית אֱלֹהֵינוּ, לְלֶחֶם הַמַּעֲרֶכֶת וּמִנְחַת הַתָּמִיד וּלְעוֹלַת הַתָּמִיד הַשַּׁבָּתוֹת הֶחֳדָשִׁים לַמּוֹעֲדִים וְלַקֳּדָשִׁים וְלַחַטָּאוֹת לְכַפֵּר עַל יִשְׂרָאֵל וְכֹל מְלֶאכֶת בֵּית אֱלֹהֵינוּ". מִכָּאן מְפֹרָשׁ שֶׁהָיוּ מְבִיאִים שְׁקָלִים בְּכָל שָׁנָה לַקָּרְבָּנוֹת וּלְבֶדֶק הַבַּיִת: וְאָמַר "שְׁלִישִׁית הַשֶּׁקֶל", כִּי בִּימֵי עֶזְרָא הוֹסִיפוּ עֲלֵיהֶם, וְהָיָה שְׁלִישִׁית הַשֶּׁקֶל עֶשֶׂר גֵּרָה ובמס' שְׁקָלִים (פ"ב ה"ג) שָׁנִינוּ שֶׁכְּשֶׁעָלוּ יִשְׂרָאֵל מִן הַגּוֹלָה הָיוּ שׁוֹקְלִין דַּרְכוֹנוֹת, חָזְרוּ לִשְׁקֹל סְלָעִים, חָזְרוּ לִשְׁקֹל טְבָעִין, וּבִקְשׁוּ לִשְׁקֹל דֵּינָרִין. וּפֵרוּשָׁהּ כְּשֶׁעָלוּ מִן הַגּוֹלָה, מִפְּנֵי שֶׁהָיָה בֶּדֶק הַבַּיִת צָרִיךְ לְהוֹצָאוֹת מְרֻבּוֹת הָיוּ שׁוֹקְלִין דַּרְכוֹנוֹת שֶׁהֵם גְּדוֹלִים מִן הַסְּלָעִים, וְהָיָה כָּל אֶחָד שׁוֹקֵל דַּרְכְּמוֹן אֶחָד, חָזְרוּ לִשְׁקֹל סְלָעִים שְׁלֵמִים, חָזְרוּ לִשְׁקֹל טְבָעִין, וּמְפֹרָשׁ בַּיְּרוּשַׁלְמִי (שם) שֶׁהוּא פַּלְגוּת סִלְעִין, וּבִקְשׁוּ לִשְׁקֹל דֵּינָרִין וְלֹא קִבְּלוּ מֵהֶן, שֶׁיָּכוֹל הַצִּבּוּר לְהוֹסִיף לִתֵּן יוֹתֵר מֵחֲצִי סֶלַע, וּבִלְבַד שֶׁתְּהֵא יַד כֻּלָּן שָׁוָה כְּמוֹ שֶׁשָּׁנִינוּ בְּמִשְׁנַת מַסֶּכֶת שְׁקָלִים, וּמ"מ אֵין אָדָם רַשַּׁאי לִפְחֹת וְלִתֵּן פָּחוֹת מֵחֲצִי סֶלַע בֵּין יָחִיד בֵּין רַבִּים, כִּי אֵין כֹּפֶר הַנֶּפֶשׁ פָּחוֹת מִכֵּן, כְּדִכְתִיב "זֶה יִתְּנוּ" וְגוֹ'. וּבַיְּרוּשַׁלְמִי (שם) אָמְרוּ בִּשְׁלִישִׁית הַשֶּׁקֶל מִכָּאן שֶׁאָדָם חַיָּב בְּאַחְרָיוּת שְׁקָלִים שְׁלֹשָׁה פְּעָמִים בַּשָּׁנָה, מִכָּאן שֶׁאֵין מַטְרִיחִין עַל הַצִּבּוּר יוֹתֵר מִשְּׁלֹשָׁה פְּעָמִים בַּשָּׁנָה: וְכָתַב רַשִׁ"י (רש"י על שמות ל':ט"ו) לְפִי שֶׁרָמַז כָּאן שָׁלֹשׁ תְּרוּמוֹת, אַחַת תְּרוּמַת הָאֲדָנִים, שֶׁמְּנָאָן כְּשֶׁהִתְחִילוּ בְנִדְבַת הַמִּשְׁכָּן אַחַר יוה"כ בְּשָׁנָה רִאשׁוֹנָה, וְנָתְנוּ כָּל אֶחָד מַחֲצִית הַשֶּׁקֶל וְעָלָה לִמְאַת הַכִּכָּר, שֶׁנֶּאֱמַר (שמות ל"ח:כ"ה) "וְכֶסֶף פְּקוּדֵי הָעֵדָה מְאַת כִּכָּר" וְגוֹ', וְהַשְּׁנִיָּה אַף הִיא ע"י מִנְיָן שֶׁמְּנָאָן מִשֶּׁהוּקַם הַמִּשְׁכָּן, הוּא מִנְיַן הָאָמוּר בְּחֻמַּשׁ הַפְּקוּדִים (במדבר א א) בְּאֶחָד לַחֹדֶשׁ הַשֵּׁנִי בַּשָּׁנָה הַשֵּׁנִית, וְנָתְנוּ כָּל אֶחָד מַחֲצִית הַשֶּׁקֶל לִקְנוֹת מֵהֶן קָרְבְּנוֹת צִבּוּר: וְאִם תֹּאמַר וְכִי אֶפְשָׁר שֶׁבִּשְׁנֵיהֶם הָיוּ יִשְׂרָאֵל שָׁוִין שֵׁשׁ מֵאוֹת אֶלֶף וּשְׁלֹשֶׁת אֲלָפִים וַחֲמֵשׁ מֵאוֹת וַחֲמִשִּׁים, וַהֲלֹא בִּשְׁתֵּי שָׁנִים הָיוּ, וְאִי אֶפְשָׁר שֶׁלֹא הָיוּ בִּשְׁעַת מִנְיָן הָרִאשׁוֹן בְּנֵי תְּשַׁע עֶשְׂרֵה וְנַעֲשׂוּ בְּנֵי עֶשְׂרִים. תְּשׁוּבָה לַדָּבָר, אֵצֶל שְׁנוֹת הָאֲנָשִׁים בְּשָׁנָה אַחַת נִמְנוּ, אֲבָל לְמִנְיַן יְצִיאַת מִצְרַיִם הָיוּ שְׁתֵּי שָׁנִים, שֶׁלִּיצִיאַת מִצְרַיִם מוֹנִין מִנִּיסָן, וְלִשְׁנוֹת הָאֲנָשִׁים מוֹנִין לְמִנְיַן שְׁנוֹת עוֹלָם הַמַּתְחִילִין מִתִּשְׁרֵי, נִמְצְאוּ שְׁנֵי הַמִּנְיָנִים בְּשָׁנָה אַחַת, הַמִּנְיָן הָאֶחָד בְּתִשְׁרֵי לְאַחַר יוֹם הַכִּפּוּרִים שֶׁנִּתְרַצָּה הקב"ה לְיִשְׂרָאֵל וְנִצְטַוּוּ עַל הַמִּשְׁכָּן, וְהַשֵּׁנִי בְּאֶחָד בְּאִיָּיר (במדבר רבה א י). כָּל אֵלּוּ דִּבְרֵי הָרַב: וַאֲנִי תָּמֵהַּ, וְאֵיךְ יִתָּכֵן שֶׁיִּהְיֶה קָהָל גָּדוֹל כָּמֹהוּ וְלֹא יָמוּתוּ בּוֹ בַּחֲצִי שָׁנָה לְמֵאוֹת וְלַאֲלָפִים, וְהִנֵּה לְפִי דִּבְרֵי הָרַב עָמְדוּ כְּשִׁבְעָה חֳדָשִׁים וְלֹא מֵת אֶחָד, וּכְתִיב (במדבר ט ח) "וַיְהִי אֲנָשִׁים אֲשֶׁר הָיוּ טְמֵאִים לְנֶפֶשׁ אָדָם". וְעוֹד קָשֶׁה לִי, כִּי מִנְיַן שְׁנוֹת הָאֲנָשִׁים אֵינֶנּוּ לְמִנְיַן שְׁנוֹת עוֹלָם מִתִּשְׁרֵי אֲבָל הוּא מֵעֵת לְעֵת מִיּוֹם הִוָּלְדוֹ, לְכָךְ נֶאֱמַר בָּהֶם עֶשְׂרִים שָׁנָה וָמַעְלָה (שמות ל':י"ד), שֶׁיִּהְיוּ שָׁנִים שְׁלֵמוֹת לָהֶם. וְכֵן בְּכָל מִנְיָנֵי הַתּוֹרָה בִּשְׁנוֹת הָאָדָם כָּךְ הֵם נִמְנִין מֵעֵת לְעֵת, כְּמוֹ שֶׁאָמְרוּ במס' עֲרָכִין (יח:) שָׁנָה הָאֲמוּרָה בְּקָדָשִׁים, וּבְבָתֵּי עָרֵי חוֹמָה, וּשְׁתֵּי שָׁנִים שֶׁבִּשְׂדֵה אֲחֻזָּה, וְשֵׁשׁ שֶׁבְּעֶבֶד עִבְרִי וְשֶׁבַּבֵּן וְשֶׁבַּבַּת כֻּלָּן מֵעֵת לְעֵת. בְּקָדָשִׁים מְנָא לַן, אֲמַר קְרָא "כֶּבֶשׂ בֶּן שְׁנָתוֹ" (ויקרא יב ו), שָׁנָה שֶׁלּוֹ וְלֹא שָׁנָה שֶׁל מִנְיַן עוֹלָם וכו', וּמְפָרֵשׁ הָתָם שֶׁבַּבֵּן וְשֶׁבַּבַּת לְמַאי הִלְכְתָא, אָמַר רַב גִּדֵּל לַעֲרָכִין, וְהַטַּעַם, מִפְּנֵי שֶׁכָּתוּב בָּהֶן "וָמַעְלָה", וּבְכָל מִנְיָנֵי הַמִּדְבָּר כָּךְ כָּתוּב בָּהֶן ג"כ "וָמַעְלָה", וּמִנְיַן הַמִּדְבָּר כְּמִנְיַן הָעֲרָכִין בְּכָל דָּבָר, כְּמוֹ שֶׁאָמַר בְּבָבָא בָּתְרָא (קכא:) גָּמַר וָמַעְלָה וָמַעְלָה מֵעֲרָכִין, א"כ כָּל הַנּוֹלָדִים מִתִּשְׁרֵי וְעַד אִיָּר הִשְׁלִימוּ שָׁנָה בֵּנְתַיִם, וְנִתְרַבּוּ בֵּין שְׁנֵי הַמִּנְיָנִים עַם רַב: אֲבָל יוֹתֵר נָכוֹן שֶׁנֹּאמַר שֶׁכֵּן אֵרַע מַעֲשֶׂה, שֶׁהָיוּ יִשְׂרָאֵל בִּשְׁעַת מִנְיָן רִאשׁוֹן תר"ג אֶלֶף וְתק"ן, וּמֵתוּ מֵהֶם הַרְבֵּה בְּשִׁבְעָה הֶחֳדָשִׁים כַּנֹּהַג שֶׁבָּעוֹלָם, וּבְנֵי עֶשְׂרִים מַשְׁלִימִים שְׁנָתָם מִתִּשְׁרֵי וְעַד אִיָּר, וְאֵרַע הַדָּבָר שֶׁהָיוּ הַמַּשְׁלִימִים כְּמִנְיַן הַמֵּתִים: אֲבָל לְפִי דַּעְתִּי אֵין הַשְׁוָאַת הַמִּנְיָנִין הָאֵלֶּה שְׁאֵלָה כְּלָל, כִּי בַּמִּנְיָן הָרִאשׁוֹן נִמְנָה שֵׁבֶט לֵוִי עִמָּהֶן, כִּי עֲדַיִן לֹא נִבְחַר וְלֹא יָצָא מִכְּלַל הָעָם, וּבְמִנְיָן שֵׁנִי נֶאֱמַר לוֹ אַךְ אֶת מַטֵּה לֵוִי לֹא תִפְקֹד וְאֶת רֹאשָׁם לֹא תִשָּׂא (במדבר א מט). וְהִנֵּה אוֹתָם הַמַּשְׁלִימִים שְׁנָתָם שֶׁנַּעֲשׂוּ בֵּין שְׁנֵי הַמִּנְיָנִין בְּנֵי עֶשְׂרִים שָׁנָה הָיוּ קָרוֹב לְעֶשְׂרִים אֶלֶף. וְזֶה דָּבָר בָּרוּר. כִּי מִמַּה שֶׁהֻצְרַךְ לוֹמַר בְּמִנְיָן שֵׁנִי אַךְ אֶת מַטֵּה לֵוִי לֹא תִפְקֹד וְאֶת רֹאשָׁם לֹא תִשָּׂא, רְאָיָה שֶׁהָיָה נִמְנֶה עִמָּהֶם עַד הֵנָּה, וְעַתָּה נִבְחַר הַשֵּׁבֶט הַהוּא וְנִמְנֶה לְעַצְמוֹ לִהְיוֹת לִגְיוֹן לַמֶּלֶךְ: וְהִנֵּה יִשְׂרָאֵל כְּשֶׁיָּצְאוּ מִמִּצְרַיִם הָיוּ כְּשֵׁשׁ מֵאוֹת אֶלֶף רַגְלִי (שמות יב לז), לֹא שֵׁשׁ מֵאוֹת, וּמֵתוּ מֵהֶם עַד הַמִּנְיָן הַהוּא, וְנִתְרַבּוּ בְּמַשְׁלִימִים שְׁנוֹתֵיהֶם, וְאוּלַי "הַגְּבָרִים" אֵינָם בְּנֵי עֶשְׂרִים, אֲבָל כָּל הַנִּקְרָא אִישׁ מִבֶּן שְׁלֹשׁ עֶשְׂרֵה שָׁנָה וָמַעְלָה בִּכְלָל, כִּי הוּא לְהוֹצִיא הַנָּשִׁים וְהַקְּטַנִּים בִּלְבַד, כַּאֲשֶׁר אָמַר "לְבַד מִטָּף": וְכֵן נִרְאֶה לִי כִּי שָׁלֹשׁ תְּרוּמוֹת שֶׁרָמַז כָּאן, הָאַחַת לְקָרְבְּנוֹת הַצִּבּוּר, אֵינֶנָּה עַל יְדֵי הַמִּנְיָן הָאָמוּר בְּחֻמַּשׁ הַפְּקוּדִים כְּדִבְרֵי הָרַב, כִּי שָׁם נֶאֱמַר אַךְ אֶת מַטֵּה לֵוִי לֹא תִפְקֹד, וְהַשְּׁקָלִים שֶׁל קָרְבְּנוֹת לְוִיִּים חַיָּבִים בָּהֶם לְדִבְרֵי הַכֹּל, וּכְדִבְרֵי חֲכָמִים אַף הַכֹּהֲנִים, וְכֵן הֲלָכָה, כְּמוֹ שֶׁמְּפֹרָשׁ במס' שְׁקָלִים (פ"א ה"ד) וְעוֹד, כִּי הַשְּׁקָלִים לַקָּרְבָּנוֹת אֵינָם מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה, אֶלָּא מִשֶּׁהֵבִיא שְׁתֵּי שְׂעָרוֹת חַיָּב לִשְׁקֹל, וְכֵן מְפֹרָשׁ שָׁם. אֲבָל צִוָּה הַכָּתוּב (שמות ל':י"ב-י"ד) שֶׁיָּבִיאוּ לִמְלֶאכֶת הַמִּשְׁכָּן תְּרוּמַת חֲצִי הַשֶּׁקֶל לְכֹל הָעֹבֵר עַל הַפְּקֻדִים מִבֶּן כ' שָׁנָה וָמַעְלָה, וְרָמַז "הֶעָשִׁיר לֹא יַרְבֶּה וְהַדַּל לֹא יַמְעִיט מִמַּחֲצִית הַשָּׁקֶל לְכַפֵּר עַל נַפְשֹׁתֵיכֶם" (פסוק ט"ו), שֶׁכָּל הַצָּרִיךְ כַּפָּרָה שֶׁהִגִּיעַ לְכָל חִיּוּב הַמִּצְוֹת יָבִיא מַחֲצִית הַשֶּׁקֶל אַחֵר לַקָּרְבָּנוֹת: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** The Holy One, blessed be He, commanded Moses that when he takes a census of the children of Israel, they should each give a soul’s ransom — half a shekel; and He further told him, *And thou shalt take the atonement-money*¹ mentioned, *and shalt give it for the service of the Tent of Meeting*.¹ From this Moses would understand that he was to count them now. And so indeed he did, as Scripture says, *And the silver of them that were numbered of the congregation was a hundred talents* etc.² It was thus not necessary to state at length, “and now you should take their census and give the silver for the service of the Tent of Meeting,” for it is self-understood that he should count them now. The reason that He generalized the commandment — saying “when you will take their census you should do it in the prescribed way” — is in order to include in this general principle any time when a census was decided upon. It appears to me that now [at this census, Moses] did not have to come to the people’s tents and count them, as he did in the census spoken of in the Book of Numbers,³, 16). Ramban is here suggesting that the same was done with the other tribes as well. but he did it as our Rabbis have said through the [half] shekels they brought for the sacrifices; for he commanded them that all who know themselves to be *from twenty years old and upward*⁴ should give that sum, and they brought him the ransom as a voluntary offering together with all the other voluntary offerings every morning.⁵ That is why He said only, *And thou shalt take the atonement-money*,¹ that is to say, “Behold, I have commanded you that when you count them they shall give their ransom, and now they will voluntarily give it and you should appoint it *for the service of the Tent of Meeting*.”¹ This is the reason why it was not necessary now that Aaron and the princes [of the tribes] be present with Moses [at the taking of the half-shekels, as was required in the census spoken of in the Book of Numbers⁶]. Do not object on account of the verse, *This they shall give, every one that passeth among them that are numbered*⁷ [from which you might think that here too, Moses actually counted the people], for the meaning thereof is “those that are eligible to pass.” Now because it has not been explained here whether this is a commandment binding for all time or only for that particular period of when Moses was in the wilderness, David erred and counted the people without shekels, and on account of this a plague broke out amongst them.⁸ He confessed about this [sin], as it is said, *And David said unto G-d, I have sinned greatly, in that I have done this thing*.⁹ Our Rabbis have derived¹⁰ from the many expressions [of “offering”] mentioned here,¹¹ (Verse 13); *he shall give the offering of the Eternal* (Verse 14); *when they give the offering of the Eternal* (Verse 15). [an indication] that there were three [separate] offerings.¹² And so it appears from what Scripture says, [*And the king called for Jehoiada the chief, and said unto him:*] *‘Why hast thou not required of the Levites to bring in out of Judah and out of Jerusalem the tax of Moses the servant of the Eternal, and of the congregation of Israel, for the Tent of Testimony?’*¹³ From this it would appear that the tax of Moses was enjoined for all time — and that it was to be brought for the repair of the Temple even though no census was to be taken. Likewise the offering for [buying the public] sacrifices [was enjoined for all time] as the Sages have said, and it is so written [of Ezra and Nehemiah]: *Also we made ordinances for us to charge ourselves yearly with the third part of a shekel for the service of the house of our G-d; for the showbread, and for the continual meal-offering and for the continual burnt-offering, of the Sabbaths, of the New Moons, for the appointed reasons, and for the holy things, and for the sin-offerings to make atonement for Israel, and for all the work of the house of our G-d*.¹⁴ Here it is clearly stated that they used to bring shekels every year for the sacrifices and for the Temple repair. Scripture states that the levy was *the third part of a shekel* [whereas here it is stated that it is to be half a shekel]; this was because in the days of Ezra they added to the value of a shekel, so that the third of a shekel was then ten gerahs [the equivalent of a half a shekel in the days of Moses].¹⁵ (Verse 13). In the days of Ezra a shekel was worth thirty gerahs; hence a third was ten gerahs. In Tractate Shekalim we are taught:¹⁶ “When Israel came up from [the Babylonian] exile they used to pay the [half-] shekel in *darics* [a Persian silver coin, each one giving one *daric*, as will be explained further]. Then they changed, and paid it in *s’laim* [each one giving one *sela*]. Again they changed and paid the shekel in *tibin* [each one giving one *tiba*], and they finally sought to pay it in *denars* [but these were not accepted of them].” The meaning of this Mishnah is as follows: When Israel came up from the exile and large funds were needed for the Temple repair, they paid the shekel in *darics*, which were larger than the *s’laim*, each one giving one *daric*. Then they changed and began paying in whole *s’laim* [each one giving one *sela* — since there was a decrease in the needs of the Temple repair]. Again they changed it to *tibin* — in the Yerushalmi¹⁷ it is explained that a *tiba* is half a *sela*.¹⁸ was the exact equivalent of the shekel that was in the days of Moses. Hence a *tiba* which is half a *sela* is the same as the half-shekel which the Torah commanded to be given by each Israelite. When they sought to pay it in *denars* [each one giving one *denar*]¹⁹ to a shekel [or *sela*]. Hence to give one *denar* only would be half of a half-shekel, and as will be explained further on that less than a half-shekel cannot be given. they did not accept it of them, for although the public can increase the levy to more than half a *sela*, provided only that everyone pays alike, as we have been taught in the Mishnah of Tractate Shekalim,¹⁶ yet no one is permitted to decrease it and give less than half of a *sela*, be it one person or many people, for “the ransom of a soul” is not less than that [i.e. a half-*sela*], as it is written, *This they shall give* etc.