Rashi on TanakhExodus 30

To burn incense. [I.e.] to raise up on it burning smoke of incense.

Its top. This [altar] had a top whereas the altar of the burnt-offering had no top, but its hollow was filled with earth in all their encampments.

A gold crown-like rim. This is symbolic of the crown of priesthood.

צַלְעֹתָיו . Here it has the meaning of “corners” as Onkelos [also] translates it [זִוְיָתֵיה], since the verse [goes on to] state: “on its sides.” [The phrase therefore means:] “on its two corners which are at its two sides.A

(See illustration on page 205.) They (it) will be. [“It” refers to] the making of these rings.

To house the poles. The ring itself will be “the house.”

In front of the paroches. Lest you say that it should be somewhat drawn away from being exactly opposite the Ark, to the North or to the South; therefore the Torah says: “in front of the covering,” i.e., exactly opposite the Ark on the outside.

When he cleans. [Meaning:] the cleaning of the cups of the menorah from the ashes of the wicks that burnt through the night and he cleaned them out every morning.

The lamps. Loces (lamps) in Old French. This is the meaning of נֵרוֹת whenever they are mentioned in connection with the menorah, except those places where it says any form of הַעֲלָאָה (to cause [the flame] to ascend) which is a term used for “lighting.”

And when he lights. [I.e.] when he will light them so that their flame ascends.

He shall burn it — every single day. He burns one pras in the morning and one pras in the afternoon.

Do not bring upon it. [I.e.] upon this altar.

Strange incense. [I.e.] any incense that is a voluntary offering, they are all “strange” to it, except for this one.

Neither burnt offerings nor meal-offerings. [Meaning:] neither burnt-offering nor meal-offering. עוֹלָה is an animal or bird korbon whereas מִנְחָה is one of bread.

Aharon shall make atonement — by means of placing the blood.

Once each year — on Yom Kippur. This is what is referred to when is said in Parshas Acharei Mos: “He shall go out to the altar that is before God and bring about atonement upon it.”

The sin-offering of atonement. They are the bull and goat of Yom Kippur which atone for the uncleanness and the mikdosh and its holy things (korbonos).

Holy of Holies. The altar is sanctified exclusively for these things and for no other service.

When you take the count. [תִשָּׂא] has the meaning of “taking,” as Onkelos translates it [תְקַבֵּל] — “you will take.” [I.e.] “When you will wish to take the sum total of their numbers, do not take a head count, but, rather, let each give a half-shekel then count the shekalim and you will know [their number].”

Thus there will be no plague among them — for things that are counted are subject to the evil eye and as a result a plague befalls them like the one which occurred in the days of David.

Must give this. He (God) showed him the likeness of a coin made of fire whose weight was half a shekel and said to him, “Like this shall they give.”

Passing by to be counted. It is the way of those who take a count to make that which is to be counted pass one after the other. Similarly: “Whoever passes under the rod” and similarly: “the sheep shall pass by the counter.”

Half a shekel based on the shekel of the holy [Sanctuary]. I.e., based on the weight of the shekel which I (God) set aside for you with which to weigh the shekels to be used for sacred things. For example, the shekels mentioned in the section [dealing with] evaluating things vowed to the Sanctuary and possessed fields [vowed to the Sanctuary].

Where a shekel is twenty geirah. It now clarifies for you how much it is.

Geirah. [Geirah in Hebrew is] the word for מָעָה [in Aramaic]. The same applies to: “...will come to bow down for an אֲגוֹרָה of silver and a piece of bread.”

Where a shekel is twenty geirah. I.e., a whole shekel. For a shekel is four zuz and a zuz at first was five מָעָה . But then one sixth was added and its value was raised to six silver מָעָה . “It is half of this [original] shekel, which I described to you, that they shall give as a terumah-offering to God.”

From [age] twenty years and older. Here it teaches you that no one below twenty years of age goes into the army nor is he counted among the men.

