AND THOU SHALT MAKE AN ALTAR TO BURN INCENSE UPON. The word miktar (to burn) is an infinitive.¹ It is like the word u-mishlo’ach (and of sending)² in and of sending portions one to another (Esth. 9:19).

footnotes: ¹ In the form of a noun. See Weiser. Also see I.E.’s short commentary. ² Which is an infinitive in the form of a noun.

A CUBIT. The altar was a half a cubit higher than the table.³ Perhaps it was similarly half a cubit higher than the menorah.⁴ The altar⁵ was aligned with the cherubim⁶ which spread their wings upward.

footnotes: ³ Of showbread. The table was a cubit and a half high. ⁴ In other words, the menorah, like the table, was a cubit and a half high. The Torah does not give the height of the menorah. I.E. believes that it is possible that the menorah was the height of the table for aesthetic purposes. ⁵ Which stood in the sanctuary. ⁶ Which stood in the Holy of Holies.

AND THOU SHALT OVERLAY IT WITH PURE GOLD. A top is mentioned with regard to the altar of incense. Scripture does not mention a top with regard to the brass altar.⁷ The altar⁸ was called the golden altar⁹ because it was overlaid with gold. The same applies to The pure table (Lev. 24:6).¹⁰ It is like the pure candlestick (Lev. 24:4).¹¹ means the table made of pure gold.

footnotes: ⁷ The altar of burnt offerings, which stood in the courtyard. This altar did not have a top. It was hollow and filled in with earth (Rashi). ⁸ Of incense. ⁹ See Ex. 3:38; Num. 4:11. ¹⁰ It was made of acacia wood but is referred to as the pure (gold) table because it was overlaid with gold. See Ex. 25:23,24. ¹¹ The meaning of which is, the candlestick made of pure gold. See I.E. on Ex. 25:31. Similarly the pure table

UPON THE TWO SIDES OF IT. Scripture states this¹² following upon the two sides thereof. in order to be especially clear.

footnotes: ¹² Upon the two sides of it

[WHEREWITH.] THE heh at the end of the word ba-hemmah (wherewith) is superfluous,¹³ is a variant of ba-hem. as I have already noted,¹⁴ since hemmah is penultimately accented.¹⁵ were an integral part of the word the word would be ultimately accented. See I.E. on Ex. 1:1 and the notes thereto.

footnotes: ¹³ Ba-hemmah ¹⁴ See I.E. on Ex. 1:1 and the notes thereto. ¹⁵ If the heh

AND THOU SHALT MAKE THE STAVES OF ACACIAWOOD. And overlay them with gold like the staves of the ark.¹⁶

footnotes: ¹⁶ Ex. 25:13.

AND THOU SHALT PUT IT BEFORE THE VEIL. On the outside.¹⁷

footnotes: ¹⁷ On the outside of the veil, i.e., in the sanctuary rather than in the Holy of Holies.

BEFORE THE ARK-COVER. The altar should be aligned with the ark cover.

AND AARON SHALL BURN THEREON INCENSE OF SWEET SPICES. Along with other spices (besamim).¹⁸ (incense of sweet spices).” I.E. explains that the incense consisted of sammim (sweet spices) plus besamim (spices). I.E.’s comment is based on Ex. 25:6, which reads, spices (besammim) for the anointing oil, and for the sweet incense (ketoret sammim). See I.E. on the latter. It is possible that the sammim (sweet spices) were the most important ingredient.¹⁹ is not mentioned in its name and the incense is called ketoret sammim. It is also possible that Scripture mentions sammim²⁰). (spices) in order to distinguish between the compounds,²¹ as one of the compounds²² consisted only of besamim (spices). It did not contain sammim (sweet spices).²³) consisted of sweet spices plus spices. Hence only the former is mentioned in its name.

footnotes: ¹⁸ Our verse reads, “And Aaron shall burn upon them ketoret sammim ¹⁹ Hence the word besamim ²⁰ With regard to the incense of sweet spices (ketoret sammim ²¹ The anointing oil and the incense of sweet spices. ²² The anointing oil. ²³ While the incense of sweet spices (ketoret sammim

[WHEN HE DRESSETH.] When he fixes the wick and the oil.

LIGHTETH THE LAMPS. Scripture employs be-he’alot²⁴, which means to go up. for lighting because the flame of the wick goes up. Be-he’alot is clearly a transitive verb.²⁵

footnotes: ²⁴ From the root ayin, lamed, heh ²⁵ Meaning to cause a flame to go up.

A PERPETUAL INCENSE. When they offer burnt offerings.²⁶ Scripture therefore says, throughout your generations.²⁷

footnotes: ²⁶ The law concerning the bringing of incense is contingent on the bringing of offerings. The law is suspended when offerings are not brought. Hence incense was offered only at Sinai, where Israel offered sacrifices. See I.E. on Ex. 29:42 (Krinsky). ²⁷ The meaning of which is, following your entrance into Canaan. See I.E. on Ex. 29:42.

