Pt1 Anointing Priests and Kings: The Miraculous Anointing Oil (Horayot 11b-12a)

This the first part of a two-part series. The outline of the series is below.

Overview

See Wikipedia, “Holy anointing oil“:

In the ancient Israelite religion, the holy anointing oil (Biblical Hebrew: שמן המשחה, romanized: shemen ha-mishchah, lit. 'oil of anointing') formed an integral part of the ordination of the priesthood and the High Priest as well as in the consecration of the articles of the Tabernacle (Exodus 30:26) and subsequent temples in Jerusalem.

The primary purpose of anointing with the holy anointing oil was to sanctify, to set the anointed person or object apart as qodesh, or "holy" (Exodus 30:29).

Originally, the oil was used exclusively for the priests and the Tabernacle articles, but its use was later extended to include kings (1 Samuel 10:1).

It was forbidden to be used on an outsider (Exodus 30:33) or to be used on the body of any common person (Exodus 30:32a) and the Israelites were forbidden to duplicate any like it for themselves (Exodus 30:32b).

Bible Verses - Exodus 30:22-33

The five ingredients of the anointing oil are listed in Exodus 30:22–25:¹

וידבר יהוה אל־משה לאמר

YHWH spoke to Moses, saying:

ואתה קח־לך בשמים ראש:

1. מר־דרור —

   1. חמש מאות

2. וקנמן־בשם —

   1. מחציתו חמשים ומאתים

3. וקנה־בשם —

   1. חמשים ומאתים

4. וקדה —

   1. חמש מאות בשקל הקדש

5. ושמן זית —

   1. הין

Take choice (ראש) spices:

1. solidified myrrh (מר דרור) —

   1. 500 [weight]

2. fragrant cinnamon (קנמן בשם) —

   1. half as much—250

3. aromatic cane (קנה בשם) —

   1. 250

4. cassia (קדה) —

   1. 500—by the sanctuary weight (שקל הקדש)

5. olive oil —

   1. a hin

ועשית אתו שמן משחת־קדש

רקח מרקחת

מעשה רקח

שמן משחת־קדש יהיה

Make of this a sacred anointing oil (שמן משחת־קדש)

a compound of ingredients (רקח מרקחת)

expertly blended (מעשה רקח)

to serve as sacred anointing oil.

What and who are to be anointed are then listed in Exodus.30.26-30 (Tabernacle, six temple vessels, and the priests):

ומשחת בו:

1. את־אהל מועד

2. ואת ארון העדת

3. ואת־השלחן ואת־כל־כליו

4. ואת־המנרה ואת־כליה

5. ואת מזבח הקטרת

6. ואת־מזבח העלה ואת־כל־כליו

7. ואת־הכיר ואת־כנו

With it anoint:

1. the Tent of Meeting (אהל מועד)

2. the Ark of the Covenant (ארון העדת)

3. the table and all its utensils,

4. the candelabrum (מנרה) and all its utensils,

5. the altar of incense (מזבח הקטרת)

6. the altar of burnt offering (מזבח העלה) and all its utensils,

7. and the laver (כיר) and its stand.

וקדשת אתם והיו קדש קדשים

כל־הנגע בהם יקדש

Thus you shall consecrate them so that they may be most holy;

whatever touches them shall be consecrated.

ואת־אהרן ואת־בניו תמשח

וקדשת אתם לכהן לי

You shall also anoint Aaron and his sons,

consecrating them to serve Me as priests.

Prohibitions relating to the anointing oil are then discussed, in Exodus.30.31-33

ואל־בני ישראל תדבר לאמר:

שמן משחת־קדש יהיה זה לי לדרתיכם

על־בשר אדם לא ייסך

ובמתכנתו לא תעשו כמהו

קדש הוא קדש יהיה לכם

איש אשר ירקח כמהו

ואשר יתן ממנו על־זר —

ונכרת מעמיו

And speak to the Israelite people, as follows:

This shall be an anointing oil sacred to Me throughout the ages.

It must not be rubbed on any person’s body,

and you must not make anything like it in the same proportions (במתכנתו)

it is sacred, to be held sacred by you.

Whoever compounds its like,

or puts any of it on a layman (זר) —

shall be cut off from his kin.

