א׳
א׳מִצְוַת עֲשֵׂה לַעֲשׂוֹת שֶׁמֶן הַמִּשְׁחָה שֶׁיִּהְיֶה מוּכָן לִדְבָרִים שֶׁצְּרִיכִין מְשִׁיחָה בּוֹ שֶׁנֶּאֱמַר (שמות ל, כה) "וְעָשִׂיתָ אֹתוֹ שֶׁמֶן מִשְׁחַת קֹדֶשׁ":
1It is a positive commandment to prepare1The Rambam's wording here represents a change from his wording in Sefer HaMitzvot (positive commandment 35) where he describes the mitzvah in passive terms: "having the oil made in a unique fashion available for anointing." Perhaps he chose that wording for, as explained in Halachah 5, after the oil was made at Moses' command, no other such oil was ever made and the mitzvah was merely "to have it." the anointing oil so that it will be ready [to use] for those articles that require anointing,2Sefer HaMitzvot (ibid.) and Sefer HaChinuch (mitzvah 107) includes this commandment among the 613 mitzvot of the Torah. See the gloss of the Radbaz who explains that anointing the kings and the High Priest is not considered one of the mitzvot, for there were times when this anointment was not practiced. as [Exodus 30:25] states: "And you shall make it3The mixture of spices mentioned in the previous verses. as the oil of sacred anointment."
ב׳וְכָכָה עָשָׂהוּ משֶׁה רַבֵּנוּ בַּמִּדְבָּר. לָקַח מִן הַמּוֹר וְהַקִּנָּמוֹן וְהַקִּדָּה מִכָּל אֶחָד מִשְּׁלָשְׁתָּן חֲמֵשׁ מֵאוֹת שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ. וּמִקְּנֵה הַבּשֶֹׁם חֲמִשִּׁים וּמָאתַיִם. וְזֶהוּ שֶׁנֶּאֱמַר בַּתּוֹרָה (שמות ל כג) "וְקִנְּמָן בֶּשֶׂם מַחֲצִיתוֹ חֲמִשִּׁים וּמָאתַיִם" שֶׁשּׁוֹקְלִים אוֹתוֹ בִּשְׁתֵּי פְּעָמִים חֲמִשִּׁים וּמָאתָיִם בְּכָל פַּעַם. וְשׁוֹחֵק כָּל אֶחָד וְאֶחָד לְבַדּוֹ. וְעֵרֵב הַכּל וְשָׁרָה אוֹתָן בְּמַיִם זַכִּין וּמְתוּקִין עַד שֶׁיֵּצֵא כָּל כֹּחָן בַּמַּיִם וְנָתַן עַל הַמַּיִם שֶׁמֶן זַיִת הִין וְהוּא י"ב לוֹג. כָּל לוֹג אַרְבַּע רְבִיעִיּוֹת. וּבִשֵּׁל הַכּל עַל הָאֵשׁ עַד שֶׁאָבְדוּ הַמַּיִם וְנִשְׁאַר הַשֶּׁמֶן וְהִנִּיחוֹ בִּכְלִי לְדוֹרוֹת:
2While in the desert, Moses our teacher [had]4This addition is necessary, for as indicated by Exodus 37:29, Moses himself did not prepare the anointment oil. It was prepared by Betzalel and the other craftsmen working with him. it prepared. He took the equivalent of 500 shekel5According to Scriptural Law, based on the Rambam's Commentary to the Mishnah (Bechorot 8:8), in modern measure a shekel of the Torah is equivalent to 16 grams of pure silver. Nevertheless, as the Rambam states in Hilchot Shekalim 1:2, in the era of the Second Temple, our Sages increased its measure by almost a fourth. Accordingly, the measure of silver required for the redemption of the firstborn and other obligations where a shekel is required is significantly larger. of the holy shekalim of musk, cinnamon, and costus6The Rambam describes these spices in the following halachah. and the equivalent of 250 shekel of fragrant cane. The Torah's statement [ibid.:23]: "And fragrant cinnamon, half its measure, 250," implies that [the entire quantity] should be weighed out in two measures, 250 each time. Each one should be ground separately, mixed together7The Kessef Mishneh states that the obligation to grind the herbs is derived from a comparison to the incense offering. The order in which they are ground and then mixed is a logical deduction. If they are ground first, they will be mixed more thoroughly and more effectively. and then soaked in pure, sweet water until all of its power was extracted into the water. A hin - which is equivalent to twelve log with each log comprising four revi'iot8A common halachic measure equivalent to approximately 86 cc according to Shiurei Torah and approximately 150 cc according to Chazon Ish. Thus a hin is 48 times this amount. - of oil was placed above the water.9For the oil will float above the water. The entire mixture was then cooked over fire until the water boiled off and only the oil remained.10Otherwise, the amount of oil used would not be sufficient to soak all the herbs (Rashi, in his commentary to Exodus 30:24 . It was then set aside for [future] generations.
ג׳הַמּוֹר הוּא הַדָּם הַצָּרוּר בְּחַיָּה שֶׁבְּהֹדּוּ הַיָּדוּעַ לַכּל שֶׁמִּתְבַּשְּׂמִין בָּהּ בְּנֵי אָדָם בְּכָל מָקוֹם. וְהַקִּנָּמוֹן הוּא הָעֵץ שֶׁבָּא מֵאִיֵּי הֹדּוּ שֶׁרֵיחוֹ טוֹב וּמִתְגַּמְּרִים בּוֹ בְּנֵי אָדָם. וְהַקִּדָּה הִיא הַקּוֹשְׁט. וּקְנֵה בּשֶֹׁם הֵם הַקָּנִים הַדַּקִּים כְּתֶבֶן הָאֲדֻמִּים הַבָּאִים מֵאִיֵּי הֹדּוּ וְרֵיחָן טוֹב וְהֵם מִמִּינֵי הַבְּשָׂמִים שֶׁנּוֹתְנִין אוֹתָם הָרוֹפְאִים בְּצֹרִי:
3Musk refers to the blood contained with a wild beast from India that is of universal renown which people everywhere use as a fragrance.11The Rambam is referring to a secretion of the abdominal gland of the male musk deer, a large animal that roams the mountains of Nepal and Tibet. The secretion is reddish-brown, with a honeylike consistency and a strong fragrance. After the gland is cut open, the secretion hardens, assumes a blackish-brown color, and when dry becomes granular.The Ra'avad objects to the Rambam's definition, stating that it is improper that the blood of a beast - and certainly, a non-kosher beast - be used in the Sanctuary. He interprets the term mor as referring to the fragrant herb, myrrh. The Kessef Mishneh supports the Rambam's view, explaining that the loathsome quality one would associate with the blood of a beast departs from it when the secretion dries and becomes granular. See also the Ramban's commentary to Exodus 30:23, where he discusses both positions. Cinnamon is a tree that comes from the Indian islands which has a pleasant fragrance and which people use as incense. The term kidah refers to costus.12It is the root of a tall herb, whose botanical name is Saussurea lappa, which even today grows only in the highlands of Kashmir. Fragrant cane, this refers to thin canes13In his notes to his translation of the Rambam's Commentary to the Mishnah (Keritot 1:1), Rav Kapach identifies this as the acorus calamus plant. In his Living Torah, Rav Aryeh Kaplan identifies this as the cymbopogon martini or palmarosa plant. like red straw that come from the Indian islands and have a pleasant fragrance. They are types of herbs which doctors place in balsam.