To atone for your souls. [Meaning:] so that you not be struck by a plague as a result of being counted. An alternate explanation of לְכַפֵּר עַל נַפְשׁוֹתֵיכֶם: Because it alludes here to three terumah-offerings, for תְּרוּמַת ה' is written three times here. The first represents the terumah-offering for the sockets for he (Moshe) counted them when they began contributing to the mishkon and each person gave half a shekel, and it totalled 100 kikar, as it states: “And the silver of the counted of the congregation totalled one hundred kikar,” and from these the sockets were made as it states: “The one hundred kikar of silver, etc.” The second [תְּרוּמַת ה'], it, too, [was contributed] through counting for they were counted after the mishkon was erected. It is the counting that is spoken of at the start of the book of Numbers (Bamidbar): “[God spoke to Moshe] on the first day of the second month, in the second year,” [at which time] each one gave half a shekel. They were for buying the communal korbonos for each year. Both were considered alike regarding them — the poor and the rich. It is regarding this [last] terumah-offering that it is said: “to atone for your souls,” because the [purpose of the] korbonos is atonement. And the third [תְּרוּמַת ה'] is the terumah-offering for the mishkon, as it is said: “everyone who set aside a terumah-offering of silver and copper.” Not everyone participated alike in this case, rather, each person contributed as his heart moved him.

And donate it for the work of the Tent of Meeting. From this you may learn that he (Moshe) was commanded to count them when they began to contribute to the mishkon, after the occurrence of the [golden] calf because a plague had come upon them, as it states: “And God plagued the people.” A parable [to which this can be compared]: to a flock of sheep that is dear to its owner that was struck by a plague. Once it (the plague) ceased, he said to the shepherd, “I ask of you, count my sheep so that you know how many of them are left.” [He did this] in order to make it known that it (i.e., the flock) was dear to him. [However,] it is impossible to say that this count is the same one spoken of in the book of Numbers (i.e., Bamidbar), for regarding that one it says: “on the first day of the second month,” whereas the mishkon was erected on the first day of the first month, as it is said: “On the first day of the first month you shall erect, etc. [the mishkon]” and from this count [in this section] the sockets were made from its shekalim, as it states: “the one hundred kikar [of silver] were used to cast, etc.”: Thus you learn that they were two [separate countings], one at the start of their contribution after Yom Kippur of the first year, and one in the second year in Iyar after the mishkon was already erected. Should you ask: but is it possible that at both [countings] the [number of] Israelites was exactly the same, viz., 603,550?! For in relating the use of the silver [which was collected] at the counting of the congregation it is so stated (i.e., it gives the above number). And in the Book of Numbers (i.e., Bamidbar) there, too, it states: “And the total of all who were counted was 603,550.” Were not [these countings] in two [different] years and it would have been impossible that there would not have been at the first counting some nineteen year olds who were not counted and turned twenty by the second year. The solution to this problem is: As regards to the age of the people [it is considered that] they were counted in the same year, whereas as pertaining to the exodus from Egypt they are [considered] as two years. This is because the exodus from Egypt is calculated from Nissan, as we have learned in Tractate Rosh Hashanah [and we therefore speak of] the mishkon being built in the first year and erected in the second, for the new year begins on the first of Nissan, whereas the ages of the people are calculated according to the years [since the creation] of the world which begin with [the month of] Tishri. Consequently both countings [took place, in effect,] in the same year. The first counting was in Tishri, after Yom Kippur, when God became reconciled with the Israelites to forgive them [for the sin of the golden calf], and they were given the command regarding [the construction] of the mishkon while the second [counting] took place on the first of Iyar.

For the work of the Tent of Meeting. This refers to the sockets which were made of it.

A wash basin — like a large pot which had spigots which poured out water through their openings.

And its base. As Onkelos translates it: “and its base,” a stand set up [to hold] the wash basin.

For washing. This refers back to the wash basin.

And the altar — the altar of the burnt-offering, about which it is written that it is “in front of the entrance way of the mishkon of the Tent of Meeting.” The wash basin was slightly pulled to the side and stood in the space between the altar and the mishkon and did not obstruct at all between them, for it is stated: “And the altar of the burnt-offering he placed at the entrance of the mishkon of the Tent of Meeting,” [indicating that] the altar was in front of the Tent of Meeting but the wash basin was not in front of the Tent of Meeting. Then where was it? It was slightly pulled back southward. So it is taught in Tractate Zevachim.

Their hands and their feet. He (the kohein) simultaneously washed his hands and feet. Thus did we learn in Tractate Zevachim: How was the washing of the hands and feet done? He placed his right hand on his right foot, and his left hand on his left foot and washed [them].

Before entering the Tent of Meeting — to burn the incense, morning and afternoon, or to sprinkle from the blood of the bull brought by the anointed kohein [godol] and of the goats brought for the sin of idolatry.

