Exodus 30:23

Exo 30:23. Interpreters are not agreed concerning these ingredients: the spices, which were in all near half a hundred weight, were to be infused in the oil, which was to be about five or six quarts, and then strained out, leaving an admirable smell in the oil. With this oil God’s tent and all the furniture of it were to be anointed; it was to be used also in the consecration of the priests. It was to be continued throughout their generations, Exo 30:31. Solomon was anointed with it, 1Ki 1:39, and some other of the kings, and all the high-priests, with such a quantity of it, as that it ran down to the skirts of the garments; and we read of the making it up, 1Ch 9:30. Yet all agree, that in the second temple there was none of this holy oil, which was probably owing to a notion they had, that it was not lawful to make it up; Providence overruling that want as a presage of the better unction of the Holy Ghost in gospel times, the variety of whose gifts are typified by these sweet ingredients.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Weighing so much.

It is a kind of reed of a very sweet savor within, and it is used in powders and odors.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Take thou also . . . principal spices, &c.--Oil is frequently mentioned in Scripture as an emblem of sanctification, and anointing with it a means of designating objects as well as persons to the service of God. Here it is prescribed by divine authority, and the various ingredients in their several proportions described which were to compose the oil used in consecrating the furniture of the tabernacle.

myrrh--a fragrant and medicinal gum from a little known tree in Arabia.

sweet cinnamon--produced from a species of laurel or sweet bay, found chiefly in Ceylon, growing to a height of twenty feet: this spice is extracted from the inner bark, but it is not certain whether that mentioned by Moses is the same as that with which we are familiar.

sweet calamus--or sweet cane, a product of Arabia and India, of a tawny color in appearance; it is like the common cane and strongly odoriferous.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 23. Take - unto thee principal spices] From this and the following verse we learn that the holy anointing oil was compounded of the following ingredients: -

Pure myrrh, מר דרור mar deror

500 shekels - Myrrh is the produce of an oriental tree not well known, and is collected by making an incision in the tree. What is now called by this name is precisely the same with that of the ancients.

Sweet cinnamon, קנמן בשם kinnemon besem, (probably from Arabia)

250 shekels.

Sweet calamus, קנה בשם keneh bosem, or sweet cane, Jer 6:20. - Calamus aromaticus.

250 shekels.

Cassia, קדה kildah, (cassia lignea,) brought also from Arabia.

500 shekels.

Olive oil, שמן זית shemen sayith, one hin, about...

5 quarts.

lbs.

oz.

dwts.

grs.

lbs. oz. dwts. grs. 500 shekels of the first and last, make

48

4

12

21 21/31

250 of the cinnamon and calamus

24

2

6

10 26/31

Olive oil is supposed to be the best preservative of odours. As the gifts and graces of the Holy Spirit are termed the anointing of the Holy Ghost, therefore this holy ointment appears to have been designed as emblematical of those gifts and graces. See Ac 1:5; Ac 10:38; 2Co 1:21; 1Jo 2:20, 1Jo 2:27.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(23) Principal spices.—The East is productive of a great variety of spices; but of these some few have always been regarded with especial favour. Herodotus (iii. 107-112) mentions five “principal spices” as furnished by Arabia to other countries, whereof two at least appear to be identical with those here spoken of.

Pure myrrh.—Heb., myrrh of freedom. The shrub which produces myrrh is the balsamodendron myrrha. The spice is obtained from it in two ways. That which is purest and best exudes from it naturally (Theophrast. De Odoribus, § 29; Plin., H. N., xii. 35), and is here called “myrrh of freedom,” or “freely flowing myrrh.” The other and inferior form is obtained from incisions made in the bark. Myrrh was very largely used in ancient times. The Egyptians employed it as a main element in their best method of embalming (Herod. ii. 86), and also burnt it in some of their sacrifices (ib. 40). In Persia it was highly esteemed as an odour (Athen., Deipn. 12, p. 514A); the Greeks used it in unguents. And as incense; Roman courtesans scented their hair with it (Hor. Od., iii. 14, 1. 22); the later Jews applied it as an antiseptic to corpses (Joh_19:39). This is the first mention of myrrh (Heb., môr) in the Bible, the word translated “myrrh” in Gen_37:25; Gen_43:11 being lôt, which is properly, not myrrh, but ladanum.

Sweet cinnamon.—While myrrh was one of the commonest of spices in the ancient world, cinnamon was one of the rarest. It is the produce of the laurus cinnamomum, or cinnamomum zeylanicum, a tree allied to the laurel, which now grows only in Ceylon, Borneo, Sumatra, China, Cochin China, and in India on the coast of Malabar. According to Herodotus (iii. 111) and Strabo (16, p. 535), it grew anciently in Arabia; but this is doubted, and the Arabians are believed to have imported it from India or Ceylon, and passed it on to the Phœnicians, who conveyed it to Egypt and Greece. The present passage of Scripture is the first in which it is mentioned, and in the rest of the Old Testament it obtains notice only twice (Pro_7:16; Son_4:14). The word used, which is kinnĕmôn, makes it tolerably certain that the true cinnamon is meant.

Sweet calamus.—There are several distinct kinds of aromatic reed in the East. One sort, according to Pliny (H. N., xii. 22), grew in Syria, near Mount Lebanon; others were found in India and Arabia. It is quite uncertain what particular species is intended, either here or in the other passages of Scripture where “sweet cane” is spoken of. (See Son_4:14; Isa_43:24; Jer_6:20; Eze_27:17.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

23. Take thou also] And thou (emph.), take: cf. on Exo_27:20.

spices] such as were brought to Solomon by the Queen of Sheba, and others (1Ki_10:2; 1Ki_10:10; 1Ki_10:15), and prized by the Hebrews (Son_4:10; Son_4:14; Son_4:16; Son_5:13; Isa_39:2). For chief (i.e. finest, best), cf. Son_4:14, Eze_27:22; and for the Heb. idiom here, G.-K. § 131d.

flowing myrrh] cf. Son_5:5; Son_5:13, which likewise imply a liquid. Modern ‘myrrh’ (the produce of Balsamodendron Myrrha, indigenous in Yemen and E. Africa) is, however, a solid, and also devoid, or nearly so, of aroma: the liquid môr of the Hebrews appears to have been what is now called the ‘Balsam of Mecca,’ a ‘greenish turbid fluid of syrupy consistence, having a very grateful odour, something like oil of rosemary,’ the product of Balsamodendron opobalsamum, a tree which grows abundantly on the coast territory of Arabia, and for which in ancient times Jericho was especially celebrated (see Sir W. Thiselton-Dyer’s art. Balsam in EB.: the art. Myrrh is briefer).

five hundred shekels] probably about 16 lbs. av. (DB. iv. 906a).

sweet-smelling cinnamon] Cinnamon is mentioned also in Pro_7:17, Son_4:14, Rev_18:13†. Modern cinnamon is the fragrant inner bark of Cinnamomum zeylanicum, a plant of the laurel family, and is obtained from Ceylon. The cinnamon of the ancients, however, came from S. China (the Indians, Persians, and Arabians called it Chinese wood), and was probably the Cinnamomum cassia (see EB. s.v.). ‘The Greeks and Romans used cinnamon as an unguent: the cinnama rara was highly prized by them (Theophr. plant. ix. 7; Diosc. i. 13; Martial iv. 13. 3); and the unguentum cinnamomimum was very costly (Plin. xiii. 2; Athen. p. 439, 690)’ (Kn.). ‘Sweet-smelling’ cinnamon would be cinnamon of the best kind: there were other kinds which yielded an inferior fragrance (Diosc. l.c., Theophr. ix. 5, cited by Kn.).

sweet calamus] better, sweet-smelling cane (the word is the ordinary Heb. one for ‘cane’ or ‘reed’), elsewhere called ‘the goodly cane from a far country’ (Jer_6:20), or cane alone, Isa_43:14, Eze_27:19, Son_4:14 : the κάλαμος ἀρωματικός, calamus odoratus of the classical writers, which ‘came from India (cf. the ‘far country’ of Jer.), and was used both as incense and medicinally (Diosc. i. 17), and also as an ingredient in unguents (Theophr. ix. 7, Plin. xiii.2, xii. 48)’ (Kn.). It may have been what is now known in India as the Lemon grass (cf. NHB. 439; DB. iv. 213a). Cf. in Ass. ritual, EB. iv. 4123.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Take thou also unto thee principal spices,.... To make the anointing oil with, and are as follow:

of pure myrrh five hundred shekels; it is strange that Saadiah, and so Maimonides (f), should take this for musk, which comes from a beast, and is confuted by Aben Ezra from Sol 5:1 from whence it plainly appears to be what comes from a tree; and the word "mor", here used, gives the tree the name of myrrh almost in all languages. And it is justly mentioned first among the chief of spices; since, as Pliny (g) says, none is preferred unto the stacte or liquor that flows from it, that which is pure myrrh, unmixed, unadulterated; or "myrrh of freedom" (h), which flows freely, either of itself, or, when cut, which is the best; and this was fitly used as a principal ingredient in the anointing oil, since oil was made out of it itself, called oil of myrrh, Est 2:12 and as a shekel is generally supposed to weigh half an ounce, the quantity of this to be taken was two hundred and fifty ounces:

and of sweet cinnamon half so much, even two hundred and fifty shekels; or one hundred twenty five ounces: it is here called sweet cinnamon, to distinguish it from that which was not sweet; so Jarchi observes,"there is one sort that has a good smell and taste, another that has not, but is as wood (common wood), therefore it was necessary to say sweet cinnamon.''So Pliny (i) speaks of two sorts of it, one whiter, and another blacker; sometimes the white is preferred, and sometimes the black is commended. The cinnamon tree grows in great plenty in the island of Zeilon in India (Ceylon or called Srilanka today, Editor), as Vartomanus (k) relates, who says it is not much unlike a bay tree, especially the leaves; it beareth berries as does the bay tree, but less and white; it is doubtless no other than the bark of a tree, and gathered in this manner; every third year they cut the branches of the tree--when it is first gathered it is not yet so sweet, but a month after, when it waxeth dry; and with this Pliny (l) agrees, who says it is not odorous while it is green. Pancirollus (m) reckons cinnamon among the things that are lost; and says, that we have no knowledge of the true cinnamon; and reports from Galen, that in his time it was so scarce, that it was rarely found but in the cabinets of emperors. Pliny (n) makes mention of it, as used in ointments:

and of sweet calamus two hundred and fifty shekels; or one hundred and twenty five ounces; and this is called sweet, because there is a calamus that is not