⁷ In the Yerushalmi¹⁷ the Rabbis have said with reference to what is written [that in the days of Ezra and Nehemiah they ordained that each one is to give] *the third part of a shekel*,¹⁴ “from here you learn that a person is responsible for shekels three times a year.²⁰ each *third part* of the year with *the shekel* mentioned in the Torah.” For by law of the Torah they were enjoined to give it only once; but because the needs for the Temple repair were so great [as explained above], they took it voluntarily upon themselves to donate it three times a year. Since three *s’laim* [or shekels of the Torah] make one *daric*, it is now clear why the Mishnah quoted above states that when Israel came up from the exile they paid the shekel in *darics*, and as Ramban clearly states, “each one giving a *daric*” which was equivalent to three shekels of the Torah. From here you also learn that we must not impose on the public more than three times a year” [for the Temple treasury]. Now Rashi wrote: “there are three offerings hinted at here¹¹ (Verse 13); *he shall give the offering of the Eternal* (Verse 14); *when they give the offering of the Eternal* (Verse 15). — one was for the making of the sockets, for Moses counted them when they began to contribute towards the building of the Tabernacle after the Day of Atonement in the first year [of the exodus], — each one giving half of a shekel, and the total amounting to a hundred talents, as it is said, *And the silver of them that were numbered was a hundred talents* etc.²¹ The second [offering] was also levied through a census, for he counted them after the Tabernacle was erected, this being the census referred to in the Book of Numbers: *on the first day of the second month in the second year*,²² each one giving a half-shekel for purchasing the public sacrifices. And if you ask: How is it possible that on both of these occasions the number of Israelites was exactly the same — 603,550?²³ Were these two censuses not taken in two [different] years;²⁴ year of the exodus]. The second census — on the first day of Iyar — was seven months later. But since we calculated the beginning of a new year [in the count after the exodus] with Nisan, the second census was therefore in the *second* year. Thus the two censuses were in two years! thus it is impossible that there were no people aged nineteen at the time of the first census, [who accordingly were not counted], who became twenty years old [by the time the second census was taken, and thus must have added to the total]! The reply to this question is as follows: As far as the years of people’s ages are concerned, the two censuses were taken in one year, but counting from the exodus from Egypt, they were held in two years. For when we count from the exodus from Egypt, we calculate from Nisan, but when we count the years of man’s ages we count according to the era of the creation of the world, which begins with Tishri. In that way, the two censuses were in one year: the first census was in Tishri after the Day of Atonement, when the Holy One, blessed be He, became reconciled to Israel and they were commanded about the construction of the Tabernacle, and the second census took place [in the same year] on the first day of Iyar.” All these are the Rabbi’s words. But I wonder! How is it possible that the number of deaths amongst such a great assemblage of people in a period of half a year did not run to the hundreds and thousands! For according to the words of the Rabbi [Rashi], they remained for about seven months [from about the middle of Tishri to the beginning of Iyar] without one fatality, and yet it is written, *But there were certain men, who were unclean by the dead body of a man*.²⁵ I have also another difficulty: The years of men’s ages are not counted according to the era of the creation of the world which begins with Tishri, but are counted in astronomical years beginning with the day of one’s birth. It is for this reason that it says with reference to the people counted, that they are to be *from twenty years old and upward*,²⁶, 1:3. meaning that they are to be a full twenty years old. Similarly, all countings of the Torah with respect to people’s ages are calculated in astronomical years, just as the Rabbis have said in Tractate Arakhin:²⁷ “The ‘year’ mentioned in connection with the hallowed offerings,²⁸ (Leviticus 12:6). and dwelling-houses in a walled city,²⁹ the two ‘years’ mentioned in connection with a field which is the owner’s by inheritance [which, if sold, he may not redeem until after two years],³⁰ the six ‘years’ mentioned in connection with a Hebrew servant,³¹ a son and daughter [explained further on], are all reckoned in astronomical years. Whence do we know this of the hallowed offerings? Scripture says, *keves ben shnatho*²⁸ (Leviticus 12:6). [literally: “a lamb of his year”] — his year, and not the year counted according to the era of the creation of the world etc.” Then [the Gemara] explains there: “In connection with what law does this principle affect ‘the son and daughter’ [mentioned above] ? Said Rav Gidal, It is in connection with Valuations.”³² And the reason for this is because [in the case of Valuations] it says, *and upward*,³³ and in all censuses of the wilderness it is also written *and upward*.³⁴. Similarly, *ibid.*, 26:2. The calculation of years in the census taken in the wilderness was thus alike in every respect to the calculation in the Valuations, as the Rabbis have said in [Tractate] Baba Bathra:³⁵ “The analogy is established on the basis of the identical phrase *and upward* [which is stated in the censuses taken in the wilderness, and its precise meaning is] derived from that mentioned in the law of Valuations.” And if so, all people born between Tishri and Iyar completed an astronomical year in the interim, thus between the two censuses there was bound to be a great number of people added to the total! But it would be more correct if we were to say that it so happened that the Israelites at the time of the first census [in Tishri] were 603,550 people, and in the following seven months many of them died, as is natural, and those who were twenty years old completed their twentieth year between Tishri and Iyar, and it so happened³⁶ that their number corresponded exactly to that of those who died. In my opinion, however, these identical numbers [of the two censuses] present no difficulty at all. For in the first census the tribe of Levi was counted together with the other tribes, since they had not yet been selected and were therefore not separated from the people, but at the second census Moses was told, *Only thou shalt not number the tribe of Levi, and neither take the sum of them among the children of Israel*.³⁷ Now the number of those whose twentieth year was completed between the two censuses was close to twenty thousand³⁸, 3:39). But since they were numbered from the age of a month upward, Ramban rightly assumes that the Levites who were twenty years old and upward were “approximate to twenty thousand.” Their numbers [not included in the figures of the second census], were made up by those Israelites who completed their twentieth year between the two censuses. [thus making up for the tribe of Levi which was not counted in the second general census]. This is clearly established [that the tribe of Levi was counted in the first census]. For since Scripture found it necessary to say at the second census, *Only thou shalt not number the tribe of Levi, and neither take the sum of them*,³⁷ it is proof that until then they were counted with the other tribes of Israel; and only now was the tribe of Levi selected and numbered by itself, in order to become “the legion of the King.”³⁹ Now when Israel left Egypt they were *‘about’ six hundred thousand ‘g’varim’ (men) on foot*⁴⁰ — not “six hundred thousand;” of these there died a number of people corresponding to the number of young men whose twentieth year was completed [in the next six months between the exodus, which was in the middle of Nisan, and the first census which was taken in the middle of Tishri, when the number was 603,550]. Perhaps the term *g’varim*⁴⁰ does not denote men of twenty years of age, but all those who had reached puberty — including all those from thirteen years old upwards — and that term [*g’varim*] is only used in order to exclude women and children, as it says, *beside little ones*.⁴⁰ It also appears to me that of the three offerings here alluded to, the one designed for purchasing the public sacrifices is not the one taken through a census and mentioned in the Book of Numbers, as the Rabbi [Rashi] said, for there it is said, *Only thou shalt not count the tribe of Levi*,³⁷ and all the Sages agree that the Levites too were liable to give the shekels for the sacrifices; and in accordance with the words of the Sages, even the priests had to give it,⁴¹ and such is the established law as is explained in Tractate Shekalim.⁴¹ Moreover, the duty of giving the [half-] shekel for the sacrifices was not dependent upon a man being twenty years old or more, [as is mentioned in the case of the second census], but as soon as he could produce two [bottom] hairs he became liable to give the shekel. It is so clearly stated there [in Tractate Shekalim].⁴², 1:3. See also my Hebrew commentary p. 491. Rather, Scripture commanded that they bring for the work of the Tabernacle an offering of a half-shekel, *every one that passeth among them that are numbered, from twenty years old and upward*,⁴ and it hinted: *The rich shall not give more, and the poor shall not give less, than the half-shekel… to make atonement for your soul*,⁴³ for all who need atonement — that is, all who have reached the stage of being obligated to observe the commandments [which is at thirteen years and a day, corresponding to the period of puberty], shall being one half-shekel for the sacrifices [in addition to the half-shekel given for the work of the Tabernacle]. footnotes: ¹ Verse 16. ¹ Verse 16. ² Further, 38:25. ³ In connection with that census the Midrash says specifically that when the enumeration of the Levites was taken “Moses went and stationed himself at the entrance of each tent etc.” (Tanchuma Bamidbar ⁴ Verse 14. ⁵ Further, 36:3. ¹ Verse 16. ¹ Verse 16. ⁶ Numbers 1:3-4. ⁷ Verse 13. ⁸ II Samuel 24:1-15. ⁹ I Chronicles 21:8. ¹⁰ Yerushalmi Shekalim I, 1. ¹¹ Half a shekel for an offering to the Eternal ¹² One was for the making of the sockets of the Tabernacle (further 38:26-27). The second was after the erection of the Tabernacle and the money was used for purchasing the public sacrifices. Both of these offerings were compulsory, each person giving a half-shekel. The third was voluntary and was used for the building of the Tabernacle. See also further on in the text. ¹³ II Chronicles 24:6. ¹⁴ Nehemiah 10:33-34. ¹⁵ The shekel is twenty gerahs ¹⁶ Shekalim 2:4. ¹⁷ Yerushalmi ibid. ¹⁸ A sela ¹⁹ There are four denars ¹⁶ Shekalim 2:4. ⁷ Verse 13. ¹⁷ Yerushalmi ibid. ¹⁴ Nehemiah 10:33-34. ²⁰ According to the Yerushalmi the meaning of the verse (Nehemiah 10:33) is thus as follows: “we made ordinances for us to charge ourselves ¹¹ Half a shekel for an offering to the Eternal ²¹ Further, 38:25. ²² Numbers 1:1. ²³ Further, 38:26. Numbers 1:46. ²⁴ The first census was taken in the month of Tishri [after the Day of Atonement in the first ²⁵ Numbers 9:6. This happened in Nisan in the second year after the exodus. Thus it is clear that before the month of Iyar when the second census took place, there was at least one death in the camp. ²⁶ Ibid. ²⁷ Arakhin 18b. ²⁸ Such as a he-lamb of the first year ²⁹ If sold, these houses can be redeemed within the space of a full year (Leviticus 25:30). ³⁰ Leviticus 25:15, and Arakhin 29b. ³¹ Above, 21:2. ²⁸ Such as a he-lamb of the first year ³² If a person vows to give to the Sanctuary his “Valuation,” the sum is fixed by the Torah on the basis of years for a male and for a female (Leviticus 27:1-7). These years then are not counted according to the era of the creation of the world, but are calculated astronomically. ³³ Leviticus 27:7: And if it be from sixty years old and upward… ³⁴ Numbers 1:3: from twenty years old and upward ³⁵ Baba Bathra 121b. ³⁶ By way of miracle (L’vush