ד׳הָעוֹשֶׂה שֶׁמֶן הַמִּשְׁחָה כַּמַּעֲשֶׂה הַזֶּה וְכַמִּשְׁקָל הַזֶּה וְלֹא הוֹסִיף וְלֹא גָּרַע בְּמֵזִיד חַיָּב כָּרֵת. בְּשׁוֹגֵג מֵבִיא חַטָּאת קְבוּעָה שֶׁנֶּאֱמַר (שמות ל לג) "אֲשֶׁר יִרְקַח כָּמֹהוּ" (שמות ל לג) "וְנִכְרַת מֵעַמָּיו". וְהוּא שֶׁיַּעֲשֶׂה אוֹתוֹ לְהִמָּשַׁח בּוֹ. אֲבָל אִם עָשָׂהוּ לְהִתְלַמֵּד אוֹ לִתְּנוֹ לַאֲחֵרִים פָּטוּר:
4One who willfully prepares anointing oil in this manner and with these measurements without adding or reducing [the quantity of the herbs] is liable for karet.14Literally, the soul's being cut off. This involves premature death in this world (before the age of 50, Mo'ed Kattan 28a) and the soul not meriting a portion in the world to come (Hilchot Teshuvah 8:1).Sefer HaMitzvot (negative commandment 83) and Sefer HaChinuch (mitzvah 109) includes the prohibition against making such oil among the 613 mitzvot of the Torah. If he prepares it unknowingly, he must bring a fixed sin-offering,15The term "fixed sin-offering" is used to differentiate between this offering and "an adjustable guilt offering" in which instance, the offering the person brings changes according to his financial capacity. See Hilchot Shegagot 1:4. [as ibid.:34] states: "One who makes such a compound shall be cut off from his nation." [The above applies] provided he prepared it for anointment. If, however, he prepared it for practice or to give to other people,16Even if those people desire to use it for anointment. As long as he personally does not intend to use it for anointment, he is not liable (Radbaz). he is exempt.17I.e., the act is forbidden, but he is not liable.
ה׳הַסָּךְ מִשֶּׁמֶן הַמִּשְׁחָה כְּזַיִת בְּמֵזִיד חַיָּב כָּרֵת. וּבְשׁוֹגֵג מֵבִיא חַטָּאת קְבוּעָה שֶׁנֶּאֱמַר (שמות ל לג) "וַאֲשֶׁר יִתֵּן מִמֶּנּוּ עַל זָר וְנִכְרַת מֵעַמָּיו". וְאֵין חַיָּבִין אֶלָּא עַל סִיכַת שֶׁמֶן הַמִּשְׁחָה שֶׁעָשָׂה משֶׁה שֶׁנֶּאֱמַר מִמֶּנּוּ. מִזֶּה שֶׁנֶּאֱמַר בּוֹ (שמות ל לא) "שֶׁמֶן מִשְׁחַת קֹדֶשׁ יִהְיֶה זֶה לִי". וּמֵעוֹלָם לֹא נַעֲשָׂה שֶׁמֶן אַחֵר חוּץ מִמַּה שֶּׁעָשָׂה משֶׁה:
5One who anoints himself with an olive-sized portion18For to be liable, one must benefit from a minimum measure and that minimum measure is, as is true with regard to partaking of forbidden substances, an olive-sized portion. of the oil of anointment willfully is liable for karet. If he [anoints himself] unknowingly, he must bring a fixed sin-offering, [as ibid.] states: "And one who applies it to an unauthorized person,19I.e., someone other than a High Priest, a king, and the priest who lead the people in war, as stated in Halachah 7. shall be cut off from his nation."One is liable only for anointing oneself with the oil of anointment made by Moses,20And not a copy, even if it was made in the exact same manner. as the prooftext states "from it," from [the oil] of which [ibid.:31] states "This will be oil for sacred anointing for Me." No other [anointing] oil was ever made aside from that made by Moses.21That oil remained throughout the majority of the First Temple period until it was entombed by King Josiah together with the ark, as the Rambam relates in Hilchot Beit HaBechirah 4:1. From that point onward, neither the High Priests or kings were anointed.On the surface, one might ask: Since no other oil was ever made, why is making the oil considered one of the 613 mitzvot? For as the Rambam clarifies several times in Sefer HaMitzvot, if an obligation is not ongoing, it is not appropriate to consider it as a mitzvah. On that basis, a number of commands, for example, the command to wage war against Midian (Numbers 7:2 , were excluded from this reckoning.The Minchat Chinuch (positive mitzvah 107) notes that the prooftext quoted by the Rambam concludes "for your generations," i.e., for all time. The mitzvah was to have the oil made by Moses available at all time. After the oil was entombed by King Josiah, new oil was not made, because the oil which Moses made is still available. At the coming of Mashiach, that oil will surface and again be used.
ו׳אֶחָד הַסָּךְ אֶת עַצְמוֹ וְאֶחָד הַסָּךְ אֶת אֲחֵרִים שֶׁנֶּאֱמַר (שמות ל לג) "וַאֲשֶׁר יִתֵּן מִמֶּנּוּ עַל זָר". הַסָּךְ כֵּלִים וּבְהֵמָה וְעַכּוּ"ם שֶׁהֵם כְּמוֹתָהּ אוֹ שֶׁסָּךְ מֵתִים בּוֹ פָּטוּר שֶׁנֶּאֱמַר (שמות ל לב) "עַל בְּשַׂר אָדָם לֹא יִיסָךְ":
6[One is liable] whether he anoints himself or others,22The Radbaz maintains that if the others willfully allow the oil to be applied to their flesh, they are also liable. The Tosefta, Makkot, ch. 3, also rules in this manner. as [the prooftext] states: "And one who applies it to an unauthorized person." One who spreads it on utensils, an animal, a gentile - who is [halachicly equivalent] to an animal23See Kiddushin 68a; Hilchot Eruvin 2:9. - or who spreads it on a corpse, is exempt, as [implied by ibid.:32]: "It should not be spread on the flesh of a man."24And none of the above are halachicly equivalent to a man.
ז׳אֵין מוֹשְׁחִין מִמֶּנּוּ לְדוֹרוֹת אֶלָּא כֹּהֲנִים גְּדוֹלִים וּמְשׁוּחַ מִלְחָמָה וּמַלְכֵי בֵּית דָּוִד בִּלְבַד. אֲפִלּוּ כֹּהֵן בֶּן כֹּהֵן מוֹשְׁחִין אוֹתוֹ. שֶׁנֶּאֱמַר (ויקרא ו טו) "וְהַכֹּהֵן הַמָּשִׁיחַ תַּחְתָּיו מִבָּנָיו" וְגוֹ':
7For all time,25I.e., in contrast to the era of Moses where this oil was also used to anoint the priestly garments and the vessels of the Sanctuary, as stated in Halachah 12. we do not [use this oil] except to anoint the High Priest, the priest who leads the nation in war,26See Hilchot Melachim, ch. 7, which states that a priest is appointed to speak before the nation and inspire them in war. and kings from the House of David.27The kings of the ten tribes, by contrast, were not anointed with this anointing oil, only balsam oil, as stated in Hilchot Melachim 1:10. According to the Rambam (ibid.:7), King Saul was also anointed with this oil. He is not mentioned, because his regal line did not continue for posterity. Even a High Priest who is the son of a High Priest should be anointed,28In contrast, the kings were anointed only when there is a dispute over the inheritance or during a civil war (ibid.:12 and Halachah 11 of this chapter). as [Leviticus 6:15] states: "The priest from his sons anointed in place of him...."