YE SHALL OFFER NO STRANGE INCENSE. An incense which is not its exact duplicate.²⁸

footnotes: ²⁸ An incense which is not made exactly in accordance with the prescription that Scripture lays down for the incense. See verse 34.

AND AARON SHALL MAKE ATONEMENT UPON THE HORNS OF IT ONCE IN THE YEAR. On the tenth day of the seventh month.²⁹

footnotes: ²⁹ The Day of Atonement.

[OF ATONEMENT.] The reference is to the blood of the bullock³⁰ and the blood of the he-goat.³¹ The aforementioned is a yearly obligation. There is no reason for Scripture to mention the blood of the bullock brought by the anointed high priest when he sins and the blood of the bullock brought by the congregation when they sin.³² For they are not placed on the horns of the altar at fixed times.³³ They are placed there only on rare occasions.³⁴

footnotes: ³⁰ Brought by the high priest on the Day of Atonement. See Lev. 16:3,6,18. ³¹ Brought by the people on the Day of Atonement. See Lev. 16:9,18. ³² The blood of these two offerings was also placed on the corners of the altar of incense. See Lev. 4:1-21. ³³ As is the blood of the above-mentioned Day of Atonement offerings. ³⁴ When the high priest or congregation sins.

May the name of the exalted God be eternally blessed. He did every good for Israel.

To His messenger³⁵ He revealed every secret In the Torah portion called Ki Tissa.

footnotes: ³⁵ Moses.

[WHEN THOU TAKEST THE SUM.] Scripture³⁶ begins to explain the law of the atonement money which each and every one is obligated to give. The atonement money was not a free will offering.³⁷ Scripture makes mention of the atonement money here because it notes above³⁸ that atonement shall be made [upon the horns of the altar of incense] once a year. The atonement money was, as I will explain, similarly to be given once a year. The description of the laver and its base follow next³⁹ because they are not to be made from free will gifts of the congregation but only from the mirrors of the women who performed tasks.⁴⁰ Scripture also mentions the anointing oil⁴¹ and the sweet incense,⁴² for the princes alone brought them.⁴³ Now since Scripture mentions the anointing oil it mentions the vessels which were anointed.⁴⁴ Scripture also mentions the great craftsman, the perfumer,⁴⁵ and the one whose counsel guided those who constructed the entire tabernacle, namely, Bezalel and Oholiab [who was with him].⁴⁶ Scripture mentions the Sabbath⁴⁷ in order to warn the Israelites at the beginning⁴⁸ not to do God’s work⁴⁹ on the Sabbath. Scripture next⁵⁰ records the prayer offered by Moses before he came down from the mountain. However, it first had to mention the making of the golden calf⁵¹ so that we would know why Moses prayed. Scripture then tells of Moses’ descent from the mountain,⁵² the burning of the calf,⁵³ and Moses’ return to the mountain to pray for Israel a second time.⁵⁴ Scripture mentions that Moses’ anger caused him to move his tent outside the camp of Israel.⁵⁵ However, some say that Scripture records what happened.⁵⁶ Scripture then mentions Moses’ great glory, namely, that Moses saw God’s glory.⁵⁷ It tells us that God then commanded Moses to descend and hew out tablets.⁵⁸ It informs us that God inscribed the tablets a second time.⁵⁹ Scripture mentions⁶⁰ the conditions upon which God made a treaty with Israel.⁶¹ These conditions are recorded in the Torah portion Ve-Ellaeh Ha-Mishpatim.⁶² Scripture then mentions that the skin of Moses’ face shone when Moses came down from the mountain with the tablets of the covenant in his hand.⁶³ Rabbi Saadiah Gaon says that the atonement money was an annual obligation upon Israel. It was obligatory whether their king counted them or not.⁶⁴ Saadiah Gaon offers the census taken by Moses in the desert as proof.⁶⁵. According to Saadiah the reference is to the annual tax instituted by Moses in the desert. Hence the paraphrase “the tax of Moses in the desert.” Saadiah says that the money collected was used for the congregational sacrifices, the construction of the laver, the making of the anointing oil, and the sweet incense. Part of it was also given to the Sanhedrin.⁶⁶ Bezalel and Oholiab allude to this.⁶⁷ [WHEN THOU TAKEST THE SUM.]⁶⁸ literally means when you lift up. It is customary for the accountants who are intimate with the details of an account to itemize upon pages. However they write the sum of all the items⁶⁹ at the head of the page.⁷⁰ Some say that the plague which occurred in the days of David⁷¹ struck because Israel did not offer a ransom for their soul. If this is true it refutes the opinion of Saadiah Gaon.⁷²