Ha’orah). ³⁷ Numbers 1:49. ³⁸ In the separate count that was taken of the Levites they numbered twenty-two thousand (ibid. ³⁷ Numbers 1:49. ³⁹ Numbers 1:49, Rashi. ⁴⁰ Above, 12:37. ⁴⁰ Above, 12:37. ⁴⁰ Above, 12:37. ³⁷ Numbers 1:49. ⁴¹ Shekalim 1:4. ⁴¹ Shekalim 1:4. ⁴² Ibid. ⁴ Verse 14. ⁴³ Verse 15. ###### Ramban on Exodus 30:13:1 [Ramban on Exodus 30:13:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/30:13:1) **מַחֲצִית הַשֶּׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ** קָבַע לוֹ מֹשֶׁה רַבֵּינוּ מַטְבֵּעַ כֶּסֶף בְּיִשְׂרָאֵל, כִּי מֶלֶךְ גָּדוֹל הָיָה, וְקָרָא לַמַּטְבֵּעַ הַהוּא "שֶׁקֶל" בַּעֲבוּר שֶׁכָּל הַמַּטְבֵּעַ בְּמִשְׁקָל שָׁלֵם, אֵין בּוֹ פָּחוּת וְלֹא כֶּסֶף סִיגִים. וּבַעֲבוּר שֶׁמִּשְׁקְלֵי הָעֲרָכִין (ויקרא כז כה) וּפִדְיוֹן הַבְּכוֹר (במדבר יח טז) בַּמַּטְבֵּעַ הַהוּא שֶׁהֵם קֹדֶשׁ, וְכֵן כָּל שִׁקְלֵי הַמִּשְׁכָּן (שמות ל"ח:כ"ד) וְכֵן כָּל כֶּסֶף קָצוּב הָאָמוּר בַּתּוֹרָה (דברים כב כט), יִקְרָא לוֹ הַכָּתוּב "שֶׁקֶל הַקֹּדֶשׁ": וְכֵן הַטַּעַם אֶצְלִי בְּמַה שֶׁרַבּוֹתֵינוּ קוֹרְאִין לְשׁוֹן הַתּוֹרָה "לְשׁוֹן הַקֹּדֶשׁ", שֶׁהוּא מִפְּנֵי שֶׁדִּבְרֵי הַתּוֹרָה וְהַנְּבוּאוֹת וְכָל דִּבְרֵי קְדֻשָּׁה כֻּלָּם בַּלָּשׁוֹן הַהוּא נֶאֶמְרוּ, וְהִנֵּה הוּא הַלָּשׁוֹן שֶׁהקב"ה יִתְעַלֶּה שְׁמוֹ מְדַבֵּר בּוֹ עִם נְבִיאָיו וְעִם עֲדָתוֹ "אָנֹכִי" וְ"לֹא יִהְיֶה לְךָ" וּשְׁאָר דִּבְּרוֹת הַתּוֹרָה וְהַנְּבוּאָה, וּבוֹ נִקְרָא בִּשְׁמוֹתָיו הַקְּדוֹשִׁים אֵל, אֱלֹהִים, צְבָאוֹת, וְשַׁדַּי, וְיוֹ"ד הֵ"א, וְהַשֵּׁם הַגָּדוֹל הַמְּיֻחָד, וּבוֹ בָּרָא עוֹלָמוֹ (ב"ר יח ו), וְקָרָא שְׁמוֹת שָׁמַיִם וָאָרֶץ וְכָל אֲשֶׁר בָּם, וּמַלְאָכָיו וְכָל צְבָאָיו לְכֻלָּם בְּשֵׁם יִקְרָא, מִיכָאֵל וְגַבְרִיאֵל בַּלָּשׁוֹן הַהוּא, וּבוֹ קָרָא שֵׁמוֹת לִקְדוֹשִׁים אֲשֶׁר בָּאָרֶץ אַבְרָהָם יִצְחָק וְיַעֲקֹב וּשְׁלֹמֹה וְזוּלָתָם: וְהָרַב אָמַר בְּמוֹרֶה הַנְּבֻכִים (ג ח) אַל תַּחְשֹׁב שֶׁנִּקְרָא לְשׁוֹנֵנוּ לְשׁוֹן הַקֹּדֶשׁ לְגַאֲוָתֵנוּ אוֹ לְטָעוּתֵנוּ, אֲבָל הוּא בְּדִין, כִּי זֶה הַלָּשׁוֹן קָדוֹשׁ לֹא יִמָּצְאוּ בּוֹ שֵׁמוֹת לְאֵבֶר הַבְּעִילָה בַּזָּכָר אוֹ בַּנְּקֵבָה, וְלֹא לַטִּפָּה וְלַשֶּׁתֶן וְלַצּוֹאָה, רַק בְּכִנּוּי. וְאַל יַטְעֶה אוֹתְךָ "שֵׁגַל" (תהלים מה י), כִּי הוּא שֵׁם אִשָּׁה הַמְּזֻמֶּנֶת לְמִשְׁכָּב, וְאָמַר "יִשְׁגָלֶנָּה" (דברים כח ל) עַל פִּי מַה שֶׁנִּכְתַּב עָלָיו, וּפֵרוּשׁוֹ יִקַּח אִשָּׁה לְפִילֶגֶשׁ: וְהִנֵּה אֵין צֹרֶךְ לַטַּעַם הַזֶּה, כִּי הַדָּבָר בָּרוּר שֶׁהַלָּשׁוֹן קֹדֶשׁ קָדָשִׁים הוּא כְּמוֹ שֶׁפֵּרַשְׁתִּי, וְהַטַּעַם שֶׁהִזְכִּיר עַל דַּעְתִּי אֵינֶנּוּ אֱמֶת, כִּי מַה שֶׁיְּכַנּוּ "יִשְׁגָלֶנָּה", "יִשְׁכָּבֶנָּה", יוֹרֶה כִּי מִשְׁגָּל שֵׁם עֶצֶם לַבְּעִילָה, וְכֵן יְכַנּוּ "לֶאֱכֹל אֶת חוֹרֵיהֶם" (מלכים ב י"ח:כ"ז), כִּי הוּא שֵׁם מְגֻנֶּה. וְאִם מִפְּנֵי טַעְמוֹ שֶׁל הָרַב, הָיוּ קוֹרִים לוֹ "לָשׁוֹן נְקִיָּה", כְּעִנְיָן שֶׁשָּׁנִינוּ (סנהדרין סח:) עַד שֶׁיַּקִּיף זָקָן הַתַּחְתּוֹן וְלֹא הָעֶלְיוֹן, אֶלָּא שֶׁדִּבְּרוּ חֲכָמִים בְּלָשׁוֹן נְקִיָּה, וְאָמְרוּ "כִּי אִם הַלֶּחֶם אֲשֶׁר הוּא אוֹכֵל" לְשׁוֹן נָקִי (ב"ר פו ז), וְכֵן בִּמְקוֹמוֹת רַבִּים: וּפֵרֵשׁ הַכָּתוּב כִּי הַשֶּׁקֶל עֶשְׂרִים גֵּרָה שֶׁל כֶּסֶף, וְתִרְגֵּם אוּנְקְלוֹס (תרגום אונקלוס על שמות ל':י"ג) "מָעִין", כִּי הַגֵּרָה אֶצְלוֹ שֵׁם לַמַּטְבֵּעַ הַנִּקְרָא בַּאֲרָמִית "מָעָה", וְכֵן תִּרְגֵּם יוֹנָתָן בֶּן עֻזִּיאֵל (שמואל א ב':ל"ו) "לַאֲגוֹרַת כֶּסֶף" - "לְמָעָה דִּכְסַף", וְכֵן אָמַר בְּשֶׁקֶל הַקֹּדֶשׁ - "סִלְעָא", כִּי כֵן שֵׁם הַמַּטְבֵּעַ בַּאֲרָמִית, וְשִׁעוּרוֹ יָדוּעַ נָמֵי בַּתַּלְמוּד (קידושין יא): וְכָתַב רַשִׁ"י (רש"י על שמות כ"א:ל"ב) שֶׁהַשֶּׁקֶל מִשְׁקָלוֹ אַרְבָּעָה זְהוּבִים, שֶׁהוּא חֲצִי אוּקְיָה לְמִשְׁקַל הַיָּשָׁר שֶׁל קְלוֹנְיָא, מָצָא הָרַב מְפֹרָשׁ בַּגְּמָרָא (ב"מ לד:) שֶׁהַסֶּלַע אַרְבָּעָה דִּינָרִין, וְקִבֵּל בְּמִשְׁקַל הַדִּינָרִין שֶׁהוּא כְּמִשְׁקַל הַזְּהוּבִים. וְכֵן כָּתַב בְּפֵרוּשׁוֹ בַּגְּמָרָא בְּבָבָא קַמָּא (לו: ד"ה כסף צורי) הַדִּינָר מִשְׁקָלוֹ זָהוּב, וְכֵן קוֹרִין בְּקוֹסְטַנְטִינָה הַזָּהוּב דִּינָר. וְכָל זֶה אֱמֶת הוּא, אֲבָל שִׁעֵר הָרַב בַּזְּהוּבִים הַנִּמְצָאִים בְּדוֹרוֹ וְגַם בְּדוֹרֵנוּ, וְהֵם כְּמִשְׁקַל חֲצִי הָאֻקְיָא שֶׁהִזְכִּיר, וְאֵינֶנּוּ כֵן, כִּי מַלְכֵי הַגּוֹיִם פִּחֲתוּ הַזְּהוּבִים. וּכְבָר מָצִינוּ בְּדִבְרֵי בַּעַל הֲלָכוֹת גְּדוֹלוֹת (הל', בכורות והל', קדושין) וְהַגְּאוֹנִים הָרִאשׁוֹנִים כִּי הַדִּינָר הַנִּזְכָּר בְּכָל מָקוֹם בַּתַּלְמוּד הוּא דִּינָר שַׁשְׁדַּנְג, וְכֵן כָּתוּב בְּמַסֶּכֶת קִדּוּשִׁין בְּהִלְכוֹת רַבֵּינוּ (הרי"ף, פרק א), וְאָמַר שֶׁהוּא דִּינַר זָהָב שֶׁל עַרְבִיִּים. וּלְפִי הַשִּׁעוּרִין הַנִּמְצָאִים בְּדִבְרֵיהֶם הַדִּינָרִין שֶׁבַּתַּלְמוּד גְּדוֹלִים מִן הַזְּהוּבִים הַנִּמְצָאִים הַיּוֹצְאִים בִּזְמַנֵּנוּ קָרוֹב לִשְׁלִישׁ הַשֶּׁקֶל, וְהַשֶּׁקֶל שְׁלֹשָׁה רְבִיעֵי אֻקְיָא לְמִשְׁקָל שֶׁל הָאָרֶץ הַזֹּאת, וְהוּא הָאֻקְיָא שֶׁהִזְכִּירָהּ הָרַב זַ"ל: וְדַע כִּי שִׁקְלֵי הַתּוֹרָה הֵם הַסְּלָעִים הָאֵלּוּ שֶׁכָּל סֶלַע מֵהֶן אַרְבָּעָה דִּינָרִין, אֲבָל שֶׁקֶל הַמֻּזְכָּר בְּדִבְרֵי חֲכָמִים, כְּגוֹן שֶׁשָּׁנִינוּ (שבועות מג), שֶׁקֶל הִלְוִיתַנִי עָלָיו וְסֶלַע הָיָה שָׁוֶה, סֶלַע הִלְוִיתִיךָ עָלָיו וְשֶׁקֶל הָיָה שָׁוֶה, הוּא ב' דִּינָרִין, חֲצִי הַסֶּלַע. וְטַעַם זֶה, מִפְּנֵי שֶׁהָעָם קוֹרִין שְׁקָלִים לַחֲצִי הַסְּלָעִים שֶׁהָיוּ שׁוֹקְלִים בְּכָל שָׁנָה, וְכֵן הֻנְהַג בִּלְשׁוֹן חֲכָמִים בַּמִּשְׁנָה, וְעַל כֵּן אוֹמֵר אָדָם לַחֲבֵרוֹ שֶׁקֶל הִלְוִיתַנִי, כְּלוֹמַר הַמִּשְׁקָל שֶׁיִּשְׂרָאֵל שׁוֹקְלִים. וְיִתָּכֵן שֶׁעָשׂוּ בִּזְמַן בַּיִת שֵׁנִי מַטְבֵּעַ שֶׁל כֶּסֶף שֶׁל ב' דִּינָרִים כְּדֵי שֶׁיְּהֵא מָצוּי לָתֵת לְגִזְבַּר הַהֶקְדֵּשׁ וְלֹא יִצְטָרְכוּ לְקַלְבּוֹן, וְקָרְאוּ לָזֶה הַמַּטְבֵּעַ "שֶׁקֶל", וְהָיוּ קוֹרִין לַשֶּׁקֶל שֶׁל מֹשֶׁה שֶׁהוּא שֶׁקֶל שֶׁל תּוֹרָה "סֶלַע" כְּתַרְגּוּמוֹ. וְיֵשׁ אוֹמְרִים כִּי הַטַּעַם מִמַּה שֶׁאָמְרוּ (בכורות ה.) מָנֶה שֶׁל קֹדֶשׁ כָּפוּל הָיָה, וְכֵן כָּל הַמַּטְבְּעוֹת. וְאֵינוֹ נָכוֹן, כִּי שִׁקְלֵי עֶבֶד וְאוֹנֵס וּמְפַתֶּה אֵינָם שֶׁל קֹדֶשׁ: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** HALF OF A SHEKEL AFTER THE SHEKEL OF HOLINESS. Moses our Teacher instituted a silver coin in Israel, for he was a great king.⁴⁴ He called it “shekel” [literally: “weight”] because that whole coin was a perfect weight, it had nothing defective in it and the silver contained no dross. And since the standard shekel of Valuations³² and the redemption of the firstborn,⁴⁵ which are holy matters, were given in that coin, as also all shekels mentioned in connection with the Tabernacle, and all moneys the amount of which is exactly specified in the Torah,⁴⁶ therefore Scripture calls it *the shekel of holiness*. I hold that this is the same reason why our Rabbis call the language of the Torah “the Sacred Language,”⁴⁷ because the words of the Torah, and the prophecies, and all words of holiness⁴⁸ were all expressed in that language. It is thus the language in which the Holy One, blessed be He, spoke with His prophets, and with His congregation [when He said], — *I am the Eternal thy G-d*, etc.⁴⁹ and *Thou shalt have no other gods before Me*,⁵⁰, Verse 3, and Makkoth 23b. and the other communications of the Torah and prophecy — and in that tongue He is called by His sacred names: *E-il, Elokim, Tze-baoth, Sha-dai, Ya-h*, and the Great Proper Name [i.e., the Tetragrammaton]. In that tongue He created His world,⁵¹ and called the names *shamayim* (heavens),⁵² *eretz* (earth)⁵³, Verse 10. and all that is in them, His angels and all His hosts — *He called them all by name*.⁵⁴ The names of Michael and Gabriel are in this Sacred Language.⁵⁵] signifies “who is like unto Thee, O G-d.” Gabriel [*gabri E-il*] means “my strength is from G-d.” In that language He called the names of *the holy ones that are in the earth:*⁵⁶ Abraham,⁵⁷. Isaac,⁵⁸, Verse 19: *and thou shalt call his name Isaac* [of the Hebrew root meaning “to laugh”]. Jacob,⁵⁹, 25:26: *and He called his name Jacob* [“one that takes by the heel”], the word *vayikra* (and He called) referring to G-d (Rashi quoting the Midrash). Solomon,⁶⁰. and others.⁶¹. Now the Rabbi [Moshe ben Maimon] has written in the Moreh Nebuchim:⁶² “Do not think that our language is called the Sacred Language just as a matter of our pride, or it be an error on our part, but it is perfectly justified; for this holy language has no special names for the organs of generation in male or female, nor for semen, nor for urination or excretion, excepting in indirect language. Be not misled by the word *sheigal* [to take it to mean the act of intercourse; this is not the case,] but it rather denotes a female ready for intercourse. It says *yishgalenah*⁶³ in accordance with what has been written on it, and it means that ‘he will take the woman as a concubine.’”⁶⁴): “The most appropriate of the interpretations on it is that it is used in reference to a concubine.” Now there is no need for this reason [why Hebrew is called the Sacred Language], for it is clear that the Hebrew language is most holy, as I have explained. And the reason [Rabbi Moshe ben Maimon] mentioned is in my opinion not correct. The mere fact that [the masters of the Masorah] have circumscribed the word *yishgalenah* [to be read as] *yishk’venah* (he will lie with her), shows that the word *mishgal* is the term for sexual intercourse itself. Similarly the fact that they circumscribed the expression, *to eat ‘et choreihem’*⁶⁵ [to be read *eth tzo’atam* — “their dung”] shows that *choreihem* is an indecent term. And if the reason were indeed as the Rabbi [Moshe ben Maimon] has said, they should have called [the Hebrew language not “the Holy Language” but] “the modest langauge,” similarly to that which we have been taught [in a Mishnah]:⁶⁶ “until he grows a beard — the lower one and not the upper one [is meant], except that the Sages spoke in modest language.” The Rabbis have further said:⁶⁷ “*Save the bread which he did eat*,⁶⁸ — this is a refined expression [for it refers to his wife],” and so also in many places. Now Scripture explained that *the shekel is twenty gerahs*, of silver. Onkelos translated gerahs as *mo’ah*, for the gerah was, in his opinion, a name for a coin which in Aramaic is called *mo’ah*. And so did Yonathan ben Uziel translate *la’agorath keseph* (a piece of silver):⁶⁹ *l’mo’ah d’chsaph* (for a *mo’ah* of silver). So also did Onkelos translate *after the shekel of holiness* as *sil’o*, for such is the name of the [shekel] coin in Aramaic, and its measure is also known in the Talmud. Rashi wrote:⁷⁰ 21:32. “A shekel weighs four gold coins, making half an ounce according to the correct weight of Cologne.” Now when the Rabbi [Rashi] found it clearly written in the Gemara⁷¹ that a [silver] *sela* [which is equivalent to the shekel] is four [silver] *denars*, he deduced [that a gold shekel is also equivalent to four gold *denars*], for the weight of the silver *denars* is as the weight of the gold *denars*. Thus he wrote in his commentary to the Gemara of Baba Kamma:⁷² “A [silver] *denar* weighs as much as a gold [*denar*], and in Constantinople they even call the gold coin *denar*.” All this is correct. But as to the Rabbi’s estimation, that in terms of the gold coins found in his generation and in our generation the shekel is equivalent to half an ounce, as he mentioned — that is not so, for the kings of the peoples have lessened [the weight of] the gold coins. We find it already mentioned in the words of the author of Hilchoth Gedoloth⁷³ Note 70. and the first Gaonim,⁷⁴ that the *denar* mentioned throughout the Talmud is the *denar shashdang*,⁷⁵ and it is so written in Tractate Kiddushin in the Halachoth (Laws) of our Rabbi [Rabbi Yitzchak Alfasi] who said that “[the *zuz*⁷⁶ is the same as a *denar* (*ibid.*, *zuz*). *shashdang*] is the gold *denar* of the Arabs.” Now according to these estimations found in the words [of the Hilchoth Gedoloth and the Halachoth of Alfasi], the *denars* of the Talmud were larger than the gold coins current in our times by almost a third, and the shekel weighed three fourths of an ounce according to the weight of that country [and not as Rashi wrote that the shekel weighed four gold coins, making *half* an ounce etc.], and that is “the ounce” that the Rabbi [Rashi], of blessed memory, mentioned.⁷⁷ Know that the shekels [mentioned in] the Torah are these *s’laim* [mentioned in the Talmud], each *sela* being four *denars*. But the shekel mentioned in the words of the Sages — such as that which we have been taught in a Mishnah:⁷⁸ [“if a man lent his fellow money on a pledge, and the pledge was lost, and the borrower said,] ‘You have lent me a shekel on it and it was worth a *sela* [and therefore you owe me two *denars*],’ or [the lender said,] ‘I lent you a *sela* on it and it was worth a shekel [and therefore you still owe me two *denars*]’” — [this shekel] is two *denars*, half of a *sela*. The reason for this [change in the meaning of the term shekel — the shekel of the Torah being four *denars* whilst the shekel of the Sages is two *denars*], is that the people called the half-*s’laim* [which were each two *denars*] “shekels,” since they used them every year to pay the [half-] shekel to the Sanctuary. And so it was adopted by the Sages in the style of the Mishnah. Therefore a man would say to his friend, “You have lent me a shekel,” that is, the “shekel” which Israelites give to the Sanctuary.