ח׳בְּבַיִת שֵׁנִי שֶׁלֹּא הָיָה שָׁם שֶׁמֶן הַמִּשְׁחָה הָיָה כֹּהֵן גָּדוֹל מִתְרַבֶּה בִּלְבִישַׁת בְּגָדִים בִּלְבַד שֶׁהָיָה לוֹבֵשׁ בִּגְדֵי כְּהֻנָּה גְּדוֹלָה:
8Since there was no anointing oil [during] the Second Temple [era],29As mentioned above, the anointing oil was entombed toward the conclusion of the First Temple Era. the High Priest was installed in his office by putting on the garments of the High Priest alone.
ט׳כֵּיצַד מוֹשְׁחִין אֶת הַכֹּהֵן. צָק אֶת הַשֶּׁמֶן עַל רֹאשׁוֹ וְסָךְ מִמֶּנּוּ עַל גַּבֵּי עֵינָיו כְּמִין כִּי יְוָנִית כָּזֶה X שֶׁנֶּאֱמַר (ויקרא ח יב) "וַיִּצֹק מִשֶּׁמֶן הַמִּשְׁחָה עַל רֹאשׁ אַהֲרֹן וַיִּמְשַׁח אֹתוֹ לְקַדְּשׁוֹ". וּמַלְכֵי בֵּית דָּוִד מוֹשְׁחִין אוֹתָן כְּמִין נֵזֶר עַל רֹאשׁוֹ. וְלֹא יִמְשַׁח בִּמְקוֹמוֹת אֲחֵרוֹת וְלֹא יַרְבֶּה בְּשֶׁמֶן:
9How was the High Priest anointed? The oil should be poured on his head and applied between his eyes in the form of the Greek letter chi,30Our text follows the manuscript versions of the Mishneh Torah and the manuscript versions of the Rambam's Commentary to the Mishnah (Menachot 6:3). Most of the later printings of the Mishneh Torah replace the C with an X, for in fact, this is the form of the Greek letter. Kin'at Eliyahu suggests that although the Rambam speaks about the Greek letter, perhaps his intent was the Roman letter. like this C as [Leviticus 8:12] states: "And he poured the anointing oil on Aaron's head and anointed him to sanctify him." The kings of the Davidic dynasty are anointed [with the oil] spread as a crown on their foreheads.31The translation of rosho as "forehead" rather than "head," is based on the Rambam's Commentary to the Mishnah (Keritot 1:1). They should not be anointed on other places [on their bodies], nor should one use an excessive amount of oil.
י׳הַנּוֹתֵן מִשֶּׁמֶן הַמִּשְׁחָה עַל גַּבֵּי מֶלֶךְ אוֹ כֹּהֵן גָּדוֹל שֶׁכְּבָר נִמְשְׁחוּ פָּטוּר שֶׁנֶּאֱמַר (שמות ל לג) "וַאֲשֶׁר יִתֵּן מִמֶּנּוּ עַל זָר" וְאֵין אֵלּוּ זָרִים אֶצְלוֹ. אֲבָל הַסָּךְ מִמֶּנּוּ אֲפִלּוּ לְמֶלֶךְ וְכֹהֵן גָּדוֹל חַיָּב שֶׁנֶּאֱמַר (שמות ל לב) "עַל בְּשַׂר אָדָם לֹא יִיסָךְ" כָּל אָדָם בְּמַשְׁמָע. וְכֹהֵן גָּדוֹל שֶׁנָּטַל שֶׁמֶן הַמִּשְׁחָה מֵרֹאשׁוֹ וְסָךְ בְּמֵעָיו חַיָּב כָּרֵת וְהוּא שֶׁיָּסוּךְ מִמֶּנּוּ בִּכְזַיִת:
10A person who places the anointing oil on a king or High Priest who had been anointed previously is exempt, for [the prooftext] speaks of "one who applies it to an unauthorized person." And these individuals are not unauthorized with regard to this oil.32For we are obligated to apply it to them.If, however, one - even a king or a High Priest - spreads it [on his flesh], he is liable, for [the prooftext] states: "It should not be spread on the flesh of a man." This implies all men.33Including a High Priest or king. When a High Priest takes the anointment oil from his head and spreads it on his belly, he is liable for karet,34Even though the oil was placed on his flesh, since it should not have been applied to this portion of the body, doing so is included in the above prohibition. provided he spreads an olive-sized portion.35The Ra'avad objects to this qualification, maintaining that once he places an olive-sized portion of the oil on his skin, he is liable even if he spreads a smaller measure. The Radbaz and the Kessef Mishneh note that the simple meaning of Keritot 6b appears to support the Ra'avad's position. Nevertheless, they also provide interpretations that support the Rambam's understanding.
י״אאֵין מוֹשְׁחִין אֶת הַמֶּלֶךְ אֶלָּא עַל גַּבֵּי הַמַּעְיָן. וְאֵין מוֹשְׁחִין מֶלֶךְ בֶּן מֶלֶךְ שֶׁהַמַּלְכוּת יְרֻשָּׁה לַמֶּלֶךְ לְעוֹלָם שֶׁנֶּאֱמַר (דברים יז כ) "הוּא וּבָנָיו בְּקֶרֶב יִשְׂרָאֵל". וְאִם הָיְתָה שָׁם מַחְלֹקֶת מוֹשְׁחִין אוֹתוֹ כְּדֵי לְסַלֵּק הַמַּחֲלֹקֶת וּלְהוֹדִיעַ לַכּל שֶׁזֶּהוּ מֶלֶךְ לְבַדּוֹ. כְּמוֹ שֶׁמָּשְׁחוּ שְׁלֹמֹה מִפְּנֵי מַחְלֹקֶת אֲדוֹנִיָּהוּ. וְיוֹאָשׁ מִפְּנֵי עֲתַלְיָה. וִיהוֹאָחָז מִפְּנֵי יְהוֹיָקִים אָחִיו. וְזֶה שֶׁמָּשַׁח אֱלִישָׁע לְיֵהוּא לֹא בְּשֶׁמֶן הַמִּשְׁחָה מְשָׁחוֹ אֶלָּא בְּשֶׁמֶן אֲפַרְסְמוֹן. וְדָבָר זֶה מָסֹרֶת בְּיַד הַחֲכָמִים:
11A king should only be anointed next to a spring.36Horiot 12a explains that the king was anointed there as an sign that his dynasty should be perpetuated, just as a stream continues in a never-ending flow. This symbolism is only appropriate for kings of the Davidic dynasty, whose dynasty will continue for-ever. In contrast, the dynasties of the kings of Israel will eventually be interrupted [see Hilchot Melachim 1:9 (Kessef Mishneh)].Accordingly, King David ordered that Solomon be anointed at the Gichon Stream (1 Kings 1:33 . We do not anoint the king who is the son of a king, for the kingship is a hereditary position for the king for all time,37When mentioning this law, Hilchot Melachim 1:7 continues: "Not only the monarchy, but all other positions of authority and appointments in Israel, are transferred to one's children and grand-children as inheritances forever." The order of inheritance of the crown follows the order of inheritance of property as explained in Hilchot Nachalot, ch. 1. The first in line for the monarchy are the deceased king's sons, in order of age. Should none of his sons be alive, the right is passed to his grandchildren. The children of the elder son are granted preference. If the king has no male descendents, the monarchy is given to his brothers. If they are not alive, it is granted to their sons. From them, the right to the throne passes to the deceased king's nephews (his sister's sons), then to his uncles, to his first cousins. as [Deuteronomy 17:20] states: "[Thus] he and his descendants [will prolong their reign] in the midst of Israel." If there is a controversy, he should be anointed to resolve the controversy and to notify to all that he alone is the king, as Solomon was anointed because of the controversy [stirred up by] Adoniyahu.381 Kings, Chapter l, describes Adoniyahu's abortive attempt to declare himself as David's successor. Yoash was anointed because of Atal'ya,39II Kings, Chapter 11, describes Atal'ya's murder of the children of King Achazyahu, her assumption of the throne, and the revolt which established Yoash as king. and Yehoachaz was anointed because of his brother Yehoyakim.40Yehoachaz was younger than Yehoyakim. Nevertheless, he was given the throne, because he was more capable than his brother, and better suited to serve in his father's position. See the commentaries to II Kings, ch. 23. When Elisha had Yehu anointed,41See II Kings, ch. 9. he did not have him anointed with the anointment oil, but with balsam oil. This is an accepted tradition among the sages.