footnotes: ³⁶ Now. ³⁷ Everything described up to now was made from donations. See Ex. 25:2. ³⁸ Verse 10. ³⁹ Verses 17-21. ⁴⁰ Ex. 38:8. This contrasts with the atonement money which every male over 20 was obligated to give. ⁴¹ Verses 22 and 33. ⁴² Verses 34-38. ⁴³ In contrast to the atonement money which every male over 20 gave and the mirrors which only the serving women donated. ⁴⁴ With this oil. Chapter 31:7-11. ⁴⁵ The reference seems to be to Bezalel. However, it might refer to Moses. See Krinsky. ⁴⁶ Ex. 31:1-6. ⁴⁷ Ex. 31:12-17. ⁴⁸ Before they started to work on the tabernacle. ⁴⁹ The construction of the tabernacle. ⁵⁰ Ex. 32:11-14. ⁵¹ Ex. 32:1-10. ⁵² Ex. 32:14. ⁵³ Ex. 32:20. ⁵⁴ Ex. 32:31,32. ⁵⁵ Ex. 33:7. The first part of the clause is an assumption. See next note. ⁵⁶ That Moses removed his tent from Israel. In other words, Scripture did not intend to imply that Moses was angry at Israel and therefore removed his tent from their midst. It merely records what happened. ⁵⁷ Ex. 33:23. What I.E. must mean by “that Moses saw God’s glory” is that God promised Moses that he would show him His glory. Moses actually saw God’s glory after he hewed out the second pair of tablets. See Chapter 34. ⁵⁸ A second set of tablets. See Ex. 34:1. ⁵⁹ Ex. 34:1,28. ⁶⁰ Ex. 34:11-26. ⁶¹ Ex. 34:27. ⁶² These conditions are the same ones that are first mentioned in Ex. 23:12-33. See I.E. on Ex. 24:11 and the notes thereto. ⁶³ Ex. 34:29. ⁶⁴ In other words, it was obligatory whether or not the people were counted. ⁶⁵ II Chron. 24:6 refers to the money collected to repair the temple as the tax of Moses ⁶⁶ In later times. ⁶⁷ Ex. 31:1-11 tells us that Bezalel and Oholiab were given the charge of constructing the tabernacle. Scripture tells of this here because part of the atonement money was given to them. Bezalel and Oholiab were the equivalent of the Sanhedrin because they were in charge of constructing the tabernacle. ⁶⁸ Ki Tissa ⁶⁹ Of any particular page. ⁷⁰ Hence Scripture speaks of raising up the sum, for the sum is raised to the top of the page. See I.E. on Gen. 41:13 and the notes thereto. ⁷¹ II Sam. 24. ⁷² According to Saadiah there was an annual obligation to give half a shekel as a ransom for one’s soul. Now if this is an annual obligation it is highly unlikely that David forgot to collect it when he counted the people (Weiser).

[WHEN THOU NUMBEREST THEM.] The meaning of that there be no plague among them, when thou numberest them is: if they do not give atonement money at the very moment of the numbering, a plague will strike. However, Yefet says it means that if they are numbered and do not give their ransom, they will fall before their enemies when they go to war.⁷³ refers to defeat by their enemies.

footnotes: ⁷³ In other words, that there be no plague among them, when thou numberest them

THIS. This amount. It is similar to And this thou shalt make it⁷⁴ (Gen. 6:15).⁷⁵

footnotes: ⁷⁴ Translated literally. ⁷⁵ The meaning of which is, and this size thou shalt make it. In other words, here too “this” is an abridged form.

[EVERY ONE THAT PASSETH.] The meaning of every one that passeth is everyone who passes his twentieth year. Twenty years is about three weeks of years [almost twenty-one years].⁷⁶ A person’s mind is then fully developed. His body also no longer grows in height.⁷⁷

footnotes: ⁷⁶ According to I.E. the number seven has a special significance. See I.E. on Gen. 8:5 and the notes thereto. ⁷⁷ A person is then mentally and physically mature.

[GERAHS.] These gerahs⁷⁸ is related to the word gargir [berry or pit]. refer to the pits of a carob.⁷⁹ weighed the same as a pit of a carob.

footnotes: ⁷⁸ According to I.E. the word gerah ⁷⁹ A gerah

EVERY ONE…THAT ARE NUMBERED. Pekudim (that are numbered) is active.⁸⁰ is a passive form. However, it is to be interpreted as an active. Pekudim is to be rendered, that number. Rashi on verse 13 similarly comments: “Those who count.” Vat. Ebr. 38 and other editions of I.E. read, “Pekudim is passive.” In other words, contra Rashi, pekudim is to be rendered, that are numbered.

footnotes: ⁸⁰ Pekudim

THE RICH. Scripture explains why the rich shall not give more, and the poor shall not give less. The reason for this is that the money is an atonement for one’s soul.⁸¹

footnotes: ⁸¹ All souls are equally precious. See Krinsky.