⁷⁹, but since the Torah enjoined the giving of a half-shekel, that half-shekel came to be called “shekel,” as that was the coin the people gave yearly to the Sanctuary, and hence the Sages adopted the usage of that term — so that when people say “shekel” they really mean a coin worth two *denars*. It is possible that in the time of the Second Sanctuary they actually made a silver coin of two denars, so that it should be available to be given to the Temple treasurer, and they would not have to give an allowance [for exchanging the full shekel of the Torah into two half-shekels]. That coin they called “shekel,” and the shekel of Moses which is the shekel of the Torah they called *sela*, as Onkelos translated it. Some scholars⁸⁰ say that the reason [they called the shekel of Moses *sela*] is because of what the Rabbis have said:⁸¹ “The maneh⁸² of the Sanctuary was double [as much as the common maneh],” and so also were all the coins. But this is not correct, for the [thirty] shekels that the owner of an ox who killed a slave must pay⁸³ and the [fifty] shekels that the violator⁸⁴ and seducer⁸⁵ must pay, were not connected with the Sanctuary. footnotes: ⁴⁴ See Deuteronomy 33:5. See also Ramban above, 15:25. ³² If a person vows to give to the Sanctuary his “Valuation,” the sum is fixed by the Torah on the basis of years for a male and for a female (Leviticus 27:1-7). These years then are not counted according to the era of the creation of the world, but are calculated astronomically. ⁴⁵ Numbers 18:16. ⁴⁶ Such as thirty shekels if an ox kills a slave (above, 21:32), etc. ⁴⁷ Sotah, 32a. ⁴⁸ A reference to the third section of the Bible which contains the Writings. ⁴⁹ Above, 20:2. ⁵⁰ Ibid. ⁵¹ Bereshith Rabbah 18:4. ⁵² Genesis 1:8. ⁵³ Ibid. ⁵⁴ Isaiah 40:26. ⁵⁵ Michael [mi kamocha E-il ⁵⁶ Psalms 16:3. ⁵⁷ Genesis 17:5: but thy name shall be Abraham, for the father of a multitude of nations have I made thee ⁵⁸ Ibid. ⁵⁹ Ibid. ⁶⁰ II Samuel 12:25: And he called his name Jedidiah, for the Eternal’s sake ⁶¹ See I Kings 13:2: Josiah will be his name ⁶² Guide of the Perplexed III, 8. Ramban is following the text of Al Charizi’s translation [and not that of Ibn Tibbon]. ⁶³ Deuteronomy 28:30. In Tibbon’s translation there is here a completely different text. ⁶⁴ I have found this interpretation in Jonah ibn Ganach’s Sefer Hashorashim (under the root: shin, gimmel, lamed ⁶⁵ II Kings 18:27. ⁶⁶ Sanhedrin 68b. ⁶⁷ Bereshith Rabbah 86:6. ⁶⁸ Genesis 39:6. ⁶⁹ I Samuel 2:36. ⁷⁰ In Seder Mishpatim ⁷¹ Baba Metzia 34 b; Shebuoth 43a. ⁷² Baba Kamma 36b. ⁷³ See in Seder Mishpatim ⁷⁴ Following the close of the Talmud [in the year 500 of the Common Era] the recognized spiritual heads of Jewry were the heads of the Sura and Pumbeditha academies in Babylon. The recipients and interpreters of the traditions of the Rabbis of the Talmud, the Gaonim were active for over a period of five hundred years — during the height of the Moslem empires. ⁷⁵ A small coin (Kohut, Aruch Hashalem). ⁷⁶ A zuz ⁷⁷ At this point see the Addendum which Ramban added to the end of his commentary after he arrived at Acco and found some ancient Hebrew coins which when he weighed them he found that the result corroberated Rashi’s explanation. ⁷⁸ Shebuoth 43a. ⁷⁹ Thus the shekel of the Torah is really four denars ⁸⁰ I have not identified them. ⁸¹ Bechoroth 5a. ⁸² The maneh is a weight equal to the sixtieth part of a talent. ⁸³ Above, 21:32. ⁸⁴ Deuteronomy 22:29. ⁸⁵ Above, 22:16. See Ramban here. ###### Ramban on Exodus 30:15:1 [Ramban on Exodus 30:15:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/30:15:1) **וְטַעַם הֶעָשִׁיר לֹא יַרְבֶּה וְהַדַּל לֹא יַמְעִיט** שֶׁיָּבִיאוּ הַשְּׁקָלִים בַּהַשְׁוָיָה הַנִּזְכֶּרֶת. וְהַנִּרְאֶה מִן הַכָּתוּב הַזֶּה שֶׁאִם הֵבִיא הַדַּל בְּשִׁקְלוֹ פָּחוֹת מִמַּחֲצִית הַשֶּׁקֶל, שֶׁהוּא עוֹבֵר בַּלָּאו הַזֶּה, שֶׁהַכָּתוּב הַזֶּה מְנִיעָה. שֶׁאִם נֹאמַר בְּ"הֶעָשִׁיר לֹא יַרְבֶּה" שֶׁיִּהְיֶה שְׁלִילוֹת, לוֹמַר שֶׁבְּכָךְ דַּי לוֹ, לֹא נוּכַל לְפָרֵשׁ כֵּן בְּ"וְהַדַּל לֹא יַמְעִיט". וְאִם כֵּן שְׁתֵּיהֶן מְנִיעוֹת, אִם שָׁקַל הֶעָשִׁיר הַיְּחִידִי יוֹתֵר, וְשָׁקַל הַדַּל פָּחוֹת, עָבַר בְּלָאו. וְשֶׁמָּא מַה שֶׁהָיוּ תּוֹרְמִין בַּקֻּפּוֹת עַל הָאָבוּד וְעַל הֶעָתִיד לִגָּבוֹת (כתובות קח.) יְתַקֵּן לָהֶם זֶה, כִּי הַדַּל הַמַּמְעִיט בַּמּוֹתָר עָתִיד לִגָּבוֹת הוּא, וּמִן הֶעָשִׁיר הַמַּרְבֶּה לֹא יִתְרְמוּ הַגַּבָּאִין בְּיִתְרוֹן, וְלֹא יְהוּ מְזַכִּין בְּמוֹתָרוֹת. וְרָאִיתִי לְבַעַל הֲלָכוֹת וּלְכָל הַמּוֹנִים הַמִּצְוֹת שֶׁלֹּא הִזְכִּירוּ הַלָּאו הַזֶּה: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** THE RICH SHALL NOT GIVE MORE, AND THE POOR SHALL NOT GIVE LESS. The meaning of this is that they should all bring the specified amount of money in equality. It would appear from this verse that if the poor man gave as his shekel-dues less than the half-shekel [prescribed by the Torah], he transgresses this negative commandment, since this verse constitutes a prohibition. For even if we were to say that the phrase *the rich shall not give more* constitutes a mere negation,⁸⁶, Note 71. meaning that it is enough for him to give the half-shekel, we could not so interpret *and the poor shall not give less*. If so, they must both be prohibitions: thus if the individual rich man gave more, or the poor man gave less, he transgressed this negative commandment. Perhaps the reason why the Temple — officers used to take up the shekel-dues in baskets [out of the shekel-chamber], with the intention also to cover the shekels lost and those still to be collected,⁸⁷ was to rectify this matter, for if the poor gave less, the balance was destined to be collected from him, but as for the rich who gave more, the Temple-officers would not “take up” his surplus, for they would not take possession of these surpluses [on anyone’s behalf]. However, I have noticed that neither the author of the Hilchoth Gedoloth nor all other scholars who counted the commandments [including the Rambam in his Sefer Hamitzvoth], have mentioned this as one of the negative commandments. footnotes: ⁸⁶ See in Seder Mishpatim ⁸⁷ Kethuboth 108a. When the shekels were collected they were put in a chamber. Three times in the year the officers of the Temple would take up three basketfuls out of the chamber for the purpose of purchasing the public sacrifices. And in order to cover every Jew, even those living in the remote parts of the Diaspora, [whose shekel contribution has not arrived yet], or to cover anyone whose shekel was lost, the officers in taking up the shekels would do it also on behalf of those people whose shekels were lost and those whose shekels were yet to arrive. Ramban on the basis of the verse before us suggests an additional reason for this procedure. ###### Ramban on Exodus 30:19:1 [Ramban on Exodus 30:19:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/30:19:1) **וְרָחֲצוּ אַהֲרֹן וּבָנָיו וְגוֹ'** הָרְחִיצָה הַזּוֹ דֶּרֶךְ כָּבוֹד שֶׁלְּמַעְלָן, כִּי כָּל הַקָּרֵב לְשֻׁלְחַן הַמְּלָכִים לְשָׁרֵת וְלִיגַע בְּפַת בַּג הַמֶּלֶךְ וּבְיֵין מִשְׁתָּיו רוֹחֵץ יָדָיו בַּעֲבוּר הֱיוֹת הַיָּדַיִם עַסְקָנִיּוֹת. וְהוֹסִיף כָּאן לִרְחֹץ הָרַגְלַיִם בַּעֲבוּר הֱיוֹת הַכֹּהֲנִים מְשָׁרְתִים יְחֵפִים וְיֵשׁ בְּנֵי אָדָם שֶׁיֵּשׁ בְּרַגְלֵיהֶם זֻהֲמָא וְכִעוּר: וְעַל דֶּרֶךְ הָאֱמֶת, בַּעֲבוּר הֱיוֹת רֹאשׁ הָאָדָם וְסוֹפוֹ הַיָּדַיִם וְהָרַגְלַיִם, כִּי הַיָּדַיִם לְמַעְלָה מִכָּל גּוּפוֹ בְּהַגְבִּיהוֹ אוֹתָן, וְהָרַגְלַיִם לְמַטָּה, וְהֵם בְּצוּרַת הָאָדָם רֶמֶז לְעֶשֶׂר הַסְּפִירוֹת שֶׁיִּהְיֶה כָּל גּוּפוֹ בֵּינֵיהֶם, וּכְמוֹ שֶׁאָמְרוּ בְּסֵפֶר יְצִירָה (פרק ו) כָּרַת לוֹ בְּרִית בֵּין עֶשֶׂר אֶצְבְּעוֹת יָדָיו וּבֵין עֶשֶׂר אֶצְבְּעוֹת רַגְלָיו בְּמִילַת הַלָּשׁוֹן וּבְמִילַת הַמָּעוֹר, לְפִיכָךְ נִצְטַוּוּ מְשָׁרְתֵי עֶלְיוֹן לִרְחֹץ הַיָּדַיִם וְהָרַגְלַיִם. וְהָרְחִיצָה הַזֹּאת לִקְדֻשָּׁה תִּרְגֵּם אוֹתָהּ אוּנְקְלוֹס (תרגום אונקלוס על שמות ל':י"ט), וּמִן הָעִנְיָן הַזֶּה תִּקְּנוּ רַבּוֹתֵינוּ נְטִילַת יָדַיִם לַתְּפִלָּה, שֶׁיִּתְכַּוֵּן לָזֶה, כְּטַעַם נְשִׂיאוּת כַּפַּיִם. וְהָרְחִיצָה הִיא הַמִּצְוָה, אֲבָל הַכִּיּוֹר צִוָּה בּוֹ לְהַזְמָנָה וְאֵינֶנּוּ מְעַכֵּב (זבחים כא:) וְלֹא מִצְוָה, כִּי בְּיוֹם הַכִּפּוּרִים כֹּהֵן גָּדוֹל מְקַדֵּשׁ יָדָיו וְרַגְלָיו מִקִּיתוֹן שֶׁל זָהָב שֶׁהָיוּ עוֹשִׂין לִכְבוֹדוֹ (יומא מג:), אֲבָל לָמַדְנוּ מִן הַכִּיּוֹר כִּי צְרִיכָה כְּלִי: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND AARON AND HIS SONS SHALL WASH THEIR HANDS AND THEIR FEET THEREAT. This washing was out of reverence for Him Who is on high, for whoever approaches the King’s table to serve, or to touch *the portion of the king’s food, and of the wine which he drinks*,⁸⁸ washes his hands, because “hands are busy”⁸⁹ [touching unclean things automatically]. In addition He prescribed here the washing of feet because the priests performed the Service barefooted, and there are some people who have impurities and dirt on their feet. By way of the Truth, [the mystic teachings of the Cabala], these parts of the body had to be washed because the extremities of the person’s body are his hands and feet, for when the hands are upraised they are higher than the rest of the body, and the feet are the lowest point. They allude in the human form to the Ten Emanations, with the whole body between them, just as the Rabbis have said in Sefer Yetzirah:⁹⁰ “He made a covenant with him [i.e., Abraham] between the ten fingers of his hands and the ten fingers of his feet, with the protrusive part of the tongue and with the protrusive part of the nakedness.” Therefore the ministers of the One on High were commanded to wash their hands and feet, this washing being for the sake of holiness, as Onkelos translated here, *l’rochtzah* (to wash): *l’kidush* (to sanctify).⁹¹ (washing) literally. It is on the basis of the idea of this commandment that our Rabbis have instituted the washing of hands before prayer,⁹² in order that one should direct one’s thoughts to this matter, just as in the uplifting of hands by the priests when blessing the people.⁹³ It is the washing which is the essence of the commandment, but He commanded [the making of] the laver only in order that the water should be ready in it. Thus the absence of the laver does not invalidate the washing, neither is there any duty [to do the washing specifically from the laver]; thus on the Day of Atonement the High Priest washed his hands and feet from a golden jug⁹⁴ which they made in his honor. However, what we do learn from the laver [that the Torah mentions], is that the washing [of the hands and feet by the priests] must be performed from a vessel. footnotes: ⁸⁸ Daniel 1:5. ⁸⁹ Succah 26b. ⁹⁰ Sefer Yetzirah (Book of Creation), 6:4. ⁹¹ But in all other places (such as Genesis 18:4) Onkelos renders the term rochtzah ⁹² Berachoth 60b. ⁹³ When reciting the Benediction for the washing of hands one must lift up the hands. This is comparable to the raising of the hands of the priests in order to bring down the blessings from on High; so also the washer raises his hands for that purpose. ⁹⁴ Yoma 43b. ###### Ramban on Exodus 30:23:1 [Ramban on Exodus 30:23:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/30:23:1) **מָר דְּרוֹר חֲמֵשׁ מֵאוֹת** הִסְכִּימוּ הַמְפָרְשִׁים וְהָרַב רַבִּי מֹשֶׁה (הרמב"ם בהל' כלי המקדש פ"א ה"ב) מִכְּלָלָם, כִּי הַמֹּר הוּא הַנִּקְרָא מוּסְק. וְר"א הֵשִׁיב כִּי אֵינֶנּוּ בֹּשֶׂם אע"פ שֶׁרֵיחוֹ טוֹב. וְאוּלַי בַּעֲבוּר זֶה הִפְרִידוֹ הַכָּתוּב מִן הַבְּשָׂמִים. וְהוּא הִקְשָׁה כִּי כְּתִיב (שה"ש ה א) "אָרִיתִי מוֹרִי", שֶׁהוּא דָּבָר מְלֻקָּט, וְאוֹמְרִים הַמְּבִיאִים אוֹתוֹ כִּי הוּא נַעֲשֶׂה בִּגְרוֹן הַצְּבִי. וְעוֹד מִן הַכָּתוּב (שם ה ה) "וְיָדַי נָטְפוּ מֹר". וְאוּלַי כֵּן הוּא בִּהְיוֹתוֹ לַח: וְיִתָּכֵן שֶׁיֹּאמַר "אָרִיתִי מוֹרִי" בַּעֲבוּר כִּי הוּא דָּם נִצְרָר בְּבֶטֶן הַחַיָּה הַדּוֹמָה לִצְבִי הַיְּדוּעָה בְּאֶרֶץ הוֹדוּ, וּבְלֶכְתָּהּ בֵּין הַשִּׂיחִים בִּימֵי הַחֹם הַגָּדוֹל מְגָרֶדֶת בַּנֶּפַח הַהוּא, וְהַדָּם יוֹצֵא צָרוּר וְלוֹקְטִים אוֹתוֹ מִן הָאָחוּ. וְאָמַר "וְיָדַי נָטְפוּ מֹר", כִּי הַכָּתוּב יְדַמֶּה רֵיחוֹ כְּאִלּוּ יָדָיו תִּטֹּפְנָה בָּרֵיחַ הַהוּא נִטְפֵי מַיִם: וַאֲחֵרִים (הראב"ד בהל' כלי המקדש פ"א ה"ג) אָמְרוּ אֵיךְ יִכָּנֵס בַּקְּטֹרֶת וּבְשֶׁמֶן הַקֹּדֶשׁ דַּם חַיָּה טְמֵאָה, גַּם זוֹ אֵינָהּ קֻשְׁיָא, כִּי הַלַּחוּת הַהוּא הַנֶּאֱסָף בָּהּ מֵרֹב הַדָּם וְיָזוּב מִמֶּנָּה בְּחַיֶּיהָ אֵין בּוֹ לֹא טֻמְאָה וְלֹא מֵאוּס: וּפֵרְשׁוּ (הראב"ע בפירוש הקצר והרד"ק בספר השרשים ש' דרר) דְּרוֹר מִלְּשׁוֹן "וּקְרָאתֶם דְּרוֹר" (ויקרא כה י), שֶׁיִּהְיֶה חָפְשִׁי מִן הַזִּיּוּף וְהַתַּעֲרֹבֶת. וְאוּלַי נֹאמַר שֶׁהִצְרִיךְ הַכָּתוּב לִהְיוֹתוֹ חָפְשִׁי, לוֹמַר שֶׁיֻּקַּח מִן הַצְּבִי הַהוּא בִּהְיוֹתוֹ חָפְשִׁי מִתְהַלֵּךְ בֵּין עֲרוּגוֹת הַבְּשָׂמִים וּמִתְעַנֵּג כִּרְצוֹנוֹ, כִּי כַּאֲשֶׁר יִלָּכֵד וְיַעֲמֹד בִּרְשׁוּת אָדָם לֹא יַעֲשֶׂה מוֹר כִּי אִם מְעַט וְאֵינֶנּוּ מְבֻשָּׂם. וְזֶה דָּבָר בָּרוּר: וְעִם כָּל זֶה הַנִּרְאֶה אֵלַי מִדִּבְרֵי רַבּוֹתֵינוּ שֶׁאֵין הַמּוֹר מוּסְ"ק, שֶׁהֵם אָמְרוּ בְּמִדְרַשׁ חָזִיתָ (שה"ש רבה ד יד) מֹר, אינמר"נון, וְהַמּוּסְק אַף בִּלְשׁוֹן חֲכָמִים כָּךְ שְׁמוֹ מוּסְק, כְּמוֹ שֶׁאָמְרוּ בִּבְרָכוֹת (מג) חוּץ מִמּוּסְק מִפְּנֵי שֶׁהוּא מִין חַיָּה, וְכֵן שָׁם בַּיְּרוּשַׁלְמִי (פ"ו ה"ו) בַּר מִמּוּסְקִים, וְכָתַב בַּעַל הֶעָרוּךְ (ערך מסק) כִּי גַּם כָּךְ שְׁמוֹ בִּלְשׁוֹן יָוָן. וְעוֹד אָמַר בְּמִדְרַשׁ חָזִיתָ (שה"ש רבה א נח) צְרוֹר הַמֹּר דּוֹדִי לִי, זֶה אַבְרָהָם, מָה הַמֹּר הַזֶּה רֹאשׁ לְכָל מִינֵי בְּשָׂמִים, כָּךְ אַבְרָהָם רֹאשׁ לְכָל הַצַּדִּיקִים, מָה הַמֹּר הַזֶּה אֵין מֵפִיחַ אֶלָּא בָּאוּר, כָּךְ אַבְרָהָם לֹא נוֹדְעוּ מַעֲשָׂיו עַד שֶׁהֻשְׁלַךְ לְכִבְשַׁן הָאֵשׁ, וּמָה הַמֹּר הַזֶּה כָּל מִי שֶׁלּוֹקְטוֹ יָדָיו מִתְמַרְמְרוֹת, כָּךְ אַבְרָהָם מְמָרֵר עַצְמוֹ וּמְסַגֵּף עַצְמוֹ בְּיִסּוּרִין. וְהִנֵּה הַמּוּסְק רֵיחוֹ מֵפִיחַ בְּלֹא אוּר. וְעוֹד שָׁנִינוּ (מקואות פ"ט מ"ה) אֵלּוּ חוֹצְצִין בַּכֵּלִים הַזֶּפֶת וְהַמֹּר וְכוּ', עַל הַמַּרְדַּעַת, רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר עַד כְּאִסָּר הָאִיטַלְקִי. וְקָתָנֵי (שם משנה ז) זֶה הַכְּלָל כָּל הַמַּקְפִּיד עָלָיו חוֹצֵץ וְכֹל שֶׁאֵינוֹ מַקְפִּיד עָלָיו אֵינוֹ חוֹצֵץ. וְאֵין הַמּוּסְק דָּבָר נִדְבָּק כַּזֶּפֶת שֶׁיָּחוּץ, וְאִם שֶׁמָּא מְתַקְּנִין אוֹתוֹ בְּעִנְיָן שֶׁיִּדְבַּק בַּכֵּלִים, אֵינוֹ מַקְפִּיד עָלָיו שֶׁיָּחוּץ אֲפִלּוּ עַל הַמַּרְדַּעַת. וְתַרְגּוּם "מֹר וַאֲהָלוֹת קְצִיעוֹת כָּל בִּגְדֹתֶיךָ" (תהלים מה ט) "מוֹרָא וְאַקְסִילִיאָן וּקְצִיעֲתָא": וְהַקָּרוֹב שֶׁהוּא הַנִּקְרָא כֵּן בִּלְשׁוֹן עַרְבִי מוֹר שֶׁיֵּשׁ מִמֶּנּוּ מִינִין, מוֹר אַחְמַר וְאַבְּיַץ', וּבוֹ מַקְטִירִין, וְרֵיחוֹ מֵפִיחַ בָּאוּר בְּיוֹתֵר. וְהִנֵּה כָּל הַלְּשׁוֹנוֹת עִבְרִית וַאֲרָמִית וְגַם הָעַרְבִיִּים שָׁווֹת בּוֹ. וּבִלְשׁוֹן אַגָּדָה פַּרְסִית אוֹ יְוָנִית נִקְרָא אַנְמַרְנוּן קָרוֹב לָזֶה, וְגַם בִּלְשׁוֹן רוֹמִיִּים נִקְרָא מִירָא. וּלְהַשְׁוָאַת הַלְּשׁוֹנוֹת בּוֹ נִרְאֶה שֶׁהוּא הַמִּין הַהוּא, וְהוּא יֵחָשֵׁב בְּסַמִּים. וּמַה שֶׁאָמְרוּ (שה"ש רבה שם) שֶׁהוּא רֹאשׁ לְכָל הַבְּשָׂמִים, שֶׁהִזְכִּירַתּוּ תּוֹרָה בְּרֹאשָׁם, אוֹ שֶׁהוּא בַּהַקְטָרָה מְשֻׁבָּח מִכֻּלָּם. וְאֶפְשָׁר שֶׁיִּמָּצֵא עוֹד בְּמִינָיו בַּעַל רֵיחַ מְבֻשָּׂם בְּיוֹתֵר וְהוּא הַנִּקְרָא דְּרוֹר, וְהַלּוֹקֵט לָזֶה יָדָיו מִתְמַרְמְרוֹת שֶׁהוּא מַר כַּלַּעֲנָה. וְשָׁנוּ בְּסִפְרָא (ויקרא חובה פ' יב) דְּבָרִים שֶׁאִי אֶפְשָׁר לְדַעְתָּן, כְּגוֹן הַמְּעָרֵב מַיִם בְּיַיִן, קוֹמוֹס בְּמוֹר, כִּי זֶה מְזַיְּפִין אוֹתוֹ בְּקוֹמוֹס הַנִּקְרָא צַמַג אַל עַרַבִּי שֶׁהוּא נִדְמֶה לוֹ. וּלְכָךְ אָמַר "מָר דְּרוֹר", שֶׁיִּהְיֶה נָקִי מִן הַזִּיּוּף שֶׁמְּזַיְּפִין אוֹתוֹ תָּמִיד: וְיִתָּכֵן כִּי לְשׁוֹן "דְּרוֹר" בְּכָל מָקוֹם נְקִיּוּת, וְכֵן "וּקְרָאתֶם דְּרוֹר בָּאָרֶץ לְכָל יֹשְׁבֶיהָ", שֶׁיִּהְיוּ כָּל בַּעֲלֵי הָאָרֶץ נְקִיִּים מֵעַבְדוּת וּמִכָּל שִׁעְבּוּד בְּגוּפָם וּבְאַרְצֹתָם, כִּלְשׁוֹן "וּבַעַל הַשּׁוֹר נָקִי" (שמות כ"א:כ"ח): וּמַה שֶׁאָמַר הַכָּתוּב "וְיָדַי נָטְפוּ מוֹר וְאֶצְבְּעֹתַי מוֹר עֹבֵר" (שה"ש ה ה), יִתָּכֵן שֶׁיִּהְיֶה שִׁעוּרוֹ וְיָדַי נָטְפוּ שֶׁמֶן מֹר, כִּי הַמִּנְהָג לָסוּךְ בּוֹ גַּם הַיָּדַיִם לְעַדֵּן וּלְרַכֵּךְ אוֹתָן, כְּדִכְתִיב (אסתר ב יב) "שִׁשָּׁה חֳדָשִׁים בְּשֶׁמֶן הַמֹּר", וּפֵרְשׁוּ בּוֹ (מגילה יג) שֶׁמֶן זַיִת שֶׁלֹּא הֵבִיא שְׁלִישׁ, מִפְּנֵי שֶׁמַּשִּׁיר אֶת הַשֵּׂעָר וּמְעַדֵּן אֶת הַבָּשָׂר. וְהָעִנְיָן, כִּי הַשֶּׁמֶן הַזֶּה מְתַקְּנִין אוֹתוֹ בְּמוֹר, וְנִקְרָא כֵן, וְזֶה טַעַם "נָטְפוּ". וַאֲנִי סָבוּר שֶׁהוּא אִינְמַרְנוֹן הַמֻּזְכָּר בַּמִּדְרָשׁ (שה"ש רבה ד יד), שֶׁכָּךְ קוֹרִין בַּיְּרוּשַׁלְמִי (דמאי פ"א ה"ג) שֶׁמֶן וֶרֶד וַרְדִּינוֹן, וְכֵן דֶּרֶךְ הַשֵּׁמוֹת בַּשְּׁמָנִים בִּלְשׁוֹנוֹת הַגּוֹיִם. גַּם יִתָּכֵן שֶׁיּוֹצִיאוּ מִן הַמֹּר שֶׁמֶן כַּאֲשֶׁר נַעֲשָׂה בַּמַּצְטְכִי וְזוּלָתוֹ מִן הַצְּמָגִים, וְהִנֵּה רָאוּי לִקְרוֹתוֹ מוֹר וְשֶׁמֶן הַמֹּר: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** MOR DROR’ (FLOWING MYRRH) FIVE HUNDRED SHEKELS. The commentators⁹⁵ — including Harav Rabbi Moshe [ben Maimon]⁹⁶, 1:3: “*Mor* is the blood gathered up [in the abdomen] of a certain animal in the land of India known to all, which is used in perfumery.” — have agreed that *mor* is that perfume which is called musk [an animal perfume].⁹⁷ and *mor*. But Rabbi Abraham ibn Ezra objected to this interpretation, since [musk] is not a spice [as are *the sweet cinnamon* and *the sweet calamus* mentioned here in the same verse], even though it has a pleasing odor. Perhaps this is why Scripture separated it from the spices.” And then [Ibn Ezra] asked: “But is it not written, *I have gathered ‘mori’ (my myrrh)*,⁹⁸ which shows that *mor* is something gathered [like spices], while those who bring musk say that it is a substance gathered in a glandular sac under the skin of the neck of the deer?⁹⁹ is not musk as Saadia Gaon said, for the verse speaks of *mor* being gathered while musk is not “gathered.” Moreover, the verse states, *and my hands dropped with myrrh*,¹⁰⁰ [and musk does not drop]. But perhaps it does do so, due to its moistness.” [Thus far are Ibn Ezra’s words]. It is possible that we say that Scripture states *I have gathered ‘mori’*⁹⁸ because *mor* is the blood gathered up in the abdomen of an animal of the hind species known in the land of India; when it walks between the shrubs on very hot days it scratches against the sac and the blood comes out in thickened mass, which is then gathered from the reed-grass. It states *and my hands dropped ‘mor,’*¹⁰⁰ because Scripture imagines its odor to be such that one’s hands drop globules of water because of it. Others¹⁰¹ have argued: how could there be included in the incense¹⁰² (myrrh, cassia, spikenard etc.) (Kerithoth 6 a). and the sacred oil the blood of an unclean animal? This too is no question, for that moisture gathered up in the animal because of its abundant blood, which drops from [the animal] whilst still alive, is not susceptible to uncleanness, nor is it repulsive. The word *dror* they¹⁰³. have explained to be of the expression, *and ye shall proclaim ‘dror’ (liberty)*,¹⁰⁴ here meaning that it should be free from any imitation or adulteration. Perhaps we might say that Scripture requires it to be gathered when free, meaning that it should be taken from that deer whilst it is free, wandering between the beds of spices and enjoying itself at will, because once it is captured and held in the possession of man, it produces but little *mor* (musk) and it does not have such a pleasant odor. This is clear. Yet despite all this [that we have written to justify the opinion of Rabbeinu Saadia Gaon and Rabbi Moshe ben Maimon, that *mor* mentioned here is musk], it appears to me from the words of our Rabbis that *mor* is not musk, for they have said in Midrash Chazita:¹⁰⁵ “*Mor*¹⁰⁶ means *inmirinon*” [an unguent scented with Arabian myrtle], while musk is so called even in the language of the Sages, just as it is said in Tractate Berachoth:¹⁰⁷ [“Over all spices put on coals one recites the Benediction: ‘Blessed… Who createst diverse kinds of spices’], except over musk, because it is derived from an animal.” In the Yerushalmi there¹⁰⁸ they likewise say, [with respect to this Benediction]: “excepting *muskin*,” and the author of the Aruch¹⁰⁹. wrote that it is also so called in Greek. In Midrash Chazita it furthermore says:¹¹⁰ “*My beloved is unto me a bag of ‘hamor’*¹¹¹ — this refers to Abraham. Just as the *mor* is the chief of all kinds of spices,¹¹² so was Abraham the chief of all righteous people. Just as this *mor* exudes only through the fire, so Abraham’s deeds were not known until he was thrown in the fiery furnace.¹¹³ And just as with this *mor* [we see that] whoever gathers it with his hands develops bad sores, so did Abraham cause himself to be distressed and afflicted with suffering” [for the sake of his love of G-d.] Now the musk exudes its odor [spontaneously], without being put upon the flame! Moreover, we have been taught [in a Mishnah]:¹¹⁴ “These interpose in vessels:¹¹⁵ pitch and *mor* etc. on a packsaddle. Rabban¹¹⁶ (Prince) of the Sanhedrin. Shimon ben Gamaliel says: [They interpose only] if they are as big as an Italian *issar* [a Roman coin].” And it further teaches there:¹¹⁷ “This is the general principle: Anything about which a person is particular, interposes [and invalidates the immersion]; anything about which he is not particular that does not interpose.” Now musk is not something which sticks [to a vessel or to a garment] so that it should interpose [and invalidate the immersion, and so, if *mor* is musk, why does the Mishnah state that it does interpose]! And even if perhaps they fix it in such a way that it does attach to vessels, a person is not particular about it, so that it should interpose even on a packsaddle! Moreover, the verse *‘mor va’aholoth k’tzioth’ are all thy garments*¹¹⁸ [Yonathan ben Uziel] translated: *‘mura,’ aloe-wood and cassia*. [Thus it is clear that *mor* is not musk, for *mura* is myrrh.] It is likely that *mor* is so called in Arabic as there are diverse kinds of it — *mur achmar ve’abitz*. It is used for incense, and when burned produces a sweet odor. Thus all languages — Hebrew, Aramaic, and also Arabic — are alike in the usage of this term. And in the language of the Agadah [quoted above]¹¹⁹ — be it Persian or Greek¹²⁰ is explained as a word of Greek origin. — it is a similar expression: *inmirinon*. In Latin as well it is called *myrrha*. The consensus of the languages on this term would thus indicate that [the *mor* of the Torah] is indeed that substance [called myrrh or its equivalent in the above-mentioned languages — and not the musk mentioned by Saadia Gaon], and it is counted among the spices. And as to that which the Rabbis said above,¹²¹ that “the *mor* is the chief of all kinds of spices,” they mean that [in the verse before us where the spices are listed] the Torah mentioned it first, or it may mean that for aromatic purposes it is the best of all spices. Possibly amongst its diverse kinds there may be a still more aromatic one, and that is called *dror*, and the one who gathers it [as the Midrash quoted above said], develops bad sores on his hands, because it is bitter as wormwood. And the Rabbis have taught in the Sifra:¹²² 22:7. “Things which cannot be recognized, such as a mixture of water into wine, or of gum in myrrh,” for this is how they falsify the myrrh, by putting into it a certain gum which resembles it, called *tzemeg* in Arabic. This is why He said *mor dror*, meaning that it be clear of any of these usual adulterations. It is possible that the term *dror* always indicates “clean” (or “pure”). Similarly, *and ye shall proclaim ‘dror’ throughout the land unto all the inhabitants thereof*,¹⁰⁴ means that all people of the land be “clean” from servitude, and from all subjection attaching to their persons or lands, similar to the expression, *and the owner of the ox shall be quit*.