י״בכָּל כְּלֵי הַמִּקְדָּשׁ שֶׁעָשָׂה משֶׁה בַּמִּדְבָּר לֹא נִתְקַדְּשׁוּ אֶלָּא בִּמְשִׁיחָתָן בְּשֶׁמֶן הַמִּשְׁחָה שֶׁנֶּאֱמַר (במדבר ז א) "וַיִּמְשָׁחֵם וַיְקַדֵּשׁ אֹתָם". וְדָבָר זֶה אֵינוֹ נוֹהֵג לְדוֹרוֹת. אֶלָּא הַכֵּלִים כֻּלָּן כֵּיוָן שֶׁנִּשְׁתַּמְּשׁוּ בָּהֶן בַּמִּקְדָּשׁ בִּמְלַאכְתָּן נִתְקַדְּשׁוּ שֶׁנֶּאֱמַר (במדבר ד יב) "אֲשֶׁר יְשָׁרְתוּ בָם בַּקֹּדֶשׁ" בְּשֵׁרוּת הֵם מִתְקַדְּשִׁין:
12All of the vessels of the Sanctuary that were fashioned [at the command] of Moses were sanctified only by being anointed with the anointing oil,42The Radbaz uses this concept to reinforce his thesis that the Rambam does not consider applying the anointing oil as a mitzvah, because it did not apply for all time. as [Numbers 7:1] states: "And he anointed them and sanctified them." This practice was not followed in the coming generations. Instead, all of the utensils became sanctified when they were used for their purpose in the Temple, as [implied by Numbers 4:12] "...that they will serve with them in the Sanctuary," i.e., through service, they are sanctified.
י״גהַכַּפּוֹת וְהַקְּעָרוֹת שֶׁמְּקַבְּלִין בָּהֶם הַמְּנָחוֹת וְכֵן הַמִּזְרָקוֹת שֶׁמְּקַבְּלִין בָּהֶן הַדָּם וּשְׁאָר כְּלֵי הַשָּׁרֵת כֻּלָּן שֶׁל כֶּסֶף וְשֶׁל זָהָב הָיוּ וּמֻתָּר לַעֲשׂוֹתָן מִשְּׁאָר מִינֵי מַתָּכוֹת כְּמוֹ שֶׁבֵּאַרְנוּ וְכֻלָּן מִתְקַדְּשִׁין בִּמְלַאכְתָּן. וְאִם נִשְׁבְּרוּ מַתִּיךְ אוֹתָם וְעוֹשֶׂה אוֹתָן כְּלִי אַחֵר וְאֵין קְדֻשָּׁתָן מִסְתַּלֶּקֶת מֵהֶן לְעוֹלָם:
13The spoons and the bowls used to contain the meal offerings and similarly, the basins used to receive the blood, and the other vessels used [in the Sanctuary] were all made of silver and gold. It was permitted to make them from other metals, as we explained.43Hilchot Beit HaBechirah 1:18-19. There the Rambam explains that it is preferable to make them from precious metals. Nevertheless, if this is beyond the financial capacity of the community, they can be made from base metals. Indeed, when the Hasmoneans conquered Jerusalem, it is said that they first made a Menorah of iron coated with tin. They receive their holiness by being used for the [desired] tasks. If they were broken, they should be smelted down and another utensil made from them,44Note a similar ruling in Hilchot Ma'aseh HaKorbanot 8:21. for their holiness never departs from them.
י״דכְּלֵי הַקֹּדֶשׁ שֶׁנִּקְּבוּ אוֹ שֶׁנִּסְדְּקוּ אֵין סוֹתְמִין אוֹתָן אֶלָּא מַתִּיכִין אוֹתָן וְעוֹשִׂין אוֹתָן חֲדָשִׁים:
14If the sacred utensils became perforated or cracked, the cracks are not plugged close. Instead, the utensils should be smelted down and new utensils made.45For patchwork is not becoming to the Temple.
ט״וסַכִּין שֶׁנִּשְׁמַט מִן הַנִּצָּב אוֹ שֶׁנִּפְגַּם אֵין מַחֲזִירִין אוֹתוֹ וְאֵין מַשְׁחִיזִין אוֹתוֹ. אֶלָּא גּוֹנְזִין אוֹתוֹ בְּצַד הַהֵיכָל בֵּין הַקֹּדֶשׁ וְהָאוּלָם לַדָּרוֹם וְעוֹשִׂין אֲחֵרִים. שֶׁאֵין עֲנִיּוּת בִּמְקוֹם עֲשִׁירוּת:
15When a knife has become dislodged from its shaft or blemished, it is not returned to its shaft, nor is it sharpened. Instead, it should be entombed on the side of the Temple, between the Sanctuary and the Entrance Hall on the south46This portion of the Temple was called Beit HaChalafot, "the Chamber of the Knives," for this reason (Middot 4:7). and new ones should be made. For [conduct bespeaking] poverty is not [appropriate] in a place where wealth [is in place].
ט״זשְׁתֵּי מִדּוֹת שֶׁל יָבֵשׁ הָיוּ בַּמִּקְדָּשׁ. עִשָּׂרוֹן. וַחֲצִי עִשָּׂרוֹן. הָעִשָּׂרוֹן לִמְנָחוֹת. וַחֲצִי הָעִשָּׂרוֹן לְחַלֵּק בּוֹ מִנְחַת כֹּהֵן גָּדוֹל שֶׁבְּכָל יוֹם:
16There were two containers for dry measure in the Temple: an isaron and a half an isaron.47An isaron is the size of 43.2 eggs. According to modern measure, the size of an egg is considered to be 57.6 cc according to Shiurei Torah and 99.5 cc according to Chazon Ish. The isaron was for the meal offering48For as stated in Hilchot Ma'aseh HaKorbanot 12:5, the meal offerings were measured out using an isaron as the basic measure. and the half isaron to separate the meal offering brought by the High Priest every day.49As stated in ibid. 12:4, 13:2, each day the High Priest would bring a meal offering and he would divide it in half. Half was offered in the morning, and half in the afternoon.
