## Sforno on Exodus Chapter 30

###### Sforno on Exodus 30:1:1
[Sforno on Exodus 30:1:1](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/30:1:1)

**מִזְבֵּחַ מִקְטַר קְטֹרֶת.** שֶׁיַּסְפִּיק בּוֹ מְעַט אֵשׁ לִקְטֹרֶת בִּלְבָד, וְלֹא יִצְטָרֵךְ לִהְיוֹת חָלוּל וּלְמַלְּאוֹתוֹ בַּאֲדָמָה, כְּמוֹ שֶׁהֻצְרַךְ לְמִזְבַּח הָעוֹלָה לַעֲשׂוֹת הָאֵשׁ תָּמִיד עַל הָאֲדָמָה. אֲבָל הָיָה הָאֵשׁ בָּזֶה הַמִּזְבֵּחַ עַל צִפּוּיוֹ שֶׁהָיָה שֶׁל זָהָב, וּבִהְיוֹת הָאֵשׁ מוּעָט לֹא הִסְפִּיק לִשְׂרוֹף אֶת גֶּרֶם הַמִּזְבֵּחַ שֶׁהָיָה שֶׁל עֵץ. וְלֹא הֻזְכַּר זֶה הַמִּזְבֵּחַ עִם שְׁאָר הַכֵּלִים בְּפָרָשַׁת תְּרוּמָה, כִּי לֹא הָיְתָה הַכַּוָּנָה בּוֹ לְהַשְׁכִּין הָאֵל יִתְבָּרַךְ בְּתוֹכֵנוּ, כְּמוֹ שֶׁהָיָה הָעִנְיָן בִּשְׁאָר הַכֵּלִים, כַּאֲמָרוֹ (שמות כה:ח-ט) "וְשָׁכַנְתִּי בְּתוֹכָם, כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אוֹתְךָ אֵת תַּבְנִית הַמִּשְׁכָּן וְאֵת תַּבְנִית כָּל כֵּלָיו". גַּם לֹא הָיָה עִנְיָנוֹ לְהוֹרִיד מַרְאֵה כְבוֹדוֹ בַּבַּיִת, כְּעִנְיַן מַעֲשֵׂה הַקָּרְבָּנוֹת, כַּאֲמָרוֹ (שמות כט:מג) "וְנֹעַדְתִּי שָׁמָּה לִבְנֵי יִשְׂרָאֵל", וְכֵן הֵעִיד מֹשֶׁה רַבֵּינוּ בְּאָמְרוֹ (ויקרא ט:ו) "זֶה הַדָּבָר אֲשֶׁר צִוָּה ה' תַּעֲשׂוּ, וְיֵרָא אֲלֵיכֶם כְּבוֹד ה'". אֲבָל הָיָה עִנְיַן זֶה הַמִּזְבֵּחַ לְכַבֵּד אֶת הָאֵל יִתְבָּרַךְ אַחֲרֵי בוֹאוֹ לְקַבֵּל בְּרָצוֹן עֲבוֹדַת עַמּוֹ בְּקָרְבְּנוֹת הַבֹּקֶר וְהָעֶרֶב, וּלְשַׁחֵר פָּנָיו בְּמִנְחַת קְטֹרֶת, עַל דֶּרֶךְ (דברי הימים א טז:כט) "הָבוּ לַה' כְּבוֹד שְׁמוֹ, שְׂאוּ מִנְחָה וּבֹאוּ לְפָנָיו".

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מזבח מקטר קטורת, he will put only a minimal amount of fire on that altar in order to burn the incense thereon. This altar did not have to be hollow, filled with earth, as was the copper altar which was filled with earth in order that the supply of fire be on the earth, literally. On this altar the fire was kept on the gold overlay. Seeing that there was only a minimal amount of fire kept going thereon this did not damage or burn wood underneath the gold overlay.
 The reason that this altar has not been mentioned together with the major altar standing outside the sanctuary, details of which the Torah described in Parshat Terumah, is that this altar was not intended to ensure that the Shechinah made its permanent home among the Jewish people. The purpose of all the other furnishings in the Tabernacle was just that. (compare how G’d defined this purpose in Exodus 25,8-9) Its purpose was also not to attract the glory of the Lord into the Tabernacle, as was the purpose of all the other communal sacrifices burnt-offering, gift offerings, etc. Concerning G’d’s response to those offerings we had read in Exodus 29,43 ונועדתי שמה לבני ישראל, “and there I will meet with the Children of Israel.” Moses himself had confirmed that this was the purpose of the furnishings, etc., in the Tabernacle when he said: (Leviticus 9,6) “and as a result the glory of the Lord will become manifest to you.”
 The sole purpose of the golden altar was to honour G’d after He had accepted our service with goodwill mornings and evenings. We used this as a means to welcome His presence by presenting the incense. We find that Chronicles I 16,29 expresses this thought, David saying:הבו לה' כבוד שמו ובאו לפניו, “Ascribe to the Lord the glory of His name!”