¹²³ And as to that which Scripture says, *And my hands dropped with ‘mor’, and my fingers with flowing ‘mor,’*¹⁰⁰ it is possible that the meaning is as follows: “and my hands dropped with *oil* of myrrh,” for it is customary to apply it also to the hands in order to make them gentle and soft, as it is written, *six months with oil of myrrh*,¹²⁴ which our Rabbis have explained to be: “the oil of olives that have not reached a third of their growth, because that makes the hair fall out and improves the complexion.” And the purport thereof is that that oil was prepared with myrrh and therefore it was so called [“oil of myrrh”]. This then is the meaning of *‘natphu’ (dropped with) ‘mor’*,¹⁰⁰ [the dropping being not from the myrrh but from the oil put in it]. I hold this to be the *inmirinon* mentioned in the Midrash [quoted above,¹⁰⁵ namely that it is identical with *the oil of myrrh* mentioned in the Scroll of Esther], for similarly the Rabbis in the Yerushalmi¹²⁵ call “oil of *v’rad*” (roses): *vardinun* [and in the same way they called “the oil of *mor*” — *inmirinon*]. Such is the customary usage for names of oils in the various languages of the nations. [Finally,] it is also possible that they extract oil from the myrrh, as is done with gum mastic and other kinds of gums. Thus it is correct to call it “myrrh,” and “oil of myrrh.” footnotes: ⁹⁵ Ibn Ezra quoting Rabbeinu Saadia Gaon. ⁹⁶ Mishneh Torah, Hilchoth Klei Hamikdash ⁹⁷ See Jastrow: muskin ⁹⁸ Song of Songs 5:1. ⁹⁹ In other words, this proves that mor ¹⁰⁰ Song of Songs 5:5. ⁹⁸ Song of Songs 5:1. ¹⁰⁰ Song of Songs 5:5. ¹⁰¹ Reference is to Rabbi Abraham ben David [Rabad] who commented on Rambam’s language (see Note 96): “My opinion does not accept this, that there should enter into sacred things the blood of any animal in the world, and all the more the blood of an unclean animal.” ¹⁰² Among the eleven components of the incense was ‘mor’ ¹⁰³ R’dak, in his Book of Roots, under the root of dror ¹⁰⁴ Leviticus 25:10. ¹⁰⁵ Shir Hashirim Rabbah 4:29. See Vol. I, p. 292, Note 73, for explanation of the name “Chazita.” ¹⁰⁶ Song of Songs 4:14. ¹⁰⁷ Berachoth 43a. ¹⁰⁸ Yerushalmi Berachoth VI, 6. ¹⁰⁹ Rabbi Nathan ben Yechiel of Rome [flourished in the middle of the eleventh century] was a contemporary of Rashi. His work the “Aruch” is not only a complete dictionary of Talmudic and Midrashic language but is also a veritable storehouse of explanations of Rabbinic texts. It is thus both a dictionary and commentary. It has had a lasting influence on Jewish learning. — The particular reference here is to the Aruch, under the term: mushk ¹¹⁰ Shir Hashirim Rabbah 1:58. ¹¹¹ Song of Songs 1:13. ¹¹² Ramban will further on explain that the intent thereof is, that in the verse before us where the spices [for the making of the Oil of Anointment] are listed, the myrrh heads the list, or it may mean that for aromatic purposes it is the best of all spices. ¹¹³ See Vol. I, p. 160. ¹¹⁴ Mikvaoth 9:5. ¹¹⁵ When immersing an unclean vessel in an Immersion-pool to be cleansed, for the immersion to be valid there must be nothing interposing between the body’s surface and the water of the pool. ¹¹⁶ The title “Rabban” [instead of “Rabbi”] signifies that he was the Nasi ¹¹⁷ Mikvaoth 9:7. ¹¹⁸ Psalms 45:9. ¹¹⁹ See the text from the Midrash Chazita, at Note 105. ¹²⁰ In Kohut’s Aruch Hashalem [and in Jastrow’s Dictionary] inmirinon ¹²¹ See the text from Midrash Chazita mentioned above at Note 110. ¹²² Sifra, Vayikra Chova ¹⁰⁴ Leviticus 25:10. ¹²³ Above, 21:28. ¹⁰⁰ Song of Songs 5:5. ¹²⁴ Esther 2:12. ¹⁰⁰ Song of Songs 5:5. ¹⁰⁵ Shir Hashirim Rabbah 4:29. See Vol. I, p. 292, Note 73, for explanation of the name “Chazita.” ¹²⁵ Yerushalmi Demai I, 3. ###### Ramban on Exodus 30:23:2 [Ramban on Exodus 30:23:2](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/30:23:2) **וְקִנְּמָן בֶּשֶׂם מַחֲצִיתוֹ** לְפִי שֶׁהַקִּנָּמוֹן קְלִפַּת עֵץ הוּא, יֵשׁ שֶׁהוּא טוֹב וְיֵשׁ בּוֹ רֵיחַ וְטַעַם, וְיֵשׁ שֶׁאֵינוֹ אֶלָּא כְּעֵץ, לְכָךְ הֻצְרַךְ לוֹמַר קִנָּמוֹן מִן הַטּוֹב. לְשׁוֹן רַשִׁ"י (רש"י על שמות ל':כ"ג). וְהָרַב רַבִּי מֹשֶׁה (בפירוש המשנה כריתות א א) אָמַר שֶׁהוּא "קִשְׁר סֲלִיכַה", וַאֲחֵרִים אָמְרוּ (ראב"ע בפירוש הקצר) שֶׁהוּא הָעֵץ הַטּוֹב הַנִּקְרָא "עוּטַיִּיבּ"". וְאֵינוֹ כְּדִבְרֵי כֻּלָּם, שֶׁהֲרֵי אָמְרוּ בִּבְרֵאשִׁית רַבָּה (ס"ה:י"ז) וּבְמִדְרָשׁ חָזִיתָ (שה"ש רבה שם) קִנָּמוֹן הָיָה גָּדֵל בְּאֶרֶץ יִשְׂרָאֵל וְהָיוּ עִזִּים וּצְבָאִים אוֹכְלִים מִמֶּנּוּ, וְהִנֵּה הוּא כְּעֵשֶׂב הַשָּׂדֶה יִרְעוּ אוֹתוֹ הַצֹּאן: וּלְפִי דַּעְתִּי הוּא הַתֶּבֶן הַמְּבֻשָּׂם הַנִּקְרָא בְּעַרְבִי אַדְבַּר, וּבִלְשׁוֹן הָרוֹמִים אַשְׁקִינַנְט וְהוּא בֹּשֶׂם חָשׁוּב, וְהוּא בְּלַעַז "סַאייקָא דְּמִיקָא", וְהוּא מִרְעֶה לַגְּמַלִּים בִּמְקוֹמוֹ. וְרַבֵּינוּ בַּעַל הַהֲלָכוֹת כָּתַב בִּפְסָחִים (בדפי הרי"ף כה:) כְּגוֹן קִנָּמוֹן וְסַנְבַּל שֶׁדּוֹמִים לַתֶּבֶן. וְהַקִּדָּה יְדוּעָה מִלְּשׁוֹן הָאֲרָמִית שֶׁהִיא קְצִיעָה, וְכֵן בְּעַרְבִי: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** V’KINMON BESEM’ (AND OF CINNAMON SPICE) HALF SO MUCH. “Since cinnamon is the bark of a tree [and it is of two kinds], one which has a good taste and fragrance, whilst the other is just like [any other] wood, therefore Scripture had to say: *kinmon besem* — of the good kind.” This is Rashi’s language. And Harav Rabbi Moshe [ben Maimon] said¹²⁶, is in our texts of Rambam’s commentary found on a different name altogether. The term mentioned here is in Arabic since Rambam wrote his commentary to the Mishnah in Arabic. See also following note. that it is “*kesher salichah*.”¹²⁷ Other scholars¹²⁸ hold that it is that precious tree called *itib*. But none of these interpretations is correct, for the Rabbis have said in Bereshith Rabbah¹²⁹ and in Midrash Chazita:¹³⁰ “*‘kinmon’* grew in the Land of Israel, and goat and deer ate of it.” Thus it is like the grass of the field from which the sheep pasture. In my opinion *kinmon besem* is the aromatic grass called in Arabic *adbar*, and in Latin *ascinant*,¹³¹ which is an important spice, called in the vernacular, *saika domika*, and where it grows it is used as fodder for camels. Our Rabbi [Yitzchak Alfasi] wrote in [his Halachoth on Tractate] Pesachim,¹³². [in connection with the spices put into *charoseth* in memory of the straw from which the Israelites in Egypt made the bricks]: “such as *kinmon* and *sanbal*, which are similar to straw.” *Kidah*¹³³ is known from the Aramaic language, [as Onkelos rendered it] *k’tziah* (cassia). It is also so in Arabic. footnotes: ¹²⁶ In his commentary to the Mishnah, at the beginning of Tractate Kerithoth. See, however, in my Hebrew commentary p. 497, Note 8, that this definition that Ramban quotes in the name of Rambam on kinmon besem ¹²⁷ In Joseph Kapach’s new Hebrew translation of Rambam’s commentary in Arabic, he comments on this term that it is “Cinnamonum Zeylanicum” (Kerithoth, p. 229, Note 49). ¹²⁸ Mentioned by Ibn Ezra [in his short commentary on Exodus] in the name of Rabbeinu Saadia Gaon. ¹²⁹ Bereshith Rabbah 65:13. ¹³⁰ Shir Hashirim Rabbah 4:29. See Vol. I, p. 277. ¹³¹ See Dictionary under “ascidium.” ¹³² In the Chapter Arbei Pesachim ¹³³ Mentioned in Verse 24. ###### Ramban on Exodus 30:25:1 [Ramban on Exodus 30:25:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/30:25:1) **וְעָשִׂיתָ אֹתוֹ שֶׁמֶן מִשְׁחַת קֹדֶשׁ רֹקַח מִרְקַחַת מַעֲשֵׂה רֹקֵחַ** עַל דֶּרֶךְ הַפְּשָׁט הָיָה מַעֲשֵׂה הַשֶּׁמֶן כְּדִבְרֵי ר' יְהוּדָה שֶׁאָמַר (בכריתות ה.) שְׁרָאוּם בַּמַּיִם שֶׁלֹּא יִבְלְעוּ אֶת הַשֶּׁמֶן, וְאֵין הַשְּׁרִיָּה שֶׁיִּהְיוּ בַּמַּיִם לְבַדָּן, אֲבָל נָתְנוּ הַבְּשָׂמִים כְּתוּשִׁים בִּכְלִי מָלֵא מַיִם, וְהֵצִיפוּ עֲלֵיהֶן שֶׁמֶן זַיִת הִין, וְאח"כ נָתְנוּ הַכְּלִי עַל פִּי כְּלִי אַחֵר מָלֵא מַיִם, וְנָתְנוּ עַל אֵשׁ נָחָה גֶּחָלִים עוֹמְמוֹת, וִיבַשְּׁלוּ עַד יְבֹשֶׁת הַמַּיִם, וְקָלְטוּ הַשֶּׁמֶן מֵעָלָיו, כִּי כֵן מַעֲשֵׂה הָרַקָּחִים בְּכָל שֶׁמֶן מְבֻשָּׂם, וּלְכָךְ קִצֵּר הַכָּתוּב וְצִוָּה שֶׁיַּעֲשׂוּ הַשֶּׁמֶן הַזֶּה רֹקַח מִרְקַחַת כְּמַעֲשֵׂה רוֹקֵחַ, וְלֹא פֵּרֵשׁ הַמַּעֲשֶׂה, כִּי דֶּרֶךְ הָרַקָּחִים יְדוּעָה בָּהֶם. וְכֵן מְצָאתִיהָ בִּשְׁקָלִים יְרוּשַׁלְמִי (פ"ו ה"א), ר' יְהוּדָה אוֹמֵר שׁוֹלְקָן הָיָה בְּמַיִם וְנוֹתֵן שֶׁמֶן מִלְמַעְלָה, מִשֶּׁהָיָה קוֹלֵט אֶת הָרֵיחַ הָיָה מַעֲבִירוֹ, כְּדֶרֶךְ שֶׁהַפַּטָּמִים עוֹשִׂין, שֶׁנֶּאֱמַר "וְעָשִׂיתָ אֹתוֹ שֶׁמֶן מִשְׁחַת קֹדֶשׁ רֹקַח מִרְקַחַת מַעֲשֵׂה רֹקֵחַ": **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND THOU SHALT MAKE IT A HOLY ANOINTING OIL, A PERFUME COMPOUNDED AFTER THE ART OF THE PERFUMER. In line with the simple meaning of Scripture, the preparation of the Oil of Anointment was in accordance with the view of Rabbi Yehudah, who said¹³⁴ that they first soaked the spices in water in order that they would not absorb the oil which was poured upon them Now this soaking [of which Rabbi Yehuda speaks] was not mere soaking in water alone. Rather, they put ground spices in a vessel full of water and then they poured upon them *a hin of olive oil*.¹³⁵ Then they placed this vessel upon another vessel full of water, and put it over a low flame with embers, and boiled it until the water [in the upper vessel] evaporated, and they retained the oil which was upon it. Such indeed is the way that perfumers make all aromatic oils. This is why Scripture shortened the explanation and commanded merely that they make this oil *a perfume compounded after the art of the perfumer*, without explaining the process by which it is to be made, for the way of the perfumers was known among them. And so I found in Tractate Shekalim of the Yerushalmi:¹³⁶ “Rabbi Yehudah says: They boiled [the spices] in water and put the oil on top of it; as soon as [the oil] retained the odor [of the spices] they would take off the oil, just as druggists do, for it is said, *And thou shalt make it a holy anointing oil, a perfume compounded after the art of the perfumer*.” footnotes: ¹³⁴ Kerithoth 5a. ¹³⁵ Verse 24. ¹³⁶ Yerushalmi Shekalim VI, 1. ###### Ramban on Exodus 30:33:1 [Ramban on Exodus 30:33:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/30:33:1) **עַל זָר** שֶׁאֵינוֹ צֹרֶךְ כְּהֻנָּה וּמַלְכוּת. לְשׁוֹן רַשִׁ"י (רש"י על שמות ל':ל"ג). ור"א הֵשִׁיב כִּי זָר בַּמָּקוֹם הַזֶּה כָּל שֶׁאֵינֶנּוּ מִזֶּרַע אַהֲרֹן וּבָנָיו הַנִּזְכָּרִים (שמות ל':ל'), כְּמוֹ "וְהַזָּר הַקָּרֵב יוּמָת" (במדבר א נא), כָּל אִישׁ זָר חוּץ מִן הַנִּזְכָּרִים, וְכֵן "וְכָל זָר לֹא יֹאכַל קֹדֶשׁ" (ויקרא כב י), "לְמַעַן אֲשֶׁר לֹא יִקְרַב אִישׁ זָר אֲשֶׁר לֹא מִזֶּרַע אַהֲרֹן הוּא" (במדבר יז ה). וְלָכֵן יִסְבֹּר כִּי הַמְּשִׁיחָה בִּשְׁלֹמֹה (מלכים א א':ל"ט) שֶׁהוֹצִיא צָדוֹק קֶרֶן הַשֶּׁמֶן מִן הָאֹהֶל, וְהוּא שֶׁמֶן הַמִּשְׁחָה, הוֹרָאַת שָׁעָה ע"פ הַנְּבוּאָה. וְאֵין כֵּן דַּעַת רַבּוֹתֵינוּ (בכריתות ו.): וְאוֹמֵר אֲנִי, כִּי הַכָּתוּב אוֹמֵר (שמות ל':ל"א) **שֶׁמֶן מִשְׁחַת קֹדֶשׁ יִהְיֶה זֶה לִי לְדֹרֹתֵיכֶם**, וְהָיָה רָאוּי שֶׁיֹּאמַר שֶׁמֶן מִשְׁחַת קֹדֶשׁ יִהְיֶה זֶה לְאַהֲרֹן וּלְבָנָיו לְדֹרֹתָם, כַּאֲשֶׁר אָמַר בַּבְּגָדִים (שמות כ"ט:כ"ט) "וּבִגְדֵי הַקֹּדֶשׁ אֲשֶׁר לְאַהֲרֹן יִהְיוּ לְבָנָיו אַחֲרָיו", אוֹ שֶׁיֹּאמַר וְאֶת אַהֲרֹן וְאֶת בָּנָיו תִּמְשָׁח וְקִדַּשְׁתָּ אֹתָם לְכַהֵן לִי וְהָיְתָה לָהֶם חֻקַּת עוֹלָם לְדֹרֹתָם, כִּי עַכְשָׁו שֶׁלֹּא הִזְכִּיר רַק הֵם עַצְמָם, וְאָמַר שֶׁלֹּא יִנָּתֵן עַל זָר, יִהְיֶה בַּמַּשְׁמָע עַל כָּל אָדָם חוּץ מִן הַנִּזְכָּרִים עַצְמָם, וְכֵן אָמַר (שמות ל':ל"ב) "עַל בְּשַׂר אָדָם לֹא יִיסָךְ", וְהִנֵּה הַכָּתוּב מְפָרֵשׁ (ויקרא ו טו) "הַכֹּהֵן הַמָּשִׁיחַ תַּחְתָּיו מִבָּנָיו". אֲבָל כָּךְ הַדָּבָר, צִוָּה שֶׁיִּמְשַׁח בּוֹ עַתָּה אַהֲרֹן וּבָנָיו, וְאָמַר **שֶׁמֶן מִשְׁחַת קֹדֶשׁ יִהְיֶה זֶה לִי**, לִמְשֹׁחַ בּוֹ מְשִׁיחַ קָדְשִׁי אֲשֶׁר אֶבְחַר בּוֹ "לְדֹרֹתֵיכֶם", וְלֹא יִנָּתֵן עַל זָר שֶׁאֵינֶנּוּ לִי, וְלָכֵן יִמְשְׁחוּ בּוֹ הַמְּלָכִים וְהַכֹּהֲנִים הַגְּדוֹלִים, כִּי שְׁנֵיהֶם מְשִׁיחֵי ה', וְכָתוּב (תהלים פט כא) "מָצָאתִי דָּוִד עַבְדִּי בְּשֶׁמֶן קָדְשִׁי מְשַׁחְתִּיו", בְּשֶׁמֶן שֶׁהוּא מִשְׁחַת קֹדֶשׁ לִי: וּפֵרוּשׁ **עַל בְּשַׂר אָדָם לֹא יִיסָךְ**, אַזְהָרָה בְּכָל אָדָם, כִּי לֹא אָמַר עַל בְּשַׂר זָר לֹא יִיסָךְ וְהַטַּעַם, שֶׁיִּצֹּק מִן הַשֶּׁמֶן עַל רֹאשׁ אַהֲרֹן לְמָשְׁחוֹ וְיִמְשַׁח גַּם בָּנָיו, אֲבָל לֹא יָסוּךְ בּוֹ בְּשַׂר שׁוּם אָדָם, אֲפִלּוּ הַכֹּהֲנִים הַמְּשׁוּחִים, כַּאֲשֶׁר סָכִין הַבָּשָׂר בַּשְּׁמָנִים הַטּוֹבִים, וּמוֹרְחִין בָּהֶן הַבָּשָׂר בְּיָדַיִם מְשׁוּחוֹת אַחֲרֵי הָרְחִיצָה, כְּעִנְיַן "וְרָחַצְתָּ וָסַכְתְּ" (רות ג ג), "וָאֶרְחָצֵךְ בַּמָּיִם וָאֲסֻכֵךְ בַּשָּׁמֶן" (יחזקאל טז ט). וְזֶהוּ פְּשׁוּטוֹ שֶׁל מִקְרָא וּמַשְׁמָעוֹ. וְכָךְ אָמְרוּ רַבּוֹתֵינוּ (כריתות ז.) מִנַּיִן לְכֹהֵן גָּדוֹל שֶׁנָּטַל מִשֶּׁמֶן הַמִּשְׁחָה שֶׁעַל רֹאשׁוֹ וְנָתַן עַל בְּנֵי מֵעָיו שֶׁחַיָּב, שֶׁנֶּאֱמַר "עַל בְּשַׂר אָדָם לֹא יִיסָךְ": **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** OR WHOSOEVER PUTTETH ANY OF IT UPON A ZAR'… — “When it is not required [for anointing a person] into the [high-] priesthood or kingship.” This is Rashi’s language. But Rabbi Abraham ibn Ezra retorted that *zar* in this connection means anyone who is not of the seed of Aaron and his sons mentioned,¹³⁷, it follows that the expression, *or whosoever putteth any of it upon a ‘zar’* means that anyone who is not of the seed of Aaron is a *zar* (a stranger). So why did Rashi say that the oil may also be used for the anointing of a king? just like the verse, *and the ‘zar’ that draweth nigh shall be put to death*,¹³⁸ — by the hand of Heaven” (Rashi). which means any stranger not included in those mentioned. Similarly: *There shall no ‘zar’ eat of the holy thing*,¹³⁹ [which means anyone not of the seed of Aaron]; *to the end that no ‘zar’ that is not of the seed of Aaron, draw near…*¹⁴⁰ It is for this reason that [Ibn Ezra] thought that the anointing of Solomon¹⁴¹ which was done by Zadok [the priest] taking *the horn of oil out of the Tent*,¹⁴¹ — which refers to the Oil of Anointment [which Moses prepared] — was a special, temporary decree by authority of prophecy [permitting the oil to be used upon one who was not of the seed of Aaron]. But this is not the opinion of our Rabbis.