י״זוְשֶׁבַע מִדּוֹת שֶׁל לַח הָיוּ שָׁם. הִין. וַחֲצִי הַהִין. וּשְׁלִישִׁית הַהִין. וּרְבִיעִית הַהִין. וְלוֹג. וַחֲצִי לוֹג. וּרְבִיעִית. וְלָמָּה הָיוּ חֲצִי הַהִין וּשְׁלִישִׁית הַהִין וּרְבִיעִית הַהִין. לִמְדִידַת הַנְּסָכִים שֶׁל זְבָחִים. וְלוֹג לִמְדִידַת שֶׁמֶן הַמְּנָחוֹת. וַחֲצִי לוֹג לִמְדִידַת שֶׁמֶן לְכָל נֵר מִנֵּרוֹת הַמְּנוֹרָה. וּרְבִיעִית לְחַלֵּק בָּהּ הַשֶּׁמֶן לַחֲבִיתִין:
17There were seven containers of liquid measure: a hin,50See Halachah 2. a half a hin, a third of a hin, a fourth of a hin, a log, a half a log, and a fourth of a log. 51As mentioned above, a revi'it, a fourth of a log, is a common halachic measure equivalent to approximately 86 cc according to Shiurei Torah and approximately 150 cc according to Chazon Ish.Why were there measures of a half a hin, a third of a hin, a fourth of a hin? To measure out the wine libations for the sacrifices.52As Numbers 28:14 states, the wine libation for a bull was half a hin, for a ram, one third of a hin, and for a ewe, one fourth of a hin. See also Hilchot Ma'aseh HaKorbonot 2:4. A log was necessary to measure the oil for the meal offerings.53As stated in Hilchot Ma'aseh HaKorbonot 12:7, a log of oil is poured over all the different meal offerings. A half a log was necessary to measure out the oil for every lamp of the lamps of the Menorah.54For as stated in Hilchot Temidim UMusafim 3:11, this quantity of oil was placed in the lamps every day of the year. And a fourth [of a log] to divide the oil for [the High Priest's] chavitan offering.55For as indicated by Hilchot Ma'aseh HaKorbanot 13:3, a fourth of a log of oil is poured on each of the cakes the High Priest brings.
י״חוְאֵין לָנוּ דָּבָר לִמְדֹּד בּוֹ הִין וְלָמָּה הָיָה שָׁם. הוֹאִיל וְהָיָה בַּמִּקְדָּשׁ מִימֵי משֶׁה שֶׁמָּדַד בּוֹ שֶׁמֶן לְשֶׁמֶן הַמִּשְׁחָה. וּבַחֲצִי לוֹג שֶׁיִּהְיֶה בַּמִּקְדָּשׁ הָיוּ מוֹדְדִין מַיִם לְמֵי סוֹטָה וְשֶׁמֶן לְתוֹדָה. וּבָרְבִיעִית שֶׁהָיְתָה שָׁם הָיוּ מוֹדְדִין שֶׁמֶן לֶחֶם הַנָּזִיר. וּמַיִם לְטָהֳרַת מְצֹרָע. וְלֹא מִפְּנֵי מַעֲשִׂים אֵלּוּ נִתְקַדְּשׁוּ אֶלָּא מִפְּנֵי הַמְּלָאכוֹת שֶׁל מִקְדָּשׁ שֶׁאָמַרְנוּ:
18There is nothing that is measured with a hin. Why [then] was it there? [It remained, because] it had been in the Sanctuary from the time of Moses who used it to measure the oil for the anointing oil.56As stated in Halachah 2 above. With the measure of a half a log that was in the Temple, water was measured for the Sotah water57A sotah, a woman accused of adultery, was forced to drink water in which a scroll containing a curse with God's name had been blotted out. See Hilchot Sotah 3:9. and oil for the thanksgiving offerings.58As stated in Hilchot Ma'aseh HaKorbonot 9:20, a log of oil was used in the baking processes of the different types of wafers used for this offering. Kin'at Eliyahu asks: Since there were specific measures employed in making each type of wafer, why weren't smaller measures used to measure out this oil? With the measure of a fourth [of a log], oil was measured for the bread brought by a nazirite59As stated in Hilchot Ma'aseh HaKorbanot 9:23, a fourth of a log of oil was used in the preparation of this bread. and water for the purification of a metzora.60A person with a physical affliction similar to - but not identical with - leprosy. As related in Hilchot Tuma'at Tzara'at 11:1, as part of such a person's purification process, a bird was slaughtered and its blood poured over water. It is not that through these deeds the measures became sanctified,61I.e., receiving the blood of a sacrificial animal is an act of service. Therefore it consecrates the container. Preparing the meal offerings, by contrast, is not an act of service. Therefore it does not sanctify the container. but rather because of the tasks [performed] in the Sanctuary that were mentioned [in the preceding halachah].
י״טכָּל הַמִּדּוֹת הָאֵלּוּ קֹדֶשׁ וּמִכְּלֵי הַשָּׁרֵת. אֶלָּא שֶׁמִּדּוֹת הַלַּח נִמְשְׁחוּ מִבִּפְנִים וּמִבַּחוּץ. וּכְלֵי הַיָּבֵשׁ לֹא נִמְשְׁחוּ אֶלָּא בִּפְנִים. לְפִיכָךְ בֵּירוּצֵי מִדּוֹת הַלַּח קֹדֶשׁ. וּבֵירוּצֵי מִדּוֹת הַיָּבֵשׁ חל:
19All of these measures are consecrated and are considered as sacred utensils. [There is, however a difference between them.] The liquid measures were anointed on both the inside and the outside, while the dry measures were anointed only on the inside. Therefore the overflow of the liquid measures was consecrated,62Because it had touched a sacred utensil, the outside of the measure. These liquids were collected and used as libations or sold and the proceeds used to bring sacrifices for the altar. See Hilchot Ma'aseh HaKorbonot 2:9-11.See also Hilchot Pesulei HaMukdashim 3:20. and the overflow of the dry measures was not consecrated.63Because it never touched a sacred utensil.
ב׳
א׳הַקְטֹרֶת נַעֲשֵׂית בְּכָל שָׁנָה וְשָׁנָה וַעֲשִׂיָּתוֹ מִצְוַת עֲשֵׂה שֶׁנֶּאֱמַר וְאַתָּה קַח לְךָ סַמִּים וְגוֹ'. וְנִתְפָּרְשׁוּ בַּתּוֹרָה אַרְבָּעָה מִסַּמְמָנֶיהָ. וְהֵן (שמות ל לד) "נָטָף. וּשְׁחֵלֶת. וְחֶלְבְּנָה. וּלְבֹנָה". וּשְׁאָר סַמְמָנֶיהָ הֲלָכָה לְמשֶׁה מִסִּינַי:
1The incense offering was prepared every year. Preparing it fulfills a positive commandment,1As the Radbaz states, the Rambam does not consider the preparation of the incense offering as a separate mitzvah. Indeed, in his Sefer HaMitzvos, General Principle 10, he explains that preparing the incense offering should not be considered as a separate mitzvah, for until it is actually offered it is an incomplete act. The mitzvah of bringing the incense offering is mentioned in Hilchot Temidim UMusafim 3:1. as [Exodus 30:34] states: "And you take spices...." Four of the spices are explicitly mentioned in the Torah. They are balsam,2The Rambam defines the terms mentioned here in Halachah 4. onycha, storax, and frankincense. The others were communicated as a halachah communicated to Moses at Sinai.