AND THOU SHALT TAKE…AND SHALT APPOINT IT FOR THE SERVICE OF THE TENT OF MEETING. This is explained in the Torah portion Ve-Ellah Pekude.⁸²

footnotes: ⁸² Ex. 38:25-28 tells us what the atonement money was used for, namely, to make sockets and hooks.

[THAT IT MAY BE A MEMORIAL FOR THE CHILDREN OF ISRAEL.] For the tabernacle stood only upon sockets which were made from the atonement money⁸³ as a memorial for the children of Israel.

footnotes: ⁸³ Ex. 38:27.

AND THE LORD SPOKE. A new section begins here.⁸⁴ (Meijler). It is possible that I.E. had before him manuscripts of the Pentateuch in which verse 17 did not start a new section. Hence I.E. pointed out that it opens a new section (Filwarg).

footnotes: ⁸⁴ Hence verse 17 opens with And the Lord spoke

AND THE BASE THEREOF. Kanno means the base thereof.⁸⁵. The bases that Solomon made⁸⁶ proves this.⁸⁷ [Solomon] upon the bases (mekhonot). We thus see that kanno means mekhonoto; i.e., kanno means its base. Now Scripture states that the laver was placed between the tent of meeting and the altar. This shows that the altar was not adjacent to the door of the tent but was close to it The altar was placed in the center⁸⁸ and was aligned with the altar of incense.⁸⁹ The laver was placed between the tent and the altar, towards one of the sides.⁹⁰ 59b, similarly writes: “The laver was removed a little toward the south.” However, Scripture does not mention this.⁹¹. However, it does not identify which altar it is referring to. I.E. points out that the reference is to the altar of the burnt offering, for it is illogical to assume that the laver was placed in the sanctuary between the tent of meeting and the altar of incense. It does not seem logical for the laver to be aligned with the altar of incense⁹² and thus be aligned with the ark cover.⁹³

footnotes: ⁸⁵ Hebrew, mekhonoto ⁸⁶ For the lavers. ⁸⁷ II Chron. 4:14 reads, and the lavers made he ⁸⁸ Of the courtyard, which faced the front of the tabernacle. ⁸⁹ Which was aligned with the door of the tabernacle. ⁹⁰ It was not centered between the altar and the opening of the tabernacle. Rashi, quoting Zebachim ⁹¹ Scripture does not mention the place of the laver (Weiser). Or, Scripture does not mention that the laver was off center (Meijler). According to Filwarg and Krinsky, I.E. discusses the altar mentioned in our verse. Scripture states, and thou shalt put it between the tent of meeting and the altar ⁹² This would be the case if the laver was placed directly between the altar and the opening of the tent of meeting. ⁹³ For it is unseemly to wash oneself before the ark.

SHALL WASH. Scripture mentions that the laver was necessary because of those who served in the tabernacle, namely, Aaron and his sons and their descendants. Moses is not now mentioned, as Moses alone used the laver as long as he lived.⁹⁴ However, Scripture mentions Moses’ use of the laver when it describes the actual setting up of the laver.⁹⁵

footnotes: ⁹⁴ His descendants who were not priests, did not use the laver. ⁹⁵ See Ex. 40:31.

WHEN THEY GO INTO THE TENT OF MEETING, THEY SHALL WASH WITH WATER. The meaning of yirchatzu mayim⁹⁶ is they shall wash with water.⁹⁷. In other words, yirchatzu mayim means yirchatzu rechitzat mayim, for the noun rechitzat is implied in the verb yirchatzu (Filwarg). In his short commentary I.E. notes that yirchatzu mayim is short for yirchatzu ba-mayim. He might mean the same here. The reason the hands and feet have to be washed is that they are the active parts of the body.⁹⁸. They are the parts of the body that are usually soiled. Vat. Ebr. 38 reads, ha-pu’alim, the ones acted upon, i.e., being washed. According to this reading we should render: The meaning of yirchatzu mayim is, they shall wash with water, for it is the hands and feet that are being washed. There are many such instances.⁹⁹

footnotes: ⁹⁶ Literally, they shall wash water. Hence I.E.’s comment. ⁹⁷ In Hebrew, rechitzat mayim ⁹⁸ Hebrew, ha-po’alim ⁹⁹ Where a verb is implied or where a preposition is missing. See note 94.

ורחצו (And they shall wash) - He reiterated and mentioned it another time [he had already written so in verse 19], to instruct that they should do so always [for future generations]. Or, he mentioned this [to add a punishment to the warning, to indicate] that if they do not do so, they are liable to death [as it is stated 'and they shall not die'; and so Rashi explains].

MOREOVER THE LORD SPOKE. This is a section unto itself.¹⁰⁰

footnotes: ¹⁰⁰ See note 82.