The Sugya

This sugya explores the preparation, miraculous endurance, and ritual use of the shemen ha-mishcha (anointing oil). It was first made by Moses in the wilderness (Exod. 30:31). The discussion opens with a dispute about its preparation: R' Yehuda holds that Moses boiled spice roots directly in the oil, while R' Yosei objects—such a small quantity of oil would be absorbed by the roots. He suggests instead that the roots were first soaked in water; the oil floated on top, absorbed the fragrance, and was then skimmed off.

R’ Yehuda stresses the miraculous nature of the oil: though it began as only twelve log, it sufficed for the anointing of the Mishkan (=Tabernacle), its vessels, Aaron and his sons for the seven days of inauguration (שבעת ימי המלואים), and later generations of High Priests and kings—yet it still exists, awaiting future use. Prooftexts from Exodus 30:31 and Leviticus 8:10 frame this enduring sanctity.

The baraita specifies that even a High Priest who is the son of a High Priest requires anointing, while a king who inherits from his father does not—unless his succession is contested. Thus Solomon (vs. Adonijah, his half-brother), Joash (the 8th king of Judah; vs. Athaliah, his grandmother), and Jehoahaz (the 17th king of Judah; vs. Jehoiakim, his elder brother) were anointed to secure legitimacy.

R' Yoḥanan untangles the genealogical puzzles of Josiah’s sons in 1 Chr. 3:15, asserting that all four names refer to Zedekiah (the 20th and final king of Judah before the destruction of Jerusalem by Nebuchadnezzar; c. 600 BCE): Shallum = Zedekiah = Johanan = Jehoahaz.

Zedekiah’s identity is further traced: originally named Mattaniah, he was renamed by Nebuchadnezzar, who invoked divine judgment on any rebellion. His alternate name Shallum is explained either as “perfect in deeds” or because the Davidic monarchy concluded in his days.

The sugya then addresses the concealment of sacred objects: when King Josiah foresaw exile (Deut. 28:36), he hid the Ark together with the anointing oil, the jar of manna, Aaron’s blossoming staff, and the Philistine chest (1 Sam. 6:8; 2 Chr. 35:3). A chain of gezerah shavah links the terms “there,” “keepsake,” and “generations” across verses to show their joint fate. R' Pappa explains that Jehoahaz was instead anointed with balsam oil.

Baraitot describe ritual practice: kings were anointed in a crown-shape, priests in a chi-shape.² There is a tannaitic dispute whether oil was poured first on the head or between the eyes. Psalm 133 is reinterpreted: Aaron’s beard miraculously held pearl-like drops of oil that rose with his speech, prompting Moses and Aaron’s anxiety about possible misuse (me’ilah). Twice a bat kol (divine voice) reassures them: the oil is pure, without transgression, and their unity is affirmed.

Finally, the sugya turns to omens. Kings are anointed by a spring (as Solomon was at Gihon, 1 Kgs. 1:33–34) as a sign of enduring reign. Other omens include lighting a lamp between Rosh Hashana and Yom Kippur to test for survival, raising a rooster for business success, and observing a “shadow of a shadow” for travel. Abaye lists symbolic foods (simanim) for Rosh Hashana: squash, fenugreek, leeks, chard, and dates. Rav Mesharshiyya advises his son on study discipline, environment, and choosing hardship over comfort for Torah’s sake.

The section closes with Hannah’s prayer (1 Sam. 2:1): David and Solomon’s enduring reigns are attributed to being anointed with oil from a horn (a good omen), unlike Saul and Jehu who were anointed from a jug and whose reigns did not last.

Outline

Intro

1. Overview

2. Bible Verses - Exodus 30:22-33

3. The Sugya

The Passage - Anointing Priests and Kings: The Miraculous Anointing Oil (Horayot 11b-12a)

1. R’ Yehuda - Moses’ anointing oil was made by boiling spice roots in the oil - Exod 30:31

2. R’ Yosei - That amount of oil couldn’t be boiled with roots; instead soak roots in water, float oil on top to absorb fragrance, then skim

3. R’ Yehuda - The oil was only 12 log; multiple miracles preserved it through all uses - Exod 30:31

4. R’ Yehuda - With that oil they miraculously anointed the Mishkan, its vessels, Aaron and sons (7 days), and later High Priests and kings - Lev 8:10