###### Sforno on Exodus 30:4:1
[Sforno on Exodus 30:4:1](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/30:4:1)

**שְׁתֵּי צַלְעֹתָיו.** פֵּאוֹת הַגֹּבַהּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
שתי צלעותיו, at the upper corners.


###### Sforno on Exodus 30:4:2
[Sforno on Exodus 30:4:2](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/30:4:2)

**שְׁנֵי צִדָּיו.** צִדֵּי הָרֹחַב.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
שני צדיו, the side walls. [seeing that the altar was a cube, i.e. the sides were no longer than the length, I find this difficult. Ed.]


###### Sforno on Exodus 30:12:1
[Sforno on Exodus 30:12:1](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/30:12:1)

**וְנָתְנוּ אִישׁ כֹּפֶר נַפְשׁוֹ.** כִּי הֶכְרֵחַ הַמִּנְיָן בְּאִישֵׁי הָאָדָם הוּא מִצַּד הַהִשְׁתַּנּוּת הַקּוֹרֶה בְּאִישָׁיו מֵהֲוָיָה וְהֶפְסֵד, וְזֶה בְּסִבַּת חֶטְאָם, כְּאָמְרָם (שבת נה.) אֵין מִיתָה בְּלֹא חֵטְא. וּבְכֵן כָּל מִנְיָן הוּא מַזְכִּיר עָוֹן, לָכֵן יָאוֹת שֶׁיִּתֵּן כָּל אֶחָד כֹּפֶר נַפְשׁוֹ לִכְבוֹד הָאֵל יִתְבָּרַךְ, וְהוּא רַחוּם יְכַפֵּר עָוֹן, כְּאָמְרוֹ "לְכַפֵּר עַל נַפְשֹׁתֵיכֶם". וּלְזֶה אָמַר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כי תשא..ונתנו איש כפר נפשו, the need to count human beings stems from the fact that human beings are not the same each time, i.e. ever since death was decreed upon mankind this reflects sin. Prior to sin man, who was meant to live indefinitely, would be the same at each count. The sages have said that no one dies unless he had committed a sin (Shabbat 55). It follows that mention of a head count of people is an oblique reminder of man’s sin, his guilt. This being so, it is most appropriate that at the time of such count he should pay some ransom on behalf of his soul, his life, so that he will qualify for atonement. This also explains why the poor must not give less nor the rich more, as a soul’s ransom is not calculated in terms of the amount of money offered to G’d.


###### Sforno on Exodus 30:12:2
[Sforno on Exodus 30:12:2](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/30:12:2)

**הֶעָשִׁיר לֹא יַרְבֶּה וְהַדַּל לֹא יַמְעִיט.** כִּי בָּזֶה לֹא נִכָּר שֹׁעַ לִפְנֵי דָל.


###### Sforno on Exodus 30:18:1
[Sforno on Exodus 30:18:1](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/30:18:1)

**וְעָשִׂיתָ כִּיּוֹר.** גַּם זֶה הַכְּלִי לֹא הֻזְכַּר לְמַעְלָה עִם שְׁאָר הַכֵּלִים, כִּי לֹא הָיְתָה הַכַּוָּנָה בּוֹ לְהַשְׁכִּין שְׁכִינָה בַּמִּקְדָּשׁ כְּעִנְיַן הַכַּוָּנָה בְּאוֹתָם הַכֵּלִים כַּמְבֹאָר לְמַעְלָה, אֲבָל הָיְתָה הַכַּוָּנָה לְהָכִין אֶת הַכֹּהֲנִים לַעֲבוֹדָתָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ועשית כיור, this is another vessel which has not been mentioned before with the other vessels that were part of the Tabernacle. The reason is that the basin was not instrumental in attracting the presence of the Shechinah to the Tabernacle. Its function was merely preparatory to the priests’ service in the Tabernacle.