TAKE THOU ALSO UNTO THEE. Kach lekha (take unto thee) is similar to lekh leha (get thee out) (Gen. 12:1) and u-kechu lakhem tzon (and take you lambs) (Ex. 12:21).¹⁰¹ (plural, lakhem) follows the word for emphasis. According to the plain meaning of the text, aseh lekha saraf (make thee a fiery serpent) (Num. 21:8)¹⁰² indicates that Moses had to bear the expense of making the fiery serpent. Lekha should be interpreted as mishelkah (from what is yours). See Avoda Zara 44a. and also pesal lekha (hew thee) (Ex. 34:1)¹⁰³ indicates that Moses was to keep the chips from the tablets. See Nedarim 37b, pesolatan shelkha yehe. are similar,¹⁰⁴ for such is the way of the Hebrew language.¹⁰⁵ (to you) to a verb for emphasis.

footnotes: ¹⁰¹ In that the word lekha ¹⁰² According to the rabbis the word lekha ¹⁰³ According to the rabbis the word lekha ¹⁰⁴ According to the Midrash. ¹⁰⁵ It is Hebrew style to add the word lekha

[MYRRH.] The word mor (myrrh) is difficult.¹⁰⁶ Saadiah Gaon translated it as musk. It thus does not come from trees¹⁰⁷ I.E. probably means plants. Nahmanides reads, “It thus is not a spice,” rather than, “It thus does not come from trees.” even though it has a pleasant odor.¹⁰⁸ Perhaps this is the reason Scripture separates it from the spices. For Scripture states, I have gathered my myrrh with my spice (Cant. 5:1). Myrrh is thus gathered.¹⁰⁹ Those who provide musk say that it is produced in the throat of a deer.¹¹⁰ Behold,¹¹¹. Scripture states, And my hands dropped with myrrh (Cant. 5:5).¹¹² Perhaps this is the case when the myrrh is wet.¹¹³.

footnotes: ¹⁰⁶ It is difficult to ascertain its meaning. ¹⁰⁷ As do the other ingredients of the anointing oil. Musk is an animal product. By trees ¹⁰⁸ As the other ingredients of the anointing oil do. ¹⁰⁹ In other words, Cant. 5:1 indicates that musk is gathered. Thus, contrary to Saadiah, it appears to be a plant product. ¹¹⁰ It is thus not gathered. ¹¹¹ An additional reason not to identify musk with mor ¹¹² However, musk is dry (Filwarg). ¹¹³ In other words, Cant. 5:5 refers to wet mor

[THE CHIEF SPICES.] Scripture reads besamim rosh (the chief spices)¹¹⁴ literally means head spices, hence I.E.’s comment. to indicate that the top of each spice¹¹⁵ is to be taken. The top of the spice is of a much better quality than that which remains at the end. [AND OF SWEET CINNAMON.]¹¹⁶. Having said kinnemon (cinnamon), what reason is there for Scripture to add besem (sweet)?¹¹⁷ is redundant, for kinnemon is a type of spice (bosem). It is possible that Scripture reads, ve-kinnemon besem, because the cinnamon had to be of the best quality. The same also applies to the calamus.¹¹⁸ (and sweet calamus). The same question that was raised regarding ve-kinnemon besem can be raised here; i.e., having stated keneh, why add bosem? [HALF SO MUCH, EVEN TWO HUNDRED AND FIFTY.] The ancients, of blessed memory, said that all the ingredients were of equal weight.¹¹⁹. See Keritot 5a. Krinsky points out that the Rabbinic comment applied only to cinnamon and not to calamus, for according to the rabbis 250 shekalim-weight of calamus was used in the anointing oil. See Keritot 5a. Krinsky tries to limit I.E.’s remarks to the cinnamon. However, he admits that he is pressing the point, for I.E. reads “all,” and the meaning of “all” is all the ingredients. We will accept what they say. However, we do not know why Scripture says, half so much even two hundred and fifty.¹²⁰ of sweet cinnamon was used. I do not understand the reason for the halves¹²¹. According to the rabbis, the reason for bringing the cinnamon in two halves was to gain the overweights. We thus read, “Said Rabbi Judah: Why are the five hundred shekels of sweet cinnamon taken in two portions of two hundred and fifty each? Since the total quantity is five hundred, why not bring the whole at a time? From the fact that the cinnamon is brought in two portions we may infer that there was an overweight each time (that is, the division was for the purpose of adding a greater overweight of cinnamon)” (Keritot 5a, Soncino translation). for it is the practice in all of the lands of the Ishmaelites not to add even the weight of a mustard seed to anything being weighed. They most certainly do not add anything to any ingredient used in the work of a perfumer.¹²²

footnotes: ¹¹⁴ Besamim rosh ¹¹⁵ The top of each plant. ¹¹⁶ Hebrew, ve-kinnemon besem ¹¹⁷ In other words, the phrase ve-kinnemon besem ¹¹⁸ Scripture reads, u-keneh bosem ¹¹⁹ Each type of spice used in the anointing oil weighed 500 shekalim ¹²⁰ If 500 shekalim ¹²¹ That is, why the cinnamon was brought in two halves, each consisting of 250 shekalim ¹²² I.E. assumes that what was common practice in his day was also common practice in Rabbinic times.