5. High Priest, even son of a High Priest, requires anointing; a king who is son of a king doesn’t require anointing

   1. ... except in cases of dispute (Solomon vs Adonijah; Joash vs Athaliah; Jehoahaz vs older Jehoiakim) - 1 Kgs 1; 2 Kgs 11; 2 Kgs 23:30

6. That oil remains in existence for the (messianic) future - Exod 30:31

7. R’ Yoḥanan - “Shallum = Zedekiah = Johanan = Jehoahaz” - 1 Chr 3:15

8. Baraita - “Shallum = Zedekiah“; Meaning of “Shallum” - Either “perfect in deeds” or because the Davidic kingdom ended in his days

   1. ... Zedekiah’s given name was Mattaniah - 2 Kgs 24:17

   2. … Nebuchadnezzar renamed him “Zedekiah”, meaning: “God will justify (יצדיק - yatzdik) the judgment against you if you rebel against me“ - 2 Chr 36:13

9. Baraita - When the Ark was hidden, the anointing oil, jar of manna, Aaron’s staff, and the Philistine chest were hidden with it - 1 Sam 6:8

   1. Josiah foresaw exile - Deut 28:36

   2. ... and hid them - 2 Chr 35:3

10. R’ Elazar - Gezerah shavah from “there” (שם), “keepsake” (משמרת), and “generations” (דורות) links Ark, manna, staff, and anointing oil (showing they were all hidden) - Exod 29:43; Exod 16:33; Num 17:25–26; Exod 30:31

11. Baraita - Kings are anointed in a crown-shape; priests in a shape like the Greek letter chi

12. Rav Menashya bar Gadda - Greek letter chi = ’kaf’

13. Tannaitic Dispute re order when anointing: pour on head first vs anoint between the eyes first

14. Baraita - Two drop-pearls of oil hung from Aaron’s beard - Ps 133:2–3

15. Rav Pappa - those drops would miraculously rise and settle on the roots of Aaron’s beard (so that they wouldn’t fall)

16. Bat kol assures Moses there was no me’ila in the oil on Aaron’s beard - Ps 133:2–3

17. Additional Bat kol assures Aaron he too did not commit me’ila; unity of brothers - Ps 133:1

Appendix - Omens (Horayot 12a)

1. Baraita - Kings are anointed at a spring for a good omen of lasting rule

   1. Prooftext - Solomon was anointed at Gihon - 1 Kgs 1:33–34

2. R’ Ami - Omen for life: light a lamp during 10 days between Rosh HaShana and Yom Kippur in a windless house; if it stays lit, he will survive the year

3. Omen for business success: raise a rooster; if it thrives, success is implied

4. Journey omen via “shadow of a shadow” - To check whether he will safely return home from a journey: go into a dark house, if he sees “shadow of a shadow”, he will definitely return and come home safely

5. Abaye - one should have vegetables as simanim on Rosh HaShana: qara (squash), rubya (fenugreek), karti (leeks), silka (chard), tamrei (dates)

6. Rav Mesharshiyya - Study advice: review baraita before class; watch your teacher’s mouth; study by a river; prefer Mata Meḥasya’s hardships to Pumbedita’s comforts - Isa 30:20

7. Hannah’s line interpreted - “My horn is exalted”—horn anointing is a good omen: David & Solomon (horn) endured; Saul & Jehu (jug) did not - 1 Sam 2:1

The Passage

Horayot.11b.7-12a.14

R’ Yehuda - Moses’ anointing oil was made by boiling spice roots in the oil - Exod 30:31

תנו רבנן:

שמן המשחה שעשה משה במדבר --

היו שולקים בו את העיקרים,

דברי רבי יהודה.

A baraita states:

To blend the anointing oil that Moses prepared in the wilderness --

they would boil (שולקים) in the oil the roots of the spices in the quantities enumerated in the verse;

this is the statement of R' Yehuda.

R’ Yosei - That amount of oil couldn’t be boiled with roots; instead soak roots in water, float oil on top to absorb fragrance, then skim

רבי יוסי אומר:

והלא לסוך את העקרים אינו סופק?!