And they will not die. But, if they do not wash, they will die, for in the Torah there were said things intended to be understood by inference. Hence from the inference of the negative you may derive the positive.

The altar. [I.e.,] the outer [altar] for in this case there is no entering into the Tent of Meeting, but only into the courtyard.

And they will not die. This intends to make liable to the death penalty someone who performs a korbon service on the [outer] altar without having washed his hands and feet; for from the earlier mention of the death penalty we can derive only that it applies to someone who enters the Sanctuary.

The finest spices. [Meaning:] the finest.

Fragrant cinnamon. Since cinnamon is the bark of a tree, there are some that are good and have a good fragrance and flavor, and there are some that are merely like wood, it was therefore necessary to say: קִנְּמָן בֶּשֶׂם — i.e., of the fragrant one.

Half a portion being two hundred fifty. I.e., half of what is brought shall be two hundred fifty. Consequently the total was five hundred, equal to the amount of pure myrrh. If that is the case, why is it expressed in terms of halves? It is a scriptural decree that it be brought as two halves so that it be increased by two tippings of the scale for things cannot be weighed to their absolute exactness. So this is taught in Tractate Kerisos.

Calamus spices. [Meaning:] cane containing spices. Because there are canes that contain no spices it was necessary to say: בֹּשֶׂם — “containing spices.”

Two hundred fifty — the amount of the total weight.

Cassia. It is the name of a root of an herb which, in the language of the Sages, is ketzia

Hin. The equivalent of twelve logs. The Sages of Yisrael disputed [the oil’s purpose]: Rabbi Meir said that the roots were boiled in it. Whereupon Rabbi Yehuda said to him: [But it is not so] for even to coat the roots this amount [of oil] would be insufficient! But [its purpose was this:] they soaked them (the roots) in water [so that being saturated with water] they would not absorb the oil, after which he poured the oil upon them [and kept it there] until it absorbed the aroma and then skimmed the oil off the roots.

A blend made by a [perfume] blender. רֹקַח is a noun [and not a verb], and the accent’s being on the first syllable indicates this. It is the same as רֶקַח — “blended,” or רֶגַע — “a moment.” It is not the same as: רֹגַע הַיָּם — “he stirs up the sea;” or the same as: רֹקַע הָאָרֶץ — “who spreads out the land,” where the accent is on the last syllable. Anything mixed with another thing to the degree that one absorbs from the other either smell or taste is called מִרְקַחַת .

רֹקַח מִרְקַחַת [therefore means] a blend made through skilled craftsmanship and mixing.

The work of a רוֹקֵחַ — the name of the craftsman in this field.

Anoint with it. All anointings were done in the form of the Greek chi except those of kings which are done in the form of a crown.

Sanctify them. It is this anointing which sanctifies them to become holy of holies. And what is the manifestation of their holiness? It is: “Anything that touches them, etc.” [This means:] anything that is fit for a sacred vessel, once it comes into it (i.e., the vessel) it becomes intrinsically holy, so that it will become unfit though יוֹצֵא, [i.e., if taken out of the courtyard of the mishkon] or לִינָה, [i.e., being left overnight off the altar], or [by coming in contact with] a טְבוּל יוֹם and cannot be redeemed so as to become secular. However, anything that is not fit for them they do not sanctify. This is stated as an undisputed Mishnah (i.e., a beraisa) concerning the altar. From that which is stated: “Whatever touches the altar becomes sanctified,” I might infer that this applies whether it is fit [for the altar] or whether it is not fit. The Torah, therefore, says [in the next verse]: “sheep” — just as sheep are fit [for the altar], so must everything be fit [to be sanctified by the altar]. Every anointing of the mishkon, kohanim and kings is translated by Onkelos as רִבּוּי — “elevating to a higher status” because the only purpose of anointing is to elevate to a higher status, for so did the King (God) establish that this [shall be the method] of installation to a higher status. However, other anointings, for example, רְקִיקִין מְשׁוּחִים (anointed wafers), or: “With the important oils shall they anoint (יִמְשָׁחוּ),” their Aramaic version is the same as the Hebrew.

For all your generations. From this our Sages deduced that one can state that the entire [שֶׁמֶן הַמִּשְׁחָה] will be preserved for the time yet to come (i.e., after Moshiach comes).

This. The numerical value [of זֶה] [ז =7, ה =5] corresponds to the twelve logs [of the שֶׁמֶן הַמִּשְׁחָה].