ב׳אַחַד עָשָׂר סַמְמָנִים נֶאֶמְרוּ לוֹ לְמשֶׁה מִסִּינַי. וְהֵם שֶׁעוֹשִׂין אוֹתָן בְּמִשְׁקָל מְכֻוָּן. וּמוֹסִיפִין עִמָּהֶן בְּלֹא מִשְׁקָל מֶלַח סְדוֹמִית וְכִפַּת הַיַּרְדֵּן. וְעֵשֶׂב אֶחָד שֶׁמַּעֲלֶה עָשָׁן. וְלֹא הָיוּ יוֹדְעִים אוֹתוֹ אֶלָּא אֲנָשִׁים יְדוּעִים וְהוּא הָיָה הֲלָכָה בְּיָדָם אִישׁ מִפִּי אִישׁ:
2[The requirement for] eleven spices was communicated to Moses at Sinai.3I.e., through the principles of Biblical exegesis, our Sages (Keritot 8b) derived that the incense offering contained this number of spices. They would prepare them with an exact weight and add to them - without weighing them: Salt of Sodom,4Although a measure of volume was mentioned for Salt of Sodom (see the following halachah), a measure of weight was not. Jordanian amber,5Amber is the fossilized resin from ancient forests. The resin becomes buried and fossilized through a natural polymerization of the original organic compounds. Heating amber will soften it and eventually it will burn, producing a pleasant fragrance. Others identify kipat hayardein with roses. Living Torah refers to it as cycla men, an attractive flower that grows in the Mediterranean region. and an herb that would produce smoke. Only select people would know its identity and that knowledge was conveyed as halachah from person to person.
ג׳וְזֶהוּ מִשְׁקַל אַחַד עָשָׂר סַמָּנֶיהָ. נָטָף. וּשְׁחֵלֶת. וְחֶלְבְּנָה. וּלְבֹנָה. מִכָּל אֶחָד מִשְׁקַל שִׁבְעִים מָנֶה. וְהַמָּנֶה מֵאָה דִּינָרִין. וּמוֹר. וּקְצִיעָה. וְשִׁבּלֶת נֵרְדְּ. וְכַרְכֹּם. מִכָּל אֶחָד שִׁשָּׁה עָשָׂר מָנֶה. קֹשְׁטְ שְׁנֵים עָשָׂר מָנֶה. קִנָּמוֹן תִּשְׁעָה מָנִים. קִלּוּפָה שְׁלֹשָׁה מָנִים. מִשְׁקַל הַכּל שְׁלֹשׁ מֵאוֹת וְשִׁשִּׁים וּשְׁמוֹנָה מָנֶה. שְׁחוּקִין הַכּל הָדֵק. מוֹסִיפִין לָהּ רֹבַע הַקַּב מֶלַח סְדוֹמִית. וְכִפַּת הַיַּרְדֵּן וּמַעֲלֶה עָשָׁן כָּל שֶׁהוּא. וּמַקְטִיר מִמֶּנָּה בְּכָל יוֹם עַל מִזְבַּח הַזָּהָב מָנֶה. שְׁלֹשׁ מֵאוֹת וְשִׁשִּׁים וַחֲמִשָּׁה מָנֶה כְּנֶגֶד יְמוֹת הַחַמָּה. וְהַשְּׁלֹשָׁה מָנִים הַנִּשְׁאָרִים שׁוֹחֵק אוֹתָם עֶרֶב יוֹם הַכִּפּוּרִים דַּקָּה מִן הַדַּקָּה עַד שֶׁמּוֹצִיא מִמֶּנָּה מָלֵא חָפְנָיו לְהַקְטִיר בְּיוֹם הַכִּפּוּרִים. וְהַשְּׁאָר הוּא מוֹתַר הַקְּטֹרֶת שֶׁאָמַרְנוּ בִּשְׁקָלִים:
3This is the weight of the eleven spices: balsam, onycha, storax, frankincense, 70 maneh from each one. A maneh is 100 dinarim,6A dinar is 76.8 grams (81.6 grams according to a more stringent view) in modern measure.musk, cassia, spikenard, and saffron, 16 maneh, costus, 12 maneh, cinnamon, 9 maneh, Ceylonese cinnamon 3 maneh. The weight of the entire mixture was 368 maneh.The entire mixture was ground very thin. A fourth of a kab7A measure of volume equal to 1376 cc according to Shiurei Torah, 2400 cc according to Chazon Ish. of the salt of Sodom and a small amount of Jordanian amber and the smoke raising herb were added. A maneh of it was burned every day8Half a maneh in the morning and half in the afternoon. on the golden altar. There were 365 maneh, corresponding to the 365 days of the year. The three remaining maneh were ground again on the day before Yom Kippur very finely for [the High Priest] to take a handful to offer on Yom Kippur.9In the Holy of Holies. See Hilchot Avodat Yom HaKippurim 4:1. The remainder is the remainder of the incense that was mentioned in [Hilchot] Shekalim.10365 portions of incense were prepared although an ordinary lunar year has 353, 354, or 355 days. Hence, at the end of the year, there was a certain amount left over. In Hilchot Shekalim 4:12, the Rambam writes that on Rosh Chodesh Nissan, the remainder of the incense was redeemed and then given to the craftsmen who prepared it. Afterwards, it was repurchased from them. Thus when a leap year was declared, there was enough incense.