אלא:

שורין את העקרים במים,

ומציף עליו שמן,

וקולט את הריח

וקופחו.

R' Yosei says:

But isn’t that amount of oil insufficient (סופק) even to smear on the roots of those spices, as the oil would be absorbed into the roots?! How then could the roots be boiled in the oil?

Rather,

they soak (שורין) the roots in water. Once the roots are waterlogged, they do not absorb the oil.

The fragrance of the spices gradually rises and they float oil on the water

and the oil absorbs the fragrance.

And at that point, one removed the oil [ve-kippeḥo] from the water, and that was the anointing oil.

R’ Yehuda - The oil was only 12 log; multiple miracles preserved it through all uses - Exod 30:31

אמר לו רבי יהודה:

וכי נס אחד נעשה בשמן המשחה?!

והלא תחלתו שנים עשר לוגין,

וממנו היה נמשח

1. משכן

2. וכליו

3. אהרן ובניו

כל שבעת ימי המלואים,

וכולו קיים לעתיד לבוא,

שנאמר: ״שמן משחת קדש יהיה זה לי לדורותיכם״.

R' Yehuda said to him:

And was it merely one miracle that was performed with regard to the anointing oil?!

But wasn’t it initially only twelve log,

and from it

1. the Tabernacle,

2. and its vessels,

3. Aaron, and his sons

were anointed for the entire seven days of inauguration,

and all of it remains in existence for the future,

as it is stated: “This shall be a sacred anointing oil unto Me throughout your generations” (Exodus 30:31)?

Since the entire existence of the anointing oil is predicated on miracles, it is no wonder that its preparation also involved a miracle.

R’ Yehuda - With that oil they miraculously anointed the Mishkan, its vessels, Aaron and sons (7 days), and later High Priests and kings - Lev 8:10

תניא אידך:

״ויקח משה את שמן המשחה

וימשח [את] המשכן [ואת] כל אשר בו״,

רבי יהודה אומר:

שמן המשחה שעשה משה במדבר,

כמה נסים נעשו בו מתחלה ועד סוף,

It is taught in another baraita:

“And Moses took the anointing oil,

and anointed the Tabernacle and all that was in it and sanctified them” (Leviticus 8:10).

R' Yehuda says:

With regard to the anointing oil that Moses prepared in the wilderness,

how many miracles were performed in its regard continuously, from beginning to end?

תחלתו לא היה אלא שנים עשר לוגין,

ראה

1. כמה יורה בולעת,

2. וכמה עקרים בולעים,

3. וכמה האור שורף,

Initially it was only twelve log.

Consider

1. how much oil a cauldron (יורה) absorbs,

2. and how much oil is absorbed by the roots,

3. and how much oil the fire (אור) burns,

ובו נמשח

1. משכן

2. וכליו

3. ואהרן ובניו

כל שבעת ימי המלואים,

ובו נמשחו כהנים גדולים ומלכים.

and yet

1. the Tabernacle,

2. and its vessels,

3. Aaron, and his sons

were anointed with it for the entire seven days of inauguration,

and High Priests and kings were anointed with it throughout the generations.

High Priest, even son of a High Priest, requires anointing; a king who is son of a king doesn’t require anointing

ואפילו כהן גדול בן כהן גדול טעון משיחה,

ואין מושחים מלך בן מלך.

Apropos the anointing oil, the baraita continues:

And even a High Priest, son of a High Priest, requires anointing,

but one does not anoint a king, son of a king.

... except in cases of dispute (Solomon vs Adonijah; Joash vs Athaliah; Jehoahaz vs older Jehoiakim) - 1 Kgs 1; 2 Kgs 11; 2 Kgs 23:30

ואם תאמר:

1. מפני מה משחו את שלמה?

   1. מפני מחלוקתו של אדוניה,

2. ואת יואש

   1. מפני עתליה,

3. ואת יהואחז

   1. מפני יהויקים,

   2. שהיה גדול ממנו שתי שנים.

And if you say:

1. For what reason did they anoint King Solomon (see I Kings, chapter 1), who was the son of a king?

   1. It was due to the challenge of Adonijah,

   2. who sought to succeed their father David as king.

2. And they anointed Joash

   1. due to Athaliah (see II Kings, chapter 11).