CASSIA. We know from tradition¹²³ 6a. that kiddah is cassia.

footnotes: ¹²³ Keritot

AND THOU SHALT MAKE IT…A PERFUME COMPOUNDED AFTER THE ART OF THE PERFUMER. Rokach mirkachat (a perfume compounded after the art of the perfumer) is similar to miktar ketoret (to burn incense) (v. 1).¹²⁴ is an infinitive in the form of a noun. So is miktar (see I.E. on verse 1). Thus rokach mirkachat means to make a perfume. See I.E.’s short commentary on Exodus.

footnotes: ¹²⁴ Rokach

[IT SHALL BE A HOLY ANOINTING OIL.] This is what Scripture refers to next.¹²⁵ refers to the anointing oil.

footnotes: ¹²⁵ The next verse reads, And thou shalt anoint therewith. Therewith

AND THOU SHALT ANOINT THEREWITH THE TENT OF MEETING. This includes the entire tabernacle.¹²⁶ Our verse mentions the ark.¹²⁷ the most important object in the tent of meeting.

footnotes: ¹²⁶ Everything in the tabernacle. From I.E.’s short commentary. ¹²⁷ Here rather than in the following verses.

AND THE TABLE. The table is mentioned first¹²⁸ because it was the largest [object in the sanctuary] and it had many utensils. Scripture then mentions the menorah, which had many utensils.

footnotes: ¹²⁸ In our verse, which lists the objects to be anointed.

AND THE ALTAR OF BURNT-OFFERING. It had many vessels.¹²⁹

footnotes: ¹²⁹ Hence it is listed before the laver which, along with it, stood in the temple courtyard.

AND THOU SHALT SANCTIFY. With the anointing oil.

[WHATSOEVER TOUCHETH THEM SHALL BE HOLY.] We can derive the meaning of whatsoever toucheth them shall be holy from If one bear hallowed flesh¹³⁰ (Haggai 2:12), which, according to the plain meaning of the text, is be taken literally.¹³¹ means holy flesh. I.E. comments thus for it is possible to interpret the meaning as unclean flesh. See I.E. on Num. 11:18. The verse¹³² teaches: if holy flesh touches bread, pottage, wine, oil, or any food it¹³³ becomes holy. The same applies to the altar of burnt offering,¹³⁴ as Scripture also uses the term “most holy”¹³⁵ regarding it.¹³⁶

footnotes: ¹³⁰ The entire verse reads: If one bear hallowed flesh in the skirt of his garment, and with the skirt do touch bread, or pottage, or wine, or oil, or any food, shall it become holy? ¹³¹ In other words, hallowed flesh ¹³² Haggai 2:12. ¹³³ That which is touched. ¹³⁴ Whatever touches it becomes holy. ¹³⁵ Ex. 29:37. ¹³⁶ Hence whatever touches the altar becomes holy. See Ex. 29:37.

AND THOU SHALT ANOINT AARON AND HIS SONS. Alone, no one else.¹³⁷

footnotes: ¹³⁷ Even though they are relatives of Aaron (Krinsky).

THIS SHALL BE A HOLY ANOINTING OIL. All oil made according to this composition shall be used to anoint the seed of Aaron.¹³⁸

footnotes: ¹³⁸ In other words, “this” does not refer only to this very oil. It refers to any oil that is its exact duplicate.

SHALL IT NOT BE POURED. Rabbi Merinus¹³⁹ says that yisakh (poured)¹⁴⁰ (upon the flesh of man shall it not be poured) literally means, upon the flesh of man he shall not pour. has the same meaning as yusakh.¹⁴¹ is to be interpreted: upon the flesh of man shall it not be poured. Similarly, va-yisem (he was put)¹⁴² in and he was put in a coffin (Gen. 50: 26) has the same meaning as va-yusam.¹⁴³ [UPON THE FLESH OF MAN SHALL IT NOT BE POURED.] Scripture states, Upon the flesh of man shall it not be poured because it was customary in Israel for men and also for women to anoint themselves with oil. For Scripture states, but thou shalt not anoint thyself with oil (Deut. 28:40). It is prohibited for a priest and certainly for anyone else to anoint themselves with this oil, for the anointing oil was poured upon the head of the anointed.¹⁴⁴

footnotes: ¹³⁹ Jonah ibn Janach. ¹⁴⁰ Literally, he will pour. Al besar adam lo yisakh ¹⁴¹ The meaning of which is, it will not be poured. Thus al besar adam lo yisakh ¹⁴² Literally, he put. ¹⁴³ The meaning of which is, and he was put. See I.E. on Ex. 50:26 and the notes thereto. ¹⁴⁴ A high priest or a king.

ACCORDING TO THE COMPOSITION THEREOF. Oil composed of the exact amount of the above-listed¹⁴⁵ spices.

footnotes: ¹⁴⁵ Verse 22.