ד׳נָטָף הָאָמוּר בַּתּוֹרָה הוּא עֲצֵי הַקְּטָף שֶׁיּוֹצֵא מֵהֶן הַצֳּרִי. וְהַשְּׁחֵלֶת הִיא הַצִּפֹּרֶן שֶׁנּוֹתְנִין אוֹתָהּ בְּנֵי הָאָדָם בְּמֻגְמָרוֹת. וְהַחֶלְבְּנָה כְּמוֹ דְּבַשׁ שָׁחוֹר וְרֵיחוֹ קָשֶׁה וְהוּא שְׂרַף אִילָנוֹת בְּעָרֵי יָוָן. וְזֶהוּ שְׁמוֹת הַסַּמָּנִים בְּלָשׁוֹן עֲרָבִי. עוּד בְּלַסַאן וְאַצְפַאר טִיב. וּמִיעָה. וּלְכַאן. וּמוּסְקִי. וּקְצִיעָה. וְסַנְבְּלִי אַלְנַטוֹרִין. וְזַעֲפְרָן. וְקֹשְׁט. וְעוּד [הַיַּרְדִּי]. וְקַסַּר סְלִיכָה. וְעִנְבָּר:
4Nataf mentioned by the Torah are the balsam trees that produce balsam oil.11Balsam is an evergreen tree whose sap has a very pleasant fragrance. Onycha is tziporen12The claw or nail of the strombus or wing-shell, a shell-fish common in the Red Sea. When burned, they emit a strong fragrance. which people include in incense. Storax is like black honey and it produces a disagreeable odor. It comes from the sap of the trees grown in Greece. These are the names of the spices in Arabic: od balasan, atzpar tiv, miyah,13These terms refer to balsam, onycha, and storax. lican,14Frankincense is the gum resin of a tree found growing in tropical regions, a member of the Burseraceae family. This resin exudes as a milky liquid and hardens into yellowish droplets, known as frankincense tears. It gives off a warm, slightly citrine perfume. muski,15Musk, see Chapter 1, Halachah 3. ketziyah,16In his Commentary to the Mishnah (Keritot 1:1), the Rambam states that this is an herb that he cannot identify. Some have identified it with cassia, an aromatic bark, similar to cinnamon, but differing in strength and quality. sanbali alnaturin,17Spikenard is obtained from an Indian plant, found in the Himalaya mountains, the Nardostachys jatamansi. saffron, kosht,18Costus, see Chapter 1, Halachah 3. od,19Cinnamon. kesser silica,20Ceylonese cinnamon. and anber.21Jordanian amber.
ה׳כֵּיצַד מְפַטְּמִין אֶת הַקְּטֹרֶת. מֵבִיא תִּשְׁעָה קַבִּין בֹּרִית כַּרְשִׁינָה וְשָׁף בָּהּ אֶת הַצִּפֹּרֶן וְאַחַר כָּךְ שׁוֹרֶה אֶת הַצִּפֹּרֶן בְּאֶחָד וְעֶשְׂרִים קַב שֶׁל יֵין קַפְרִיסִין אוֹ יַיִן לָבָן יָשָׁן חָזָק בְּיוֹתֵר. וְאַחַר כָּךְ שׁוֹחֵק כָּל אֶחָד מִן הַסַּמָּנִים בִּפְנֵי עַצְמוֹ הָדֵק. וּכְשֶׁהוּא שׁוֹחֵק אוֹמֵר הָדֵק הֵיטֵב הָדֵק הֵיטֵב כָּל זְמַן שֶׁשּׁוֹחֵק וּמְעָרֵב הַכּל:
5How is the incense offering prepared? Nine kabbin of vetch lye are brought and the onycha is rubbed with it.22This cleanses it thoroughly and improves its appearance. Afterwards, the onycha is soaked in 21 kabbin of caper wine23Alternatively, wine from Cyprus. or a very strong, aged white wine. Afterwards each of the spices is ground very finely alone. While he is grinding, he should say: "Grind thoroughly. Grind thoroughly," for the entire time that he is grinding.24For the chanting improves the spices (Keritot 6b). Then he mixes them all together.
ו׳וְכָל מַעֲשֶׂיהָ בַּקֹּדֶשׁ בְּתוֹךְ הָעֲזָרָה וּמִשֶּׁל הַקֹּדֶשׁ. וְהַמְפַטֵּם אֶת הַקְּטֹרֶת מִן הַחֻלִּין אוֹ בִּכְלִי שֶׁל חֻלִּין פְּסוּלָה:
6All of the acts involved in its preparation are performed in the Sanctuary, in the Temple Courtyard, [using ingredients that] have been consecrated.25Keritot 6b derives this concept from the description of the anointment oil in Exodus 30:32: "It is holy; it shall be holy for you." The repetition of the term "holy" implies that all of the activity to prepare it must be performed with entities that are consecrated. An equation is established between that oil and the incense offering. When one prepares the incense offering from unconsecrated ingredients or in an unconsecrated utensil, it is unacceptable.
ז׳פַּעֲמַיִם בַּשָּׁנָה הָיוּ מַחֲזִירִין אוֹתוֹ לַמַּכְתֶּשֶׁת. בִּימוֹת הַחַמָּה הָיוּ מְפַזְּרִים אוֹתָהּ כְּדֵי שֶׁלֹּא תִּתְעַפֵּשׁ. וּבִימוֹת הַגְּשָׁמִים צוֹבְרִין אוֹתָהּ כְּדֵי שֶׁלֹּא יָפוּג רֵיחָהּ:
7Twice a year, the incense would be returned to the grinder.26To grind it again, lest it have solidified. In the summer, it would be spread out so that it would not become musty. In the rainy season, it is stored away lest its fragrance be weakened.
ח׳נָתַן לְתוֹכָהּ דְּבַשׁ כָּל שֶׁהוּא פְּסָלָהּ. חִסֵּר אֶחָד מִסַּמְמָנֶיהָ חַיָּב מִיתָה שֶׁהֲרֵי נַעֲשֵׂית קְטֹרֶת זָרָה. פִּטְּמָהּ מְעַט מְעַט בְּמַתְכֻּנְתָּהּ כְּשֵׁרָה אֲפִלּוּ פִּטֵּם פְּרָס בְּשַׁחֲרִית וּפְרָס בֵּין הָעַרְבַּיִם:
8If one included any honey in it, it is disqualified.27Although this would greatly improve its fragrance, there is an explicit Biblical prohibition (Leviticus 2:11; Hilchot Issurei Mizbeiach 5:2) against burning any such incense. If one omits any of its spices, he is liable for death, for it is considered as foreign incense. If one prepared it little by little in appropriate proportions, it is acceptable. Even if one prepared half [a maneh] in the morning and half in the afternoon, [it is acceptable].
ט׳הָעוֹשֶׂה קְטֹרֶת מֵאַחַד עָשָׂר סַמְמָנִין אֵלּוּ לְפִי מִשְׁקָלוֹת אֵלּוּ כְּדֵי לְהָרִיחַ בָּהּ אַף עַל פִּי שֶׁלֹּא הֵרִיחַ חַיָּב כָּרֵת עַל עֲשִׂיָּתָהּ אִם עָשָׂה מֵזִיד. וּבְשׁוֹגֵג מֵבִיא חַטָּאת קְבוּעָה. אַף עַל פִּי שֶׁלֹּא עָשָׂה הַמִּשְׁקָל כֻּלּוֹ אֶלָּא חֶצְיוֹ אוֹ שְׁלִישׁוֹ. הוֹאִיל וְעָשָׂה לְפִי מִשְׁקָלוֹת אֵלּוּ חַיָּב כָּרֵת. שֶׁנֶּאֱמַר (שמות ל לז) "בְּמַתְכֻּנְתָּהּ לֹא תַעֲשׂוּ לָכֶם" (שמות ל לח) "אִישׁ אֲשֶׁר יַעֲשֶׂה כָמוֹהָ לְהָרִיחַ בָּהּ וְנִכְרַת מֵעַמָּיו":
9When a person prepares incense from these eleven spices according to these proportions to smell its fragrance, he is liable for karet for its preparation28Sefer HaMitzvot (negative commandment 85) and Sefer HaChinuch (mitzvah 110) consider the prohibition against preparing incense for its fragrance as one of the Torah's 613 commandments.if he prepared it willfully, even if he did not actually smell its fragrance. If he did so inadvertently, he is liable for a fixed sin offering. Even if he did not prepare the entire quantity [of 368 maneh], but merely a half or a third, since he prepared it according to the above proportions, he is liable for karet, as [Exodus 30:38] states: "You shall not make [incense] for yourselves according to its formula. Anyone who prepares [incense] like this to smell its fragrance shall be cut off from his people."