3. And they anointed Jehoahaz

   1. due to Jehoiakim,

   2. who was two years older than he was (see II Kings 23:30).

In all these cases, it was necessary to underscore that these men were crowned king.

That oil remains in existence for the (messianic) future - Exod 30:31

ואותו שמן קיים לעתיד לבוא,

שנאמר: ״שמן משחת קדש יהיה זה לי לדורותיכם״,

״זה״ – בגימטריא שנים עשר לוגין הוו.

[...]

And that oil remains in existence for the messianic future,

as it is stated: “This [zeh] shall be a sacred anointing oil unto Me throughout your generations” (Exodus 30:31).

The numerical value of zeh is twelve log,

indicating that this amount of oil remains intact despite its use.

[...]

R’ Yoḥanan - “Shallum = Zedekiah = Johanan = Jehoahaz” - 1 Chr 3:15

(See footnote.)³

כתיב:

״ובני יאשיהו:

1. הבכור -- יוחנן

2. השני -- יהויקים

3. השלישי -- צדקיהו

4. הרביעי -- שלום״,

it’s written:

“And the sons of Josiah:

1. The firstborn (בכור) -- Johanan,

2. the 2nd -- Jehoiakim,

3. the 3rd -- Zedekiah,

4. the 4th -- Shallum” (I Chronicles 3:15),

ואמר רבי יוחנן:

1. הוא שלום

2. הוא צדקיהו,

3. הוא יוחנן

4. הוא יהואחז

[…]

and R' Yoḥanan says:

1. He is Shallum,

2. he is Zedekiah;

3. he is Johanan,

4. he is Jehoahaz, who is mentioned in the book of Kings.

[…]

Baraita - “Shallum = Zedekiah“; Meaning of “Shallum” - Either “perfect in deeds” or because the Davidic kingdom ended in his days

תנו רבנן:

הוא שלום הוא צדקיהו.

ולמה נקרא שמו שלום?

1. שהיה משולם במעשיו.

2. איכא דאמרי: ״שלום״ – ששלמה מלכות בית דוד בימיו,

A baraita states:

He is Shallum, he is Zedekiah.

And why was he called Shallum?

1. It is due to the fact that he was perfect [meshullam] is his actions.

2. Some say: He was called Shallum because the kingdom of the house of David was concluded [she-shal’ma] during his days.

... Zedekiah’s given name was Mattaniah - 2 Kgs 24:17

ומה שמו?

מתניה שמו,

שנאמר:

״וימלך מלך בבל את מתניה דודו תחתיו

ויסב את שמו צדקיהו״

And what was his actual name?

Mattaniah was his name,

as it is stated:

“And the king of Babylon crowned Mattaniah his uncle in his stead,

and changed (יסב) his name to Zedekiah” (II Kings 24:17).

… Nebuchadnezzar renamed him “Zedekiah”, meaning: “God will justify (יצדיק - yatzdik) the judgment against you if you rebel against me“ - 2 Chr 36:13

אמר ליה:

יה יצדיק עליך את הדין אם תמרוד בי,

(שנאמר ויבאהו בבלה) וכתיב:

״וגם במלך נבוכדנצר מרד

אשר השביעו באלהים״.

Why did Nebuchadnezzar call him Zedekiah? He said to him:

God will justify (יצדיק) the judgment against you⁴ if you rebel against me;

and it is written:

“And he also rebelled against King Nebuchadnezzar,

who had imposed upon him an oath by God” (II Chronicles 36:13).

1. JPS 1985, with adjustments.

Compare the list of ingredients of the temple incense (ketoret) immediately after, in verses 34-38. And see the extensive discussion in my “The List of Ingredients in the Temple Incense: The ‘Ketoret’ Formula in Detail (Keritot 6a)“.

2. Meaning, ‘X’ shaped.

Notably, the Hebrew letter ‘tav’ was originally ‘X’ shaped; see my note in the intro to “Divine Symbols and Historical Shifts: The Significance of the Tav Mark in Ezekiel and the Precise Moment of the Patriarchs' Merit's End (Shabbat 55a)“.