###### Sforno on Exodus 30:24:1
[Sforno on Exodus 30:24:1](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/30:24:1)

**וְשֶׁמֶן זַיִת הִין.** אֵין סָפֵק שֶׁזֹּאת הַקִּצְבָּה מֵהַשֶּׁמֶן לֹא הָיְתָה מַסְפֶּקֶת לָסוּךְ אֶת כָּל קִצְבַּת אוֹתָם הַבְּשָׂמִים. אֲבָל בִּשְּׁלוּ הַשֶּׁמֶן עִם מֵי בִּשּׁוּל הַבְּשָׂמִים, אוֹ הִצִּיפוּהוּ עַל מֵי שְׁרִיָּתָם עַד תֹּם הַמַּיִם עַל יְדֵי בִּשּׁוּל אוֹ עַל יְדֵי חֹם מוּעָט מִתּוֹךְ הַמַּיִם, וְנִשְׁאַר הַשֶּׁמֶן כְּמַעֲשֵׂה הָרוֹקְחִים. וּבָזֶה הָיְתָה מַחֲלֹקֶת בֵּין רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אִם הִסְפִּיק לְבַשְּׁלוֹ עִם מֵי בִּשּׁוּלָם אוֹ לְהַצִּיפוֹ עַל מֵי שְׁרִיָּתָם וּלְהַתִּיכָם בָּאֵד עַל יְדֵי חֹם מוּעָט (הוריות יא:).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ושמן זית הין, there can be no doubt that the small quantity of oil mentioned here could not have been sufficient to anoint all the sacred vessels mentioned here including the Tabernacle itself. This could only have been achieved if merely a minute part of each vessel had to be covered with that oil, or, if the quantity of anointing oil mentioned here had been placed in a large container with water and had first been boiled in it, so that the thinned down version was used to accomplish what is described here as “anointing.” There is a disagreement of how precisely this was done in Horiyot 11.


###### Sforno on Exodus 30:25:1
[Sforno on Exodus 30:25:1](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/30:25:1)

**רֹקַח מִרְקַחַת.** רִקּוּחַ שֶׁל רִקּוּחַ, שֶׁנִּרְקַח הַשֶּׁמֶן בַּמַּיִם הַמְרֻקָּחִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
רוקח מרקחת, a mixture of spices of a mixture of same, i.e. the result of two mixtures, having been boiled in water after having been mixed thoroughly with the other listed ingredients.


###### Sforno on Exodus 30:31:1
[Sforno on Exodus 30:31:1](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/30:31:1)

**יִהְיֶה זֶה לִי לְדֹרֹתֵיכֶם.** שֶׁלֹּא יְקַבֵּל הֶפְסֵד.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
יהיה זה לי לדורותיכם, this oil of holy anointing for Me will last throughout your generations.


###### Sforno on Exodus 30:34:1
[Sforno on Exodus 30:34:1](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/30:34:1)