¹⁴² And I say that [the opinion of our Rabbis is borne out by the language of the verse]. For Scripture states, *This shall be a holy anointing oil unto Me throughout your generations*,¹⁴³ and it would have been correct if it were to say instead, “This shall be a holy anointing oil for Aaron and his sons throughout their generations,” just as He said in the case of the garments, *And the holy garments of Aaron shall be for his sons after him;*¹⁴⁴ or that He say, “And thou shalt anoint Aaron and his sons, and sanctify them, that they may minister unto Me, and it shall be a statute forever to them throughout their generations.” But now that He mentioned only them, [*And Aaron and his sons thou shalt anoint*] and then continued by saying that it should not be put upon any *zar*, it could mean that [the prohibition extends] to all people [even High Priests after Aaron] except those mentioned specifically [i.e., Aaron and his sons] ! Similarly He said, *Upon the flesh of man shall it not be poured*,¹⁴⁵ [which might be taken to mean upon anyone’s flesh — even that of the High Priests after Aaron], and yet Scripture explicitly states, *And the anointed priest that shall be in his* [Aaron’s] *stead, from among his sons!*¹⁴⁶ But such is the explanation: He commanded that at the moment Aaron and his sons should be anointed with this oil, and then He continued, *This shall be a holy anointing oil unto Me*,¹⁴³ — to anoint with it My holy anointed ones whom I will choose — *throughout your generations*,¹⁴³ and it shall not be put upon a *zar* (stranger) whom I have not designated unto Me. It is for this reason that kings and High Priests were anointed with this oil, for both of them are “the anointed ones of G-d.” Thus it is written, *I have found David My servant; with My holy oil have I anointed him*¹⁴⁷ — meaning, with the oil which is *the holy anointing oil unto Me*. And the meaning of the verse, *Upon the flesh of man shall it not be poured*,¹⁴⁵ is as an admonition to all men [even to Aaron and his sons after they have been anointed with it], since He did not say, “upon the flesh of a *zar* shall it not be poured.” Thus the purport thereof is that he [Moses] is to pour of the oil upon Aaron’s head in order to anoint him, and then he is to anoint also his sons, but he is not to pour this oil upon any man, even upon the anointed priests, merely as people apply good oils to their bodies in order to scent themselves with hands soaked in oil, after bathing, something like it is said, *Wash thyself and anoint thee;*¹⁴⁸ *Then I washed thee with water… and I anointed thee with oil*.¹⁴⁹ This is the plain meaning of the verse and its intention. And so did our Rabbis say:¹⁵⁰ “How do we know that if the High Priest took some of the oil of anointment which was upon his head and put it upon his stomach, that he is liable [to punishment]? Scripture therefore says, *Upon the flesh of man shall it not be poured*.”¹⁴⁵ footnotes: ¹³⁷ For since He mentioned first (in Verse 30): And thou shalt anoint Aaron and his sons ¹³⁸ Numbers 1:51. “Shall be put to death ¹³⁹ Leviticus 22:10. ¹⁴⁰ Numbers 17:5. ¹⁴¹ I Kings 1:39. ¹⁴¹ I Kings 1:39. ¹⁴² For according to the Talmud (Kerithoth 5 b) every High Priest who would be appointed was to be anointed with this oil, as were also some of the kings. Generally an heir to the throne of Israel did not have to be anointed, though in order to avoid disputes over the royal succession [as was the case with Solomon] anointing was resorted to. See further on this topic “The Commandments,” Vol. I, p. 45. ¹⁴³ Verse 31. ¹⁴⁴ Above, 29:29. ¹⁴⁵ Verse 32. ¹⁴⁶ Leviticus 6:15. This shows that it is impossible to say that the High Priests after Aaron should not be anointed with this oil. And if so, the question appears why did Scripture use here language which might indicate the opposite, as explained above? But such is the explanation etc. ¹⁴³ Verse 31. ¹⁴³ Verse 31. ¹⁴⁷ Psalms 89:21. ¹⁴⁵ Verse 32. ¹⁴⁸ Ruth 3:3. ¹⁴⁹ Ezekiel 16:9. ¹⁵⁰ Kerithoth 7a. ¹⁴⁵ Verse 32. ###### Ramban on Exodus 30:34:1 [Ramban on Exodus 30:34:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/30:34:1) **קַח לְךָ סַמִּים** אָמַר ר"א (אבן עזרא על שמות ל':ל"ד) בְּדֶרֶךְ הַפְּשָׁט, כִּי פֵּרוּשׁוֹ קַח לְךָ סַמִּים הֵם נָטָף וּשְׁחֵלֶת וְחֶלְבְּנָה, אֵלֶּה הַסַּמִּים, וּלְבוֹנָה זַכָּה עִמָּהֶם. וְאֵינֶנּוּ נָכוֹן לְהַחְזִיר פַּעַם אַחֶרֶת סַמִּים, כִּי אֵין דֶּרֶךְ הַכָּתוּב לִשְׁנוֹת מַה שֶׁהִזְכִּיר רַק בְּהַפְסִיקוֹ הָעִנְיָן בַּאֲרִיכוּת, אוֹ בִּדְבָרִים שֶׁהֵן כֵּן תָּמִיד. וְהָאֱמֶת כְּדִבְרֵי רַבּוֹתֵינוּ (שם ו:) כִּי הֵם סַמִּים אֲחֵרִים. וְכָתַב רַשִׁ"י (רש"י על שמות ל':ל"ד) סַמִּים, שְׁנַיִם, נָטָף וּשְׁחֵלֶת וְחֶלְבְּנָה הֲרֵי חֲמִשָּׁה, סַמִּים לְרַבּוֹת עוֹד כְּמוֹ אֵלּוּ, הֲרֵי עֲשָׂרָה, וּלְבוֹנָה הֲרֵי אַחַת עֶשְׂרֵה: וְיֵשׁ לִתְמֹהַּ וְלָמָּה לֹא יַזְכִּירֵם הַכָּתוּב. וְאוּלַי יֹאמַר הַכָּתוּב קַח לְךָ סַמִּים נָטָף וּשְׁחֵלֶת וְחֶלְבְּנָה, סַמִּים רַבִּים, וּלְבוֹנָה זַכָּה, וְלֹא יַקְפִּיד רַק בְּאֵלֶּה הָאַרְבַּע, כִּי בָּהֶם עֲנַן עֲשַׁן הַקְּטֹרֶת עוֹלֶה, רַק צִוָּה שֶׁיִּתֵּן עִמָּהֶם סַמִּים רַבִּים אֲשֶׁר לָהֶן רֵיחַ טוֹב, כְּדֵי שֶׁיִּהְיֶה בְּתִמְרוֹת עֲשָׁנוֹ מְבֻשָּׂם. וְלָכֵן לֹא פֵּרֵשׁ הַמִּשְׁקָל וְכַמָּה יַקְטִיר מִמֶּנָּה, כִּי לֹא הִקְפִּיד רַק שֶׁיִּהְיוּ אֵלֶּה הָאַרְבָּעָה בְּשָׁוֶה, וְשֶׁיּוֹסִיף עִמָּהֶם עוֹד סַמִּים טוֹבִים לְהַקְטִיר (שה"ש רבה ג ז): וְהַטַּעַם, כִּי כַּאֲשֶׁר אָמַר בַּשֶּׁמֶן שֶׁיַּעֲשֶׂה אוֹתוֹ כְּמִשְׁפַּט מַעֲשֵׂה הָרַקָּחִים, וְלֹא לִמֵּד עַל מַעֲשֵׂהוּ, רַק סָמַךְ עֲלֵיהֶם, כֵּן אָמַר בָּזֶה, שֶׁיִּקַּח מֵאֵלֶּה אַרְבָּעָה הַסַּמִּים בְּמִשְׁקָל שָׁוֶה וְיוֹסִיף עִמָּהֶם סַמִּים וְיַעֲשֶׂה מִכֻּלָּם קְטֹרֶת מְרֻקָּח כְּמַעֲשֵׂה הָרוֹקְחִים בַּסַּמִּים הַיְּדוּעִים לָהֶם שֶׁהֵם טוֹבִים עִם אֵלֶּה, וּבָעֲשִׂיָּה אֲשֶׁר הֵם עוֹשִׂין, וְיִתֵּן מִמֶּנָּה לִפְנֵי הָעֵדוּת כְּדֵי שֶׁתַּעֲלֶה תִּמַרְתּוֹ כְּמִנְהַג הַמֻּגְמָרוֹת לִפְנֵי הַמְּלָכִים. וְכֵן קִצֵּר בָּעֲשִׂיָּה (שמות ל"ח:כ"ט), וְלֹא הִזְכִּיר אוֹתָהּ כְּהַזְכִּירוֹ הָאֲחֵרִים כֻּלָּם: וְכָזֶה אָמְרוּ בַּגְּמָרָא (כריתות ו:), אָמַר רֵישׁ לָקִישׁ, מַה לְשׁוֹן קְטֹרֶת, דָּבָר שֶׁקּוֹטֵר וְעוֹלֶה, כִּי לֹא צִוָּה בָּהּ הַתּוֹרָה רַק בִּדְבָרִים שֶׁקּוֹטְרִין וְעוֹלִין עַל דֶּרֶךְ מַעֲשֵׂה הָרוֹקְחִים. וְאוּלַי עַל פֶּה נִתְפָּרֵשׁ לְמֹשֶׁה בְּסִינַי הַסַּמִּים הַנִּבְחָרִים לָזֶה, וְכָל מַעֲשֵׂה הַקְּטֹרֶת, כִּי כֵן נִתְפָּרֵשׁ לוֹ גַּם מַעֲשֵׂה הַשֶּׁמֶן אֵיךְ יַעֲשֶׂה אוֹתוֹ, אע"פ שֶׁתְּלָאוֹ בְּמִנְהַג הָרוֹקְחִים. אוֹ שֶׁלֹּא הִקְפִּיד כְּלָל רַק עַל אֵלֶּה הַמְפֹרָשִׁים בַּכָּתוּב, יְצַוֶּה שֶׁיְּבַשֵּׂם אוֹתָם בְּסַמִּים אֲחֵרִים עַל דֶּרֶךְ הָרוֹקְחִים. וְכָךְ אָמְרוּ בְּמִדְרַשׁ חָזִיתָ (שה"ש רבה ג ה), בָּדְקוּ חֲכָמִים וְלֹא מָצְאוּ יָפִים לַקְּטֹרֶת אֶלָּא י"א סַמָּנִים אֵלּוּ לְבַד: וְיִתָּכֵן עוֹד כִּי לְשׁוֹן סַמִּים וּבְשָׂמִים לָשׁוֹן אֶחָד הוּא, כַּאֲשֶׁר הִזְכַּרְתִּי (רמב"ן על שמות כ"ה:ו'), וְאֵלֶּה הַשְּׁלֹשָׁה אֲשֶׁר הִזְכִּיר אֵינָם סַמִּים, כִּי הַנָּטָף וְהַחֶלְבְּנָה שְׂרָפִים, וְהַשְּׁחֵלֶת צִפֹּרֶן יוֹצֵא מִן הַיָּם, וְאָמַר הַכָּתוּב קַח לְךָ סַמִּים הַנִּזְכָּרִים, וְנָטָף וּשְׁחֵלֶת וְחֶלְבְּנָה, וְסַמִּים עוֹד, וּלְבוֹנָה זַכָּה, וְתַעֲשֶׂה קְטֹרֶת מְרֻקָּח כְּמַעֲשֵׂה הָרוֹקְחִים. כִּי הַסַּמִּים הַנִּזְכָּרִים לְמַעְלָה (שמות ל':כ"ג) בַּשֶּׁמֶן, מָר דְּרוֹר וְקִנָּמוֹן וְקִדָּה נִכְנָסִין בַּקְּטֹרֶת, וּקְנֵה בֹּשֶׂם עַל דַּעְתִּי הוּא הַקְּלִפָּה שֶׁהִזְכִּירוּ בָּהּ חֲכָמִים, וְהוּא דְּרַאצִינִי בִּלְשׁוֹן עַרְבִי, וְכֵן בִּלְשׁוֹן הַגְּמָרָא (שבת סה:), וְהוּא קָנֶה כִּדְמוּת הַקָּנִים. וְהַסַּמִּים שֶׁצִּוָּה לְהוֹסִיף הֵן שִׁבֹּלֶת נֵרְדְּ וְכַרְכֹּם וְהַקֹּשְׁטְ לְפִי מַה שֶׁשָּׁנוּ חֲכָמִים, וְאוּלַי אֵין קְפֵידָא בַּכָּתוּב אֶלָּא בְּאֵלֶּה הַתִּשְׁעָה שֶׁהִזְכִּיר, אֲבָל בְּמָה שֶׁכָּפַל לְהוֹסִיף בּוֹ עוֹד סַמִּים לֹא יַקְפִּיד רַק בַּבִּשּׂוּם שֶׁיַּעֲשֶׂה קְטֹרֶת מְרֻקָּח. וְקִצֵּר בְּמַעֲשֵׂהוּ וּבְמִשְׁקְלֵי הָאֲחֵרִים מִפְּנֵי שֶׁצִּוָּה שֶׁיַּעֲשֶׂנּוּ כְּמַעֲשֵׂה רוֹקֵחַ: וְנִרְאֶה לִי שֶׁבָּחֲרוּ חֲכָמִים בְּאֵלֶּה הַשְּׁלֹשָׁה, מִפְּנֵי שֶׁהֻזְכְּרוּ בְּשִׁיר הַשִּׁירִים (ד יד) נֵרְדְּ וְכַרְכֹּם וַאֲהָלוֹת, וְהוּא הַקֹּשְׁטְ יִקְרָאֶנּוּ בִּלְשׁוֹן רַבִּים, מִפְּנֵי שֶׁהוּא שְׁנֵי מִינִין, הַמָּתוֹק וְהַמַּר. וְהִנֵּה הִזְכִּיר שָׁם קָנֶה וְקִנָּמוֹן וּלְבוֹנָה וּמוֹר עִם אֵלֶּה הַשְּׁלֹשָׁה, וְאָמַר (שם) "עִם כָּל רָאשֵׁי בְשָׂמִים" לְהָבִיא הַקִּדָּה, וְהִנֵּה הֵם כָּל סַמֵּי הַקְּטֹרֶת. וְהִזְכִּיר תְּחִלָּה (שם בפסוק יג) "כְּפָרִים עִם נְרָדִים", לְהָבִיא נָטָף וּשְׁחֵלֶת וְחֶלְבְּנָה שֶׁהֵם שְׂרָפִים, כִּי כְּפָרִים מִן "וְכָפַרְתָּ אֹתָהּ" (בראשית ו יד), שָׂרָף נִדְבָּק. וְהַמְּתַרְגֵּם הַיְּרוּשַׁלְמִי אָמַר "וַאֲהָלוֹת" (שה"ש שם) - "אַקְסֵי לַאלּוֹאוָון", וְהוּא הָעֵץ הַטּוֹב הַנִּקְרָא בִּלְשׁוֹן רוֹמִי לִינְגָא לוֹבַן, כִּי אַקְסֵי עֵץ בַּאֲרָמִית, לָאלֹּוָאן כִּשְׁמוֹ, וּבִלְשׁוֹן יָוָן נִקְרָא כֵּן מַמָּשׁ אַקְסֵי לוֹאִין, וְכֵן שְׁמוֹ בְּעַרְבִי אַל עוּרְטִיב. אֲבָל אֻנְקְלוֹס תִּרְגֵּם "כַּאֲהָלִים נָטַע ה'" (במדבר כד ו) - "כְּבוּשְׂמַיָּא", לֹא יִחֵד לוֹ שֵׁם: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** 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 interpolation¹⁵¹ or in order to indicate that it is a continuing thing.¹⁵² The truth is as our Rabbis have said,¹⁵³ 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 incense*¹⁵⁴ 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*,¹⁵⁵ [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,¹⁵⁶ 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:¹⁵³ “Resh Lakish said: What is the meaning of the word *k’toreth?* It is something which circles and rises.”¹⁵⁷ (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:¹⁵⁸ “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,¹⁵⁹ and these three components¹⁶⁰ 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.¹⁶¹ And Scripture states: “Take unto you the mentioned *samim* [i.e., all components mentioned above¹⁶² 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]¹⁶³ is in my opinion the *kiluphah* mentioned by the Sages,¹⁶⁴ called *dratzini* in Arabic, and so also in the language of the Gemara,¹⁶⁵,” 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.¹⁶⁴ Perhaps Scripture only insisted on these nine¹⁶⁶ — 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],¹⁶² 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,’*¹⁶⁷ 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 *myrrh*¹⁶⁷ 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 all¹⁶⁸ the components of the incense. Now before that Scripture mentioned there: *‘k’pharim im n’radim’ (henna with spikenard plants)*.¹⁶⁹ 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)*,¹⁷⁰ it being an adhesive sap. And the Targum Yerushalmi rendered: *myrrh and ‘oholoth’*¹⁶⁷ — [pure myrrh and] *aksi lalu’an*,¹⁷¹ 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*,¹⁷²) for the Greek term. and so it is called in Arabic — *al urtib*. But Onkelos rendered: *‘ka’aholim’ planted of the Eternal*¹⁷³ — *k’busmaya* (as spices), without specifying a particular name [for *oholim*, as did the Targum Yerushalmi mentioned above]. footnotes: ¹⁵¹ See Ramban above, 4:9. ¹⁵² See Ramban above, 15:6. ¹⁵³ Kerithoth 6b. ¹⁵⁴ Leviticus 16:13. ¹⁵⁵ Verse 35. ¹⁵⁶ Verse 36. ¹⁵³ Kerithoth 6b. ¹⁵⁷ The word k’toreth ¹⁵⁸ Shir Hashirim Rabbah 3:7. ¹⁵⁹ Above 25:6. ¹⁶⁰ I.e., Nataph ushcheileth v’chel’bnah’ ¹⁶¹ Onycha… supposed to be the operculum of a marine gastropod (Dictionary). ¹⁶² Above, Verses 23-24. ¹⁶³ Verse 23. Generally translated “sweet calamus.” ¹⁶⁴ Kerithoth 6a. ¹⁶⁵ Shabbath 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 ¹⁶⁴ Kerithoth 6a. ¹⁶⁶ “Nine.” The reading should be “eight” (as explained above): the four components mentioned in the making of the Oil of Anointment [myrrh, cinnamon, kanah ¹⁶² Above, Verses 23-24. ¹⁶⁷ Song of Songs 4:14. ¹⁶⁷ Song of Songs 4:14. ¹⁶⁸ I.