WHOSOEVER. The meaning of or whosoever putteth any of it on a stranger (zar) is: or whosoever putteth any of it on someone who is not of Aaron’s family.¹⁴⁶ refers to someone not of Aaron’s family. Saadiah Gaon, of blessed memory, says that Israel had a tradition that David and his seed should be anointed with the anointing oil. Other kings were not to be so anointed. The Gaon was compelled to explain thus because Zadok¹⁴⁷ took some of the anointing oil that was in the tent of meeting and used it to anoint Solomon.¹⁴⁸ Yefet says that on a stranger means on someone who is not an Israelite.¹⁴⁹ However, he was mistaken, for Scripture states, and the stranger¹⁵⁰ (zar) that draweth nigh shall be put to death (Num. 3:10). The meaning of the latter is: To the end that no stranger (zar), that is not of the seed of Aaron, draw near (Num. 17:5).¹⁵¹ refers to anyone not of Aaron’s family. Also translated literally. Others say¹⁵² 5a. So too Rashi. that this law¹⁵³. refers only to the oil made by Moses. However, this also does not appear to me to be correct. For Scripture first states, This shall be a holy anointing oil unto Me throughout your generations (v. 31).¹⁵⁴ Furthermore, the Pentateuch states (v. 33), Whosoever, compoundeth any like it,¹⁵⁵ indicates that Scripture speaks of a duplicate, and not the original anointing oil made by Moses. or whosoever putteth any of “a similarly compounded oil”¹⁵⁶ upon a stranger. Thus there is no difference between the anointing oil made by Moses and its duplicate which was made later. Scripture¹⁵⁷ does not apply to the Davidic dynasty. does not state, “except for the family of David.”¹⁵⁸ with the exception of the house of David shall be cut off from his people. I believe that all the commandments are obligatory on all the generations of Israel.¹⁵⁹ The law stating that no burnt offering should be offered in any but the chosen place¹⁶⁰ is an example.¹⁶¹ Nevertheless, we find that Gideon,¹⁶² Samuel,¹⁶³ and also Elijah at Mount Carmel¹⁶⁴ brought burnt offerings.¹⁶⁵ I mentioned Gideon¹⁶⁶ because he offered burnt offerings even though he was not a priest.¹⁶⁷ The same is true of Samuel.¹⁶⁸ The fact that he was descended from Korah¹⁶⁹ is of no avail. These acts were all based on temporary [ad hoc] rulings.¹⁷⁰. According to I.E. a prophet may temporarily suspend a law. We can say the same also with regard to Solomon. Solomon was anointed with the anointing oil on the temporary ruling of the prophet Nathan or Gad.

footnotes: ¹⁴⁶ In other words, zar ¹⁴⁷ The high priest. ¹⁴⁸ See I Kings 1:39. Solomon was not a descendant of Aaron. Thus anointing him apparently violated the dictates of our verse. Hence Saadiah’s interpretation. ¹⁴⁹ Hence it was possible to anoint Solomon with the anointing oil. ¹⁵⁰ Translated literally. ¹⁵¹ We thus see, contra Yefet, that zar ¹⁵² Keritot ¹⁵³ Whosoever putteth any of it on a stranger, he shall be cut off from his people ¹⁵⁴ The meaning of which according to I.E. is, oil later made according to this composition. See I.E. on verse 31. ¹⁵⁵ Like it ¹⁵⁶ “A similarly compounded oil” is I.E.’s paraphrase of “it.” ¹⁵⁷ I.E. now takes issue with Saadiah, who claims that whosoever putteth any of it on a stranger ¹⁵⁸ Scripture does not state whosoever putteth any of it on a stranger ¹⁵⁹ Thus the law prohibiting a stranger to use the anointing oil applied to the house of David. ¹⁶⁰ Deut. 12:13,14. ¹⁶¹ Of a law which is eternally binding. This law was in effect in all generations. ¹⁶² Jud. 6:20-24. ¹⁶³ I Sam. 7:9. ¹⁶⁴ I Kings 8:23. ¹⁶⁵ Even though this violated the law prohibiting offerings to be brought outside of the chosen place. ¹⁶⁶ Who lived before the temple was built and thus could not have violated the law against offering sacrifices in any but the chosen place. I.E. accepts the Rabbinic opinion that Elijah was a priest. Hence he was not bothered by Elijah’s offering sacrifices. ¹⁶⁷ And thus was prohibited from offering burnt offerings. ¹⁶⁸ He too was mentioned by I.E. because he offered burnt offerings even though he was not a priest. ¹⁶⁹ Who was a Levite. See I Chron. 6:1-23. ¹⁷⁰ Hebrew, hora’at sha’ah