י׳עֲשָׂאָהּ לְהִתְלַמֵּד בָּהּ אוֹ לְמָסְרָהּ לַצִּבּוּר פָּטוּר. הֵרִיחַ בָּהּ וְלֹא עֲשָׂאָהּ אֵינוֹ חַיָּב כָּרֵת אֶלָּא דִּינוֹ כְּדִין כָּל הַנֶּהֱנֶה מִן הַהֶקְדֵּשׁ. לֹא חִיְּבָה תּוֹרָה כָּרֵת אֶלָּא לָעוֹשֶׂה בְּמַתְכֻּנְתָּהּ לְהָרִיחַ בָּהּ:
10If he prepared it to learn or with the intent of giving it to the community, he is not liable. If he smelled its fragrance, but did not prepare it, he is not liable for karet. Instead, he is bound by the laws applying to all of those who derive benefit from consecrated property.29This is speaking about a person who smells the fragrance of the communal incense offering. A person who smells the incense of a private individual who copied the formula of the incense offering is not liable.See Hilchot Meilah 1:2 for the details of one's liability. See also ibid. 5:16 which states that this applies only when the column of smoke from the incense is rising. Once it has already risen, the prohibition no longer applies. The Torah obligated a person for karet only when he prepared it according to its formula for the sake of smelling it.
י״אמִזְבַּח הַזָּהָב שֶׁבַּהֵיכָל עָלָיו מַקְטִירִין הַקְּטֹרֶת בְּכָל יוֹם. וְאֵין מַקְרִיבִין עָלָיו דָּבָר אַחֵר. וְאִם הִקְטִיר עָלָיו קְטֹרֶת אַחֶרֶת שֶׁאֵינָהּ כָּזוֹ. אוֹ שֶׁהִקְטִיר עָלָיו קְטֹרֶת כָּזוֹ שֶׁהִתְנַדֵּב אוֹתָהּ יָחִיד אוֹ רַבִּים. אוֹ הִקְרִיב עָלָיו קָרְבָּן. אוֹ הִסִּיךְ נֶסֶךְ. לוֹקֶה שֶׁנֶּאֱמַר (שמות ל ט) "לֹא תַעֲלוּ עָלָיו קְטֹרֶת זָרָה וְעוֹלָה וּמִנְחָה" וְגוֹ':
11The incense offering is offered on the Golden Altar in the Temple each day. No other entity is offered on it. If one offered any incense other than this or offered this incense, but it was donated by an individual or a group,30But not to the community as a whole.The Radbaz quotes Rashi (Keritot 6a) which states that one is liable for death at the hand of heaven for bringing such an incense offering. (The death of Aaron's sons, Nadav and Avihu, are cited as proof for this thesis.) or one offered a sacrifice on it,31The blood of certain sacrifices is, however, sprinkled on it, as stated in Hilchot Ma'aseh HaKorbanot 5:13; Hilchot Avodat Yom HaKippurim 4:2. or poured a libation on it, one is liable for lashes,32Sefer HaMitzvot (negative commandment 82) and Sefer HaChinuch (mitzvah 104) consider the prohibition against making such offerings on this altar as one of the Torah's 613 commandments. as [ibid.:9] states: "You shall not offer upon it foreign incense, a burnt offering, or a meal offering."
י״בבְּעֵת שֶׁמּוֹלִיכִין אֶת הָאָרוֹן מִמָּקוֹם לְמָקוֹם אֵין מוֹלִיכִין אוֹתוֹ לֹא עַל הַבְּהֵמָה וְלֹא עַל הָעֲגָלוֹת אֶלָּא מִצְוָה לְנָטְלוֹ עַל הַכָּתֵף. וּלְפִי שֶׁשָּׁכַח דָּוִד וּנְשָׂאוֹ עַל הָעֲגָלָה נִפְרַץ פֶּרֶץ בְּעֻזָּא. אֶלָּא מִצְוָה לְנָשְׂאוֹ עַל הַכָּתֵף שֶׁנֶּאֱמַר (במדבר ז ט) "כִּי עֲבֹדַת הַקֹּדֶשׁ עֲלֵיהֶם בַּכָּתֵף יִשָּׂאוּ":
12When the ark is transported from place to place, it should not be transported on an animal or on a wagon. Instead, it is a mitzvah for it to be carried on one's shoulders.33Sefer HaMitzvot (positive commandment 34) and Sefer HaChinuch (mitzvah 379) consider this mitzvah as one of the Torah's 613 commandments.The prooftext cited by the Rambam refers to the ark being carried by the Levites, the descendants of the family of Kehot. In Sefer HaMitzvot, however, the Rambam writes that the mitzvah for all time was to have the ark carried by the priests and not the Levites. Indeed, the narrative of the ark being carried in Joshua 3:6 and II Samuel 15:25 corroborates this thesis. (The Ramban explains that this does not contradict the Biblical command, because the priests are also descendants of Kehot.) The reason the mitzvah was fulfilled by the Levites while the Jews journeyed through the desert is because there were not enough priests to carry the ark at that time. Since David forgot and had it transported on a wagon, there was an outbreak [of Divine anger] at Uzzah.34As the Bible relates, II Samuel, ch. 6, God vented His anger for the transgression on Uzzah, causing his death. Instead, it is a mitzvah to carry it on one's shoulders, as [Numbers 7:9] states: "For the holy task is their obligation. They shall carry it on their shoulders."
י״גכְּשֶׁנּוֹשְׂאִים אוֹתוֹ עַל הַכָּתֵף נוֹשְׂאִין פָּנִים כְּנֶגֶד פָּנִים וַאֲחוֹרֵיהֶם לַחוּץ וּפְנֵיהֶם לְפָנִים. וְנִזְהָרִים שֶׁלֹּא יִשָּׁמְטוּ הַבַּדִּים מִן הַטַּבָּעוֹת. שֶׁהַמֵּסִיר אֶחָד מִן הַבַּדִּים מִן הַטַּבָּעוֹת לוֹקֶה. שֶׁנֶּאֱמַר (שמות כה טו) "בְּטַבְּעֹת הָאָרֹן יִהְיוּ הַבַּדִּים לֹא יָסֻרוּ מִמֶּנּוּ":
13When [the Levites] carry the ark on their shoulders, they should carry it face to face, with their backs pointed outward and their faces inward.35Thus those in the front will be walking backwards. This is necessary so that they will not be turning their backs to the ark (Bamidbar Rabbah, ch. 5). They must be careful that the staves of the ark are not removed from the rings. Anyone who removes one of the staves36Although the prooftext quoted by the Rambam speaks of the staves, using the plural term, he understands the prohibition as applying even to one of them. See the Minchat Chinuch (mitzvah 96) which discusses this issue. from the rings is liable for lashes,37Sefer HaMitzvot (negative commandment 86) and Sefer HaChinuch (mitzvah 96) consider the prohibition against removing the staves as one of the Torah's 613 commandments. as [Exodus 25:15] states: "The staves shall be in the rings of the ark. They shall not be removed from it."