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. ¹⁶⁹ Song of Songs 4:13. ¹⁷⁰ Genesis 6:14. ¹⁶⁷ Song of Songs 4:14. ¹⁷¹ “A tree of bitter aloe wood.” Ramban will further on explain that aksi ¹⁷² See Jastrow (ibid. ¹⁷³ Numbers 24:6. ###### Ramban on Exodus 30:34:2 [Ramban on Exodus 30:34:2](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/30:34:2) **נָטָף** הוּא צֳרִי. וְכָתוּב בְּפֵרוּשׁ רַשִׁ"י וְהַצֳּרִי קוֹרִין לוֹ טִרְיָגָה, וְעַל שֵׁם שֶׁאֵינוֹ אֶלָּא שְׂרָף הַנּוֹטֵף מֵעֲצֵי הַקְּטָף קָרוּי נָטָף. וְלֹא יָדַעְתִּי אִם הוּא טָעוּת סוֹפְרִים, אוֹ הַמַּגִּיד כִּחֵשׁ לוֹ, כִּי הַתִּרְיַאקָה אֵינֶנָּה סַם אֶחָד, אֲבָל הִיא מִרְקַחַת רַבַּת הַהַרְכָּבָה, יִכָּנֵס בָּהּ שְׂאוֹר וּדְבַשׁ וּבְשַׂר שְׁקָצִים וּרְמָשִׂים, כִּי יִכָּנְסוּ בָּהּ אֲבַק הָעַקְרַבִּים וּבְשַׂר הָאֶפְעֶה, כִּי לְכָךְ נִקְרֵאת כֵּן, כִּי הָאֶרֶס בִּלְשׁוֹן יָוָן תְּרִיאַק. וְכֵן בִּלְשׁוֹן תַּלְמוּד טַרְקֵהּ חִוְיָא (שבת קט:), וְכֵן הֻזְכְּרָה הַמִּרְקַחַת בִּלְשׁוֹנָם כִּי תְּרִיאַקָה לְכוּלֵּיהּ גּוּפָא (נדרים מא:), וְחָלִילָה שֶׁיִּכָּנֵס בַּקְּטֹרֶת בְּשַׂר שְׁקָצִים וּרְמָשִׂים וּשְׂאוֹר וּדְבַשׁ, וּכְתִיב (ויקרא ב יא) "כִּי כָל שְׂאֹר וְכָל דְּבַשׁ לֹא תַקְטִירוּ מִמֶּנּוּ": אֲבָל הַצֳּרִי הוּא הַשְּׂרָף כְּעֵין שֶׁמֶן הַנּוֹטֵף מֵעֵץ הַבַּלְסְמוֹן הַנִּקְרָא בִּלְשׁוֹן חֲכָמִים קְטָף, וְהוּא מַה שֶׁשָּׁנִינוּ (כריתות ו) רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר הַצֳּרִי אֵינוֹ אֶלָּא שְׂרָף הַבָּא מֵעֲצֵי הַקְּטָף, וְשֶׁמָּא יִקְרָאוּהוּ קְטָף בַּעֲבוּר שֶׁשּׁוֹבְרִים עֲנָפָיו בִּימֵי הַחֹם וְהַצֳּרִי זָב מֵהַקְּטִיפָה הַהִיא. וְאָמְרוּ בַּגְּמָרָא בְּפֶרֶק בַּמֶּה מַדְלִיקִין (שבת כה:) רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר אֵין מַדְלִיקִין בַּצֳּרִי, וְכֵן הָיָה ר' שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר הַצֳּרִי אֵינוֹ אֶלָּא שְׂרָף הַבָּא מֵעֲצֵי הַקְּטָף, וּפֵרְשׁוּ בּוֹ מַאי טַעְמָא מִפְּנֵי שֶׁרֵיחוֹ נוֹדֵף גְּזֵרָה שֶׁמָּא יִסְתַּפֵּק מִמֶּנּוּ. וְהִנֵּה הוּא הַשֶּׁמֶן הַטּוֹב הֶחָשׁוּב הַנִּזְכָּר: וַאֲנִי תָּמֵהַּ, כִּי אוּנְקְלוֹס (תרגום אונקלוס על שמות ל':ל"ד) תִּרְגֵּם "נְכֹאת וּצְרִי וָלֹט" (בראשית לז כה) - "שְׁעַף וּקְטַף", וְכֵן "מְעַט צֳרִי" (שם מג יא) - "קְטַף", וְתִרְגֵּם "נָטָף" - "נָטוֹפָא", וְלֹא תִּרְגֵּם נָטָף כַּצֳּרִי. וְיוֹנָתָן תִּרְגֵּם "צֳרִי" בְּכָל מָקוֹם "שְׁעַף", (כך בירמיה ח כב, מו יא, נא ח. וביחזקאל כז יז. אבל לפנינו בבראשית שרף קטף), וְהוּא לְשׁוֹן שֶׁמֶן מִשְׁחָה מִלְּשׁוֹן תַּלְמוּד, עָבְדֵי לֵיהּ שִׁיפָא בְּצָעָא (חולין קיא:), וְהוּא מְבֻלָּע הָעַיִ"ן, שְׁעִיפָא, דְּשָׁיֵף לֵיהּ מֵהַהוּא מִינָא בְּפֻמֵּהּ (ביצה טז.), דְּשָׁעֵף. וְהַנִּרְאֶה מִדַּעְתָּם כִּי אִילַן הַצֳּרִי וּפִרְיוֹ שְׁנֵיהֶם יִקָּרְאוּ צֳרִי בִּלְשׁוֹן הַקֹּדֶשׁ, כְּשֵׁם תְּאֵנָה וְרִמּוֹן וְאֶתְרוֹג וְזוּלָתָם רַבִּים: וְהַנְּכֹאת אֶצְלָם הוּא שֵׁם לְכָל שֶׁמֶן חָשׁוּב וּמְבֻשָּׂם, וּלְכָךְ אָמַר "וַיַּרְאֵם אֶת כָּל בֵּית נְכֹתֹה" (מלכים ב כ':י"ג), שֶׁהָאוֹצָר אֲשֶׁר בּוֹ הַשֶּׁמֶן הַטּוֹב יִקָּרֵא עַל שְׁמוֹ שֶׁהוּא מִבְחַר הַסְּגֻלָּה, וְשָׁם כָּתוּב "וְאֵת שֶׁמֶן הַטּוֹב", וּלְכָךְ אָמַר אוּנְקְלוֹס בְּמִנְחַת יוֹסֵף (בראשית מג יא) שֶׁהֵבִיאוּ לוֹ שְׁעַף, שֶׁהוּא שֵׁם מְשִׁיחַת הַשֶּׁמֶן הֶחָשׁוּב הַזֶּה, וְהֵבִיאוּ מֵעַנְפֵי הָעֵץ שֶׁהוּא הַצֳּרִי הַנִּקְרָא קְטָף, וּבִשְׁאָר מְקוֹמוֹת כְּשֶׁיַּזְכִּיר הַכָּתוּב צֳרִי לְבַדּוֹ וְיַזְכִּירֶנּוּ לִתְרוּפָה וּלְשֶׁבַח, כְּגוֹן "הַצֳּרִי אֵין בְּגִלְעָד" (ירמיה ח כב), יְתַרְגֵּם אוֹתוֹ יוֹנָתָן עַל הַשֶּׁמֶן שֶׁהוּא שְׁעַף. וְתִרְגֵּם אוּנְקְלוֹס "נָטָף" - "נָטוֹפָא", וְהוּא הַשֶּׁמֶן הַזֶּה שֶׁנִּקְרָא כֵן בַּעֲבוּר שֶׁהוּא נוֹטֵף מִשִּׁבְרֵי הָעֲנָפִים. וְאֵין כָּאן מָקוֹם לְתַרְגְּמוֹ שְׁעַף, כִּי אֵינֶנּוּ בַּקְּטֹרֶת לִמְשִׁיחָה: וְרָאִיתִי לָרַב רַבִּי מֹשֶׁה (הרמב"ם כלי המקדש פ"ב ה"ד) שֶׁמַּכְנִיס בַּקְּטֹרֶת עֵץ הָאִילָן הַנִּזְכָּר הַנִּקְרָא בְּעַרְבִי "עוּד בַּלְסַאן", נִרְאֶה שֶׁסָּבוּר כִּי רשב"ג שֶׁאָמַר הַצֳּרִי אֵינוֹ אֶלָּא שְׂרָף הַנּוֹטֵף מֵעֲצֵי הַקְּטָף בָּא לַחְלֹק וְלוֹמַר שֶׁאֵין הַצֳּרִי מִסַּמָּנֵי הַקְּטֹרֶת, כִּי הוּא אֵינוֹ אֶלָּא שְׂרָף, וּבַקְּטֹרֶת אֵין הַשְּׂרָף נִכְנָס בּוֹ אֶלָּא הַקְּטָף עַצְמוֹ: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** NATAPH’ — is *tzori* (balsam). Now in Rashi’s commentary it is written: “The balm itself is called *triga*,¹⁷⁴. — 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:¹⁷⁵ “*Torkai* (stung by) a serpent.” Similarly this compound is mentioned in the language [of the Rabbis]:¹⁷⁶ “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*.¹⁷⁷ 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:¹⁶⁴ “Rabban¹¹⁶ (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 Madlikin*¹⁷⁸ it is stated: “Rabbi Shimon ben Eleazar says: We do not light [the Sabbath lamp] with *tzori*, and so did Rabbi Shimon ben Eleazar¹⁷⁹ say: The *tzori* [required for the incense] was the sap exuding from the balsam tree.” And there in the Gemara¹⁸⁰, 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 labdanum*¹⁸¹ — *sh’aph u’ktaph*. Similarly he rendered: *a little ‘tzori’ (balm)*¹⁸², 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!*¹⁸³ 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:¹⁸⁴ “[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:¹⁸⁵ “*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 opinions¹⁸⁶ 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’choth*¹⁸¹ 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),¹⁸⁷ 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*.¹⁸⁷ 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*],¹⁸², 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*.¹⁸⁸ 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?*¹⁸⁹ — 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]¹⁹⁰ 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:¹⁶⁴ “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. footnotes: ¹⁷⁴ In our Rashi: theriaque ¹⁷⁵ Shabbath 109b. ¹⁷⁶ Nedarim 41b. ¹⁷⁷ Leviticus 2:11. ¹⁶⁴ Kerithoth 6a. ¹¹⁶ The title “Rabban” [instead of “Rabbi”] signifies that he was the Nasi ¹⁷⁸ “With what may they light” [the Sabbath lamp]? — Shabbath 26a. ¹⁷⁹ In Ramban manuscripts: “Rabban Shimon ben Gamaliel.” So also in some manuscripts of the Talmud (see Dikdukei Sofrim, Shabbath, p. 48 Note 1). ¹⁸⁰ Ibid. ¹⁸¹ Genesis 37:25. ¹⁸² Ibid. ¹⁸³ For since Onkelos translated (in Genesis 37:25) the Hebrew tzori ¹⁸⁴ Chullin 111b. ¹⁸⁵ Beitzah 16a. ¹⁸⁶ From Onkelos who translated (in Genesis 37:25) tzori ¹⁸¹ Genesis 37:25. ¹⁸⁷ II Kings 20:13. ¹⁸⁷ II Kings 20:13. ¹⁸² Ibid. ¹⁸⁸ This explains Onkelos’ translation in Genesis 43:11. ¹⁸⁹ Jeremiah 8:22. ¹⁹⁰ Mishneh Torah, Hilchoth Klei Hamikdash ¹⁶⁴ Kerithoth 6a. ###### Ramban on Exodus 30:35:1 [Ramban on Exodus 30:35:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/30:35:1) **מְמֻלָּח טָהוֹר קֹדֶשׁ** שֶׁיְּהֵא מָלוּחַ בְּמֶלַח סְדוֹמִית, כְּמוֹ שֶׁאָמְרוּ (כריתות ו.) מֶלַח סְדוֹמִית רֹבַע. וְאוּנְקְלוֹס (תרגום אונקלוס על שמות ל':ל"ה) תִּרְגֵּם "מְעָרַב", יִרְצֶה לַעֲשׂוֹת מְמֻלָּח נִמּוֹחַ, שֶׁיַּעֲשֶׂה הַסַּמִּים כֻּלָּם שְׁחוּקִים מְאֹד וּמְעֹרָבִים יָפֶה יָפֶה עַד שֶׁיִּהְיוּ נִמְחִים וְלֹא יֻכַּר סַם מֵהֶם, מִלְּשׁוֹן "כִּי שָׁמַיִם כֶּעָשָׁן נִמְלָחוּ" (ישעיה נא ו), וְכֵן "וּבְלוֹיֵ מְלָחִים" (ירמיה לח יא), "אֶרֶץ פְּרִי לִמְלֵחָה" (תהלים קז לד), כֻּלָּם עִנְיַן הַשְׁחָתָה וּכְלָיָה. וְרַשִׁ"י פֵּרֵשׁ (רש"י על שמות ל':ל"ה) כִּי לְשׁוֹן מְמֻלָּח שֶׁיְּהֵא מְעֹרָב יָפֶה בִּשְׁחִיקָתָן זֶה עִם זֶה, וְהֵבִיא דּוֹמֶה לוֹ "מַלָּחַיִךְ וְחֹבְלָיִךְ" (יחזקאל כז כז), עַל שֵׁם שֶׁהֵם מְהַפְּכִין הַמַּיִם בִּמְשׁוֹטוֹת כְּשֶׁמַּנְהִיגִין אֶת הַסְּפִינָה, כְּאָדָם שֶׁמְּהַפֵּךְ בְּכַף בֵּיצִים טְרוּפִים לְעָרְבָן יָפֶה: וְעַל דַּעְתִּי נִקְרְאוּ חַכְמֵי הַסַּפָּנִים מַלָּחִים בַּעֲבוּר שֶׁהֵם יוֹדְעִים טַעַם הַיָּם כְּאִלּוּ הֵם הַמַּרְגִּישִׁים בִּמְלִיחוּתוֹ וּבִמְתִיקוּתוֹ, כְּלוֹמַר הַיּוֹדְעִים מָתַי יִהְיֶה מָתוֹק וְנֵאוֹת לְהוֹלְכֵי הַיָּם, אוֹ מָתַי הוּא רַע וָמָר לָהֶם וְאֵין תּוֹפְשֵׂי הַמְּשׁוֹטוֹת נִקְרָאִים מַלָּחִים, שֶׁהֲרֵי כָּתוּב בְּצוֹר (יחזקאל כז ח ט) "יֹשְׁבֵי צִידוֹן וְאַרְוַד הָיוּ שָׁטִים לָךְ, זִקְנֵי גְבַל וַחֲכָמֶיהָ הָיוּ בָךְ מַחֲזִיקֵי בִּדְקֵךְ כָּל אֳנִיּוֹת הַיָּם וּמַלָּחֵיהֶם הָיוּ בָךְ", כִּי הַסַּפָּנִים הַזְּקֵנִים יוֹדְעֵי הַיָּם הֵם מַלָּחִים, וּכְתִיב (שם כט) "וְיָרְדוּ מֵאֳנִיּוֹתֵיהֶם כֹּל תֹּפְשֵׂי מָשׁוֹט מַלָּחִים כֹּל חֹבְלֵי הַיָּם אֶל הָאָרֶץ יַעֲמֹדוּ", הִנֵּה הֵם שְׁלֹשָׁה, תּוֹפְשֵׂי מָשׁוֹט, וְהַמַּלָּחִים, וְהַחוֹבְלִים. וְכֵן "אֶרֶץ פְּרִי לִמְלֵחָה", לְאֶרֶץ מְלוּחָה, שֶׁמְּקוֹם הַמֶּלַח לֹא יַצְמִיחַ, כְּעִנְיָן שֶׁכָּתוּב בִּסְדוֹם (דברים כט כב) "גָּפְרִית וָמֶלַח שְׂרֵפָה כָל אַרְצָהּ לֹא תִזָּרַע וְלֹא תַצְמִחַ", וּכְתִיב (שופטים ט מה) "וַיִּזְרָעֶהָ מֶלַח". וְיִתָּכֵן שֶׁיִּהְיֶה הַלָּמֶ"ד נוֹסָף בְּ"כִי שָׁמַיִם כֶּעָשָׁן נִמְלָחוּ", וְיִרְצֶה לוֹמַר נִמְחוּ, כְּמוֹ "בַּלְאֻמִּים" (תהלים מד טו), "כֻּלּוֹ שֶׁלַּאֲנַן וְשָׁלֵיו" (איוב כא כג): **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** MEMULACH’ (SEASONED WITH SALT), PURE AND HOLY. This means that it be seasoned with salt of Sodom, just as the Rabbis have said:¹⁶⁴ “Of salt of Sodom, the fourth part of a *kab*.” Onkelos translated [*memulach* as] *m’areiv* (mixed together). By this he intended to say that *memulach* means “rubbed out” — that the ingredients should all be so well-ground and mixed so thoroughly together, that their identity is “rubbed out” and none of the [individual] ingredients can be recognized. This is of the expression: *For the heavens ‘nimlochu’ (shall vanish away) like smoke*.¹⁹¹ Similarly: *‘u’vloyei m’lachim’* (and worn rags);¹⁹² *A fruitful land ‘limleichah’ (into a salt waste)*.¹⁹³ These are all expressions of destruction and annihilation. And Rashi explained that the term *memluach* means that it be thoroughly mixed together in the grinding of the ingredients one with another. To this interpretation Rashi brought proof from the verse similar in meaning: *‘malachayich’ (thy mariners) and thy pilots*,¹⁹⁴ who are so called “because they turn over the water with the oars when they propel the ship, like a person who stirs up beaten eggs with a spoon in order to mix them thoroughly.” In my opinion mariners are called *malachim* [of the root *melach* — salt] because they know the “taste” of the sea, as if they could feel if it is “salty” or “sweet;” that is to say, they know when it will be sweet and pleasant for those travelling by sea, and when it will be bad and bitter for them. It is not those who hold the oars [propelling the ship] who are called *malachim* [as Rashi said], for it is written on Tyre, *The inhabitants of Sidon and Arvad were thy ‘shotim’ (rowers);*¹⁹⁵, Verse 8. *The elders of Gebal and the wise men thereof were in thee thy calkers; all the ships of the sea ‘u’malacheyhem’ (and their mariners) were in thee*.¹⁹⁶, Verse 9. For it is the older captains who know the sea that are called *malachim*. And it is further written, *And all that handle the oar, ‘malachim’ (the mariners), and all the pilots of the sea, shall come down from their ships, they shall stand upon the land*.¹⁹⁷, Verse 29. Thus three categories are mentioned: those that handle the oar, the mariners, and the pilots [which proves that *malachim* — the mariners — are not those that handle the oar]. Similarly, *a fruitful land ‘limleichah’*¹⁹³ means “to a salt land,” for in a salt land nothing will grow, just as is written of Sodom, *The whole land thereof is brimstone, and salt, and a burning, that it is not sown, nor beareth*,¹⁹⁸ and it is further written, *and he sowed it with salt*.¹⁹⁹ It is possible that the letter *lamed* is redundant in the verse, *for the heavens ‘nimlochu’ like smoke*,¹⁹¹ the intent thereof being as in the word *nimchu* (erased), which would make it similar to these cases: *ba’l'umim;*²⁰⁰ (among the nations). *wholly ‘shalanan’ (at ease) and quiet*.²⁰¹ (ease). footnotes: ¹⁶⁴ Kerithoth 6a. ¹⁹¹ Isaiah 51:6. ¹⁹² Jeremiah 38:11. ¹⁹³ Psalms 107:34. ¹⁹⁴ Ezekiel 27:27. ¹⁹⁵ Ibid. ¹⁹⁶ Ibid. ¹⁹⁷ Ibid. ¹⁹³ Psalms 107:34. ¹⁹⁸ Deuteronomy 29:22. ¹⁹⁹ Judges 9:45. ¹⁹¹ Isaiah 51:6. ²⁰⁰ Psalms 44:15. The structure of the word is ba’umim ²⁰¹ Job 21:23. The structure of the word is shanon ###### Ramban on Exodus 30:36:1 [Ramban on Exodus 30:36:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/30:36:1) **וְנָתַתָּ מִמֶּנָּה לִפְנֵי הָעֵדֻת בְּאֹהֶל מוֹעֵד** יִתָּכֵן שֶׁנְּפָרֵשׁ שֶׁהִזְכִּיר הַכָּתוּב בְּכָאן כָּל מַעֲשֵׂה הַקְּטֹרֶת, אָמַר שֶׁיַּקְטִיר מִמֶּנָּה לִפְנֵי הָעֵדוּת בְּקֹדֶשׁ הַקֳּדָשִׁים, וְהוּא קְטֹרֶת שֶׁל יוֹם הַכִּפּוּרִים, וְיַקְטִיר מִמֶּנָּה בְּאֹהֶל מוֹעֵד בְּכָל יוֹם, וַ"אֲשֶׁר אִוָּעֵד לְךָ שָׁמָּה" יַחְזֹר עַל הָעֵדוּת. וְיִתָּכֵן שֶׁיַּזְכִּיר כִּי יִתֵּן מִמֶּנָּה בַּמִּזְבֵּחַ הַפְּנִימִי שֶׁהוּא מֻנָּח לִפְנֵי אֲרוֹן הָעֵדוּת, כִּי כֵן יֹאמַר בְּפָרָשַׁת וַיַּקְהֵל (ראה להלן מ ה): **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND THOU SHALT PUT OF IT BEFORE THE TESTIMONY IN THE TENT OF MEETING, WHERE I WILL MEET WITH THEE. We may possibly explain that Scripture mentions here all the [various] regulations concerning the burning of the incense. It thus states that he should burn of it *before the Testimony* in the Holy of Holies, which refers to the incense burnt on the Day of Atonement, and that he should also burn of it *in the Tent of Meeting*, [referring to that burnt] every day. The phrase, *where I will meet with thee* refers back to [*before*] *the Testimony* [from where He spoke to Moses]. It is possible that He refers to the putting of the incense on the inner altar which is set *before the* ark of the *Testimony*,²⁰² does not allude to the incense burnt on the Day of Atonement in the Holy of Holies, as explained above, but is instead to be understood as follows: “*and thou shalt put of it* [daily] on the inner altar which is set in the Tent of Meeting *before the Testimony* in the Holy of Holies.” as He says in the section of *Vayakheil*.²⁰³ (40:5): *And thou shalt set the golden altar for incense before the ark of Testimony*. footnotes: ²⁰² In this way the phrase before the Testimony ²⁰³ It is in the section of Pekudei