TAKE UNTO THEE SWEET SPICES. The ancients,¹⁷¹ of blessed memory, received a tradition that there were eleven types of spices.¹⁷² 6b: “Rabbi Johanan said: Eleven kinds of spices were named to Moses at Sinai.” Now the verse¹⁷³ that notes that spices were to be used in the sweet incense¹⁷⁴ (besamim) for the anointing oil, and for the sweet incense. However, it nowhere lists which spices (besamim) were to be placed in the sweet incense. We thus see that Scripture relied on the oral tradition with regard to the ingredients of the sweet incense. does not list the spices that were to be used in the sweet incense. Scripture¹⁷⁵ mentions the sweet spices.¹⁷⁶. I.E.’s point is that Scripture does not at all mention the spices (besamim) used in the sweet incense. However, our verse does mention the sweet spices (sammim) that were used in the sweet incense. However, Scripture does not mention their weight.¹⁷⁷) we need tradition.

footnotes: ¹⁷¹ The rabbis of the Talmud. ¹⁷² Only four are mentioned in Biblical text. See Keritot ¹⁷³ Ex. 25:6. ¹⁷⁴ Ex. 25:6 reads: Spices ¹⁷⁵ In our verse. ¹⁷⁶ Hebrew, sammim ¹⁷⁷ Meijler. Their weight is given by tradition. Thus even with regard to the spices (sammim

[SWEET SPICES.] Scripture mentions sammim (sweet spices) a second time¹⁷⁸ because it wants to say: take the aforementioned sweet spices,¹⁷⁹ and along with them, take pure frankincense.

footnotes: ¹⁷⁸ In our verse. ¹⁷⁹ That is, take the just-mentioned sweet spices.

OF EACH SHALL THERE BE A LIKE WEIGHT. Each spice to be compounded by itself.¹⁸⁰ to mean alone. Thus according to I.E. the phrase bad be-vad yiheyeh (of each shall there be a like weight) means each one shall be alone, i.e., each spice to be compounded by itself. See Rashi. It shall then be mixed.¹⁸¹

footnotes: ¹⁸⁰ I.E. explains the word bad ¹⁸¹ With the other spices.

AND THOU SHALT MAKE…SEASONED WITH SALT. Memullach (seasoned with salt) means seasoned with salt from Sodom.¹⁸² 6a. The reference is to sea salt. See Baba Batra 20b. Others say that memullach means thinly ground. Or it is related¹⁸³ (or) to ulai (perhaps). See next note. to the word melechah (salt) in A salt land (Jer. 17:6).¹⁸⁴ means thinly ground. It is possibly related to the word melechah (salt) in A salt land (Jer. 17:6). Krinsky renders, A salt land, a cut-off land. He explains, “Or it is related to the word melechah (salt) in A salt land as follows: Memullach means cut off from profane use, as it is related to the word melechah in Jer. 17:6. In other words, the sweet incense is to be cut off from all profane use, for it is a holy compound.

footnotes: ¹⁸² Keritot ¹⁸³ Weiser suggests emending o ¹⁸⁴ That is, a destroyed or cut-off land. Each piece of salt is to be destroyed, i.e., thinly ground. So Weiser and Filwarg. According to Weiser we should render I.E. as follows: Others say that memullach

AND THOU SHALT BEAT SOME OF IT VERY SMALL. As thin as you are able to make it.¹⁸⁵ (very small). The infinitive indicates a continuous action. Hence I.E.’s comment (Weiser). This is the perpetual incense¹⁸⁶ which was offered on the golden altar.

footnotes: ¹⁸⁵ For Scripture employs the infinitive hadek ¹⁸⁶ Spoken of in verse 8.

AND THE INCENSE WHICH THOU SHALT MAKE. This¹⁸⁷ alludes to Moses. alludes to Moses.

footnotes: ¹⁸⁷ The word thou

YE SHALL NOT MAKE. Israel is being spoken to.¹⁸⁸

footnotes: ¹⁸⁸ For Scripture here employs the plural.

IT SHALL BE UNTO THEE HOLY. The priest, or all of Israel.¹⁸⁹ (unto thee) refers either to the priest or to all of Israel. Lekha is a singular. Hence I.E.’s comment. Remember the days of old (Deut. 32:7) is similar.¹⁹⁰) the days of old. Consider (binu) the years of many generations. Zekhor is singular. Binu is plural. We thus see that Scripture often switches from the singular to the plural without any change in person. It is thus possible that here too the switch from the plural to the singular does not indicate a change in person and that it is Israel who is being addressed.

footnotes: ¹⁸⁹ Lekha ¹⁹⁰ In Deuteronomy 32:7, Moses addresses Israel and tells them: Remember (zekhor

WHOSOEVER. Scripture first warns.¹⁹¹ It then mentions the punishment,¹⁹² as is the law.¹⁹³ 56b.

footnotes: ¹⁹¹ Not to make a copy of the sweet incense. ¹⁹² In our verse. ¹⁹³ One is not punished without first being warned. See San.