לֹא יִיסָךְ — spelled with two letters י' which takes the form: he (or, it) shall not be done, as in: “so that (יִיטַב) it will be well with you.”

It must not be poured on the flesh of any man — from this oil itself.

וּבְמַתְכֻּנְתּוֹ לֹא תַעֲשֹוּ כָּמֹהוּ . [Meaning:] with the quantity of each of its spices make no other like it, i.e., with the weight of these spices in proportion to the measure of a hin of oil. But if he decreased or increased the spices in proportion to the measure of a hin of oil, then it is permissible. However, even if it were made in the proportions of this one (i.e., the שֶׁמֶן הַמִּשְׁחָה), there is no transgression for one who applies it to himself, only for one who blends it [transgresses].

And its formula. A term meaning: “a particular quantity,” as in: “(מַתְכֹּנֶת) the quantity of bricks.” Similarly: בְמַתְכֻּנְתָּה — “in its particular quantity,” of the incense.

Or if he places from it. [I.e.,] from the one which Moshe [blended].

Upon an unauthorized person. [I.e.,] when it is not for the need of the priesthood or kingdom (i.e., anointing a king).

stacte. נָטָף is balsam, but since it is only the sap that drips from the balsam trees it is called נָטָף (from נוֹטֵף — “drips”). In Old French it is called gome (tree sap) and the balsam is called theriake.

Onycha. It is a smooth fragrant root, translucent like a fingernail. In mishnaic Hebrew it is called צִפּוֹרֶן . And that is the intent of Onkelos when he translates it: וְטוּפְרָא (טוּפְרָא being Aramaic for צִפּוֹרֶן).

Galbanum. A spice with a bad odor, which is called galbanum. Scripture counts it among the spices of the incense to teach us not to look with contempt at including in our gatherings for fasts and prayers the sinners among the Israelites, that they should be counted (i.e., united) with us.

Spices. [I.e.,] other spices.

And pure frankincense. From here our Sages derived that Moshe was told of eleven spices at Sinai: the minimum amount indicated by סַמִּים — “spices,” is two (for the least of any plural is two); stacte, onycha, and galbanum are three; so you have five; סַמִּים [is repeated at this point] so as to add an amount equal to the above; so now you have ten; and frankincense makes it eleven. They are as follows: 1.stacte, 2.onycha, 3.galbanum 4.frankincense, 5.myrrh, 6.cassia, 7.spikenard, 8.saffron; this gives you eight, because שִׁבּוֹלֶת and נֵרְד are one, for נֵרְד is similar to שִׁבּוֹלֶת; 9.costus, 10.aromatic bark, 11.cinnamon, giving you the total of eleven. Boris karshina is not burnt but it is used to smooth the onycha in order to whiten it so as to make it pleasing to the eye.

They shall be of equal weight. The four explicitly mentioned here shall be equal — weight for weight. The weight of one should be the same weight as the other, and so we learned: the balsam, the onycha, the galbanum, and the frankincense each had a weight of seventy manehs. The word בַּד, it seems to me, is a term for “a single one” [בַּד בְּבַד יִהְיֶה — therefore has the meaning:] “they shall be one for one” [i.e.,] one like the other.

Thoroughly blended. As Onkelos translates it: “mixed,” [i.e.] the particles must be mixed thoroughly with one another. It is my opinion that similar to this (i.e., מְמֻלָּח) is: “(הַמַּלָחִים) the sailors were frightened” [or:] “(מַלָחַיִךְ) your sailors and your pilots.” [They are so called] because they keep turning the water over (mixing) with oars when they move the ship, similar to a person who stirs beaten eggs with a spoon in order to mix them with water. Anything that a person wants to mix thoroughly he turns over (stirs up) with a finger or a spoon.

Thoroughly blended, pure and holy. Thoroughly blended shall it be, pure shall it be, and holy shall it be.

And place it, etc. This refers to the daily incense burning which [was done] on the inner altar which is inside the Tent of Meeting.

Where I will meet with you. “All appointments that I will set up to speak with you I shall set up in that place.”

Its formula. [Meaning:] according to the quantity of its spices.

It shall be sacred to you for Adonoy. [Meaning:] that you shall do it only for My Name.

To enjoy its fragrance. But, you may make it on your own in its proper proportions for the purpose of selling it to the community.