Tempelredskap och tjänstgörande — Rambam

Tempelredskap och tjänstgörande

Tempelredskap och tjänstgörande — Rambam på Beth HaMidrash: den hebreiska texten och dess svenska översättning, med Raschi och de stora kommentatorerna. Gratis, på nätet.

מִצְוַת עֲשֵׂה לַעֲשׂוֹת שֶׁמֶן הַמִּשְׁחָה שֶׁיִּהְיֶה מוּכָן לִדְבָרִים שֶׁצְּרִיכִין מְשִׁיחָה בּוֹ שֶׁנֶּאֱמַר (שמות ל, כה) "וְעָשִׂיתָ אֹתוֹ שֶׁמֶן מִשְׁחַת קֹדֶשׁ":It is a positive commandment to prepare (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, (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 it as the oil of sacred anointment."

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:While in the desert, Moses our teacher [had] it prepared. He took the equivalent of 500 shekel 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 costus 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 together 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'iot and approximately 150 cc according to Chazon Ish. Thus a hin is 48 times this amount. - of oil was placed above the water. The entire mixture was then cooked over fire until the water boiled off and only the oil remained. It was then set aside for [future] generations.

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:Musk refers to the blood contained with a wild beast from India that is of universal renown which people everywhere use as a fragrance. 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., which even today grows only in the highlands of Kashmir. Fragrant cane, this refers to thin canes 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.

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:One 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. 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, 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, he is exempt.

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:One who anoints himself with 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, shall be cut off from his nation."One is liable only for anointing oneself with the oil of anointment made by Moses, 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. 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.

Mishneh Torah, Vessels of the Sanctuary and Those Who Serve Therein.1