3. In general, see my ““Why Was He Called Thus?”: An Anthology of Talmudic Passages Relating to Explanations of Biblical Names, Unification of Ostensibly Separate Biblical Personalities, and Etymologies of Biblical Words“.

I cite the baraita that appears in the next section, ibid., p. 22.

As I note there in the intro, R’ Yohanan, Rav/Shmuel (חד אמר וחד אמר), R’ Meir, and R’ Yishmael’s School are especially cited as making these statements.

4. יה יצדיק עליך את הדין.

On this idiom, see Jastrow, section “צדק את הדין“ (modernized):

צדק את הדין

to justify God's judgment, to submit to divine dispensation as just, to punishment as deserved

• Sifra Shemini, introduction: • כיון ששמע אהרן כך צדק... ושתק "when Aaron heard this, he submitted to divine judgment and kept his peace" (Leviticus 10:3)

• אברהם צדק עליו וכו׳ "Abraham resigned himself to God's will, for we read" (Genesis 18:27), "I am dust and ashes"

• צדקו עליהם וכו׳ "they resigned themselves" etc.

• Yerushalmi Sotah 8:22c bottom: צדקיהו שצדק עליו וכו׳ "Shallum was surnamed Zedekiah (justifier of God), because he justified God's judgment upon him"

• Avodah Zarah 18a: • בשעה שיצאו... צדקו עליהם וכו׳ "all three of them, when they were taken out for execution, resigned themselves" etc. (reciting an appropriate Bible verse)

And ibid., section “Hifil - הצדיק 1” (modernized):

Hifil - הצדיק 1)

to justify, clear, declare to be right; to make virtuous.

• Sanhedrin 10a (reference to Deuteronomy 25:1) עדים שהרשיעו את הצדיק ואתו … והצדיקו etc. "when witnesses denounced an innocent man, and other witnesses came and justified him that was right, and thus exposed those (first witnesses) as wicked men"

• Makkot 2b.

• Genesis Rabbah section 21 (reference to Psalms 16:5) לכשיקיץ … אני מצדיקו מאותה גזרה "when he that is created in thine (Adam's) image shall awake (when the Messiah comes) …, then I shall clear him from this decree (of expulsion from Eden)."

• Leviticus Rabbah section 4, beginning (reference to Ecclesiastes 3:16) מקום שהצדקתים etc. "there where I made them virtuous and called them divine beings …, there they acted wickedly" etc.

• Genesis Rabbah section 43 (reference to Genesis 14:18) המקום הזה מצדיק etc. "this place (Salem-Jerusalem) makes its inhabitants righteous."

הצדיק עליו את הדין to deal strictly with.

• Taanit 8a כל המצדיק … מצדיקין עליו את הדין etc. "he who makes himself righteous here below (who strives for righteousness) is judged righteously (strictly dealt with) in the judgment above" (compare Yevamot 121b quotation sub verbo דקדק).

• Horayot 11b (play on צדקיהו) אמר לו יה יצדיק עליך etc. "he (Nebuchadnezzar) said to him, Yah shall deal strictly with you, if you will rebel against me"

[…]

3) הצדיק את הדין to submit to divine judgment, be resigned (see above).

• Sifra loco citato למודים צדיקים שמצדיקים etc. "the righteous are wont to resign themselves to the will of God."

• Taanit 11a מצדיק עליו etc. "he acknowledges the justice of the verdict and says, you have judged me rightly" etc.

• Berakhot 19a והוא עומד ומצדיק etc. "he (the mourner) stands up and declares the judgment to be just" etc. and frequently.

Participle passive מוצדק justified, lawfully qualified.

• Gittin 86a (in an Aramaic formula of sale of a slave) מוצדק לעבדו, see עבדותא.

And compare Wikipedia, “Tziduk Ha-din“:

Tziduk Ha-din (Hebrew: צידוק הדין, "Justification of [Divine] Judgement") is a prayer recited at a Jewish funeral, immediately after the grave has been filled.

The prayer affirms that the Divine Judgment is righteous and perfect. It is followed by Psalm 49. It is not recited on various holidays.

The text of the prayer is as follows:

“The Rock, His work is perfect,

for all His ways are justice;

a G-d of faithfulness and without iniquity,

righteous and just is He

The Rock, perfect in all His works.

Who can say to Him 'What have You done?'

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