What are the implications of "ve'Atah Kach l'cha"?
Or ha'Chayim #1 (based on the Rambam): It implies "ve'Atah" 'you and nobody else'. Moshe made the Shemen ha'Mishchah with which the Mishkan and all its Keilim, as well as Aharon and his sons all seven days of Milu'im, kings and Kohanim Gedolim were anointed - and the crucible of oil remained full for the days of Mashi'ach. 1 No oil was ever made other than that which Moshe made.
Or ha'Chayim #2: It implies that Moshe too, will benefit from the oil - when, in time to come, he will arise and serve as Kohen Gadol. 2
What is the meaning of "Besamim Rosh"?
Rashi and Rashbam #1: It means choice (important) spices. 1
Rashbam #2: Whereas "Besamim" refers to what grows on trees, 2 "Besamim Rosh" refers either to the sap of various trees or to spices that one extracts from the ground.
Targum Yonasan: It means that they should take the spices for the Shemen ha'Mishchah before taking the spices for the incense. 3
Da'as Zekenim and Hadar Zekenim: It is the calculation 4 [of how much of each ingredient is needed].
As in Shir ha'Shirim, 4:14.
As in Shir ha'Shirim, 4:16.
See 'Na'ar Yonasan'.
Da'as Zekenim: Like "Ki Sisa es Rosh B'nei Yisrael" at the beginning of the Parshah.
What is the definition of "Mor"?
Ramban #1 (citing the commentaries, including the Ibn Ezra and the Rambam) : It is a spice called ?musk?, which the musk-deer excretes in the form of blood when it runs wild (?D?ror?) among the bushes. 1
Ramban #2 (citing Midrash Chazis), R. Bachye #1, Rashbam, Targum Onkelos and Targum Yonasan: It is a spice called myrrh. 2 3
R. Bachye #2 (citing R. Sa?adya Ga?on and Rambam: It is a spice called ?musk?, which forms from the clotted blood in the neck of a species of deer that is found in India, which drips out on to the grass from where it is collected 4 - when the animal runs among the trees and the bulge in the neck is pricked. 5
The musk is initially formed in the deer's neck - See Ramban, and is hinted at in Shir ha'Shirim, 5:1 & 5:5. See Ramban.
See Ramban, who cites proof after proof from Midrashim and from the Mishnah in Mikva'os (9:5) that Mor is ?myrrh? and not ?musk?. In fact, he concludes, it is called by a similar name to myrrh in Arabic and in many other languages.
The Ramban proves that this is the correct interpretation of ?Mor-D?ror? from the Midrash which, commenting on the Pasuk in Shir ha?Shirim 1:13 ?Tz?ror ha?Mor Dodi Li?, states ?This refers to Avraham: Just as Mor a. is the first (mentioned) of the spices, so too, was Avrahama the first of the Tzadikim; b. only becomes pungent via fire, so too did Avraham?s name only become known via fire (when he was cast into the furnace); c. causes whoever collects it to become bitter, so too did Avraham cleanse and torment himself with afflictions ? all of which are applicable to myrrh but not to musk. See Ramban. R. Bachye however, establishes the interpretation of R. Sa?adya Ga?on and the Rambam, and draws a distinction between Mor and Tz?ror ha?Mor. See also R. Bachye on p. 318.
R. Bahye: Hence the Pasuk writes in Shir ha?Shirim ?Arisi (?I collected?) Mori ? ?.
What is the meaning of "Mor-D'ror"?
Ramban #1, Rashbam and Targum Yonasan: It means 'choice Mor'. 1
Ramban #2 (citing Ibn Ezra and Radak) and Targum Onkelos: It means pure (free 2 from other ingredients). 3
Ramban #3 4 : It means musk that is taken from a deer that roams free among the rows of spices.
Ramban #4: It refers to a particularly fragrant species of musk called D'ror. 5
Chulin, 139b: Onkelos translates Mor-D'ror' as 'Meira Dachya' - a hint at Mordechai Min ha'Torah. 6
Rashbam: And is synonymous with "Mor Over" on Shir ha'Shirim, 5:5. See Ramban, who discusses the Midrash which translates "Mor D'ror" as the choice of all the spices.
As in Vayikra 25:10 (Ramban).
Ramban: It was common to forge (mix in Kumus, which resembles it due to its high value.
See Ramban.
See Torah Temimah, note 48.
Why does the Torah add the word "Bosem" (fragrant) to "Kineman" and to "Kaneh"?
Rashi: Because some species of cinnamon 1 and of cane are plain wood, and not fragrant, the Torah stresses that, for the anointing oil one takes specifically of the fragrant type.
Ramban (citing Midrash Rabah and Midrash Chazis): It describes cinnamon in this manner because it is in fact, a kind of spice which grows in the field in the form of a herb which is eaten by goats, deer and sheep - and is even camel fodder in some places..
Which is actually the bark of a tree (Rashi). See Ramban, citing Rambam and Ibn Ezra, who define cinnamon differently than Rashi.
Seeing as the full Shi'ur of Kin'man Bosem is five hundred Shekel-weights (like Mor D'ror), why does the Torah give the measurement in halves?
Rashi: When weighing Kodesh, one adds a Hechra (a little extra so that the pan of Kodesh goes lower on the balance scale). Consequently, when weighing Kin'man Bosem, one must do so twice. 1
Mizrachi: Since the Torah commands to bring half at a time, we extrapolate that one adds a Hechra. If not, it would be the same if he brought all at once! (For a perfectly rigid crossbar, each Hechra would be a Mashehu. If the bar sags, each Hechra is a percentage of the weight, including the weight of the pan. If one weighs twice, this percentage of the pan is added twice. PF
What is the significance of the five Hachra'os - four for each of the four listed spices and an additional one for the Kinmon-Besem?
Oznayim la'Torah: Bearing in mind that someone who anoints a Zar with the Shemen ha'Mishchah is Chayav Misah, how could they use it to anoint kings? 1 The answer lies in the five Hachra'os - which were an intrinsic aprt of the Shemen ha'Mishchah and which which were used to anoint the five kings of Yehudah who needed to be anointed with it 2 - due to Machlokes. 3 In this way, they would not abuse the actual Shemen ha'Mishchah. 4