**קַח לְךָ סַמִּים.** הַנִּזְכָּרִים בְּשֶׁמֶן הַמִּשְׁחָה וְהֵם מוֹר, קָנֶה וְקִנָּמוֹן וְקִדָּה, וְעִם אֵלֶּה נָטָף וּשְׁחֵלֶת וְחֶלְבְּנָה, וְעִמָּהֶם סַמִּים הַנּוֹדָעִים לְתִקּוּן הַסַּמִּים הַנִּזְכָּרִים, כְּמוֹ שֶׁנּוֹדַע אֵצֶל הָרוֹקְחִים שֶׁהַשִּׁבֹּלֶת דֶּרֶךְ מָשָׁל הוּא מְתַקֵּן הָרֵיאוֹבַרְבִּיר"ו וְאֶבֶן הַמֶּלַח תְּתַקֵּן הָאַגְרִיק"ו וְדוֹמֵיהֶם, וְקִבְּלוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (כריתות ו.) שֶׁמְּתַקְּנֵי הַסַּמִּים הַנִּזְכָּרִים הֵם שִׁבֹּלֶת נֵרְדְּ וְכַרְכּוֹם וָקֹשְׁט.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
קח לך סמים, the ones already mentioned in connection with the oil of anointing in verse 23-24 plus the three mentioned in this verse, i.e. נטף, שחלה, חלבנה, and in addition to these some other spices known to act as improving the mixture of those already listed. According to our sages in Keritut 6 Shibbolet, Nerd, Karkom and Kosht were such spices which when blended in with the ones listed in the Torah already would provide the balance of fragrance the Torah wanted to achieve. [The problem facing commentators is the fact that even when we add all the spices or oils mentioned in this chapter together, even assuming that frankincense is one of them, we only arrive at a total of eight, whereas traditionally there were supposed to be 11 as we mention in our daily prayer of Pittum haketoret. Ed.]


###### Sforno on Exodus 30:34:2
[Sforno on Exodus 30:34:2](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/30:34:2)

**וּלְבוֹנָה זַכָּה.** שֶׁהִיא בִּלְתִּי צְרִיכָה תִּקּוּן, וּבְכֵן הֵם אַחַד עָשָׂר סַמָּנִים שֶׁמָּנוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה לִפְטוּם הַקְּטֹרֶת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ולבונה זכה, this pure frankincense did not need to be mixed with any other ingredient to achieve the Torah’s purpose as part of the incense. This helps us arrive at the number 11 our sages state were contained in the mixture presented on the golden altar.


###### Sforno on Exodus 30:35:1
[Sforno on Exodus 30:35:1](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/30:35:1)

**רֹקַח.** שֶׁיִּקְלֹט כָּל אֶחָד מֵהַסַּמִּים זֶה מִזֶּה, וְיַעֲשֶׂה מֵהַכֹּל מֻרְכָּב אֶחָד.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
רקח, each of whom would collect different spices and after mixing them all they would become


###### Sforno on Exodus 30:35:2
[Sforno on Exodus 30:35:2](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/30:35:2)

**מַעֲשֵׂה רוֹקֵחַ.** שֶׁיִּהְיֶה כָּל אֶחָד מֵהַסַּמִּים כָּתוּשׁ כְּפִי הָרָאוּי לוֹ, כִּי לֹא יָאוֹת לְכָל אֶחָד מֵהַסַּמִּים אֹפֶן אֶחָד מֵהַכְּתִישָׁה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מעשה רוקח, crushed, mixed, etc., a druggist’s handiwork. These various spices did not undergo uniform treatment at the hands of the spicer, druggist..


###### Sforno on Exodus 30:35:3
[Sforno on Exodus 30:35:3](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/30:35:3)

**מְמֻלָּח.** שֶׁיִּהְיוּ הַסַּמִּים מְעֹרָבִים הֵיטֵב, שֶׁלֹּא יְהֵא אֶחָד מֵהֶם נִבְדָּל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ממולח, thoroughly mixed, none of its ingredients remaining identifiable as separate substances.


###### Sforno on Exodus 30:35:4
[Sforno on Exodus 30:35:4](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/30:35:4)

**טָהוֹר.** מְנֻקֶּה מִכָּל פְּסֹלֶת. וְהֻצְרַךְ לָזֶה מִפְּנֵי שֶׁהַהַקְטָרָה הָיְתָה נַעֲשֵׂית בְּעֶצֶם הַבֹּשֶׂם, אֲבָל בְּשֶׁמֶן הַמִּשְׁחָה לֹא הֻצְרַךְ לָזֶה מִפְּנֵי שֶׁלֹּא הָיוּ גַּרְמֵי הַבְּשָׂמִים מְעֹרָבִים בַּשֶּׁמֶן כְּלָל:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
טהור. refined to such a degree that it did not contain any foreign substances. The reason why this was of the essence was the fact that the burning up of the incense consisted of burning up the actual spices, derivatives or auxiliaries not being a part of that sacrifice at all. However, with the oil of anointing these extreme precautions did not apply seeing that it was in the nature of the ingredients that auxiliary components were not mixed with it or attached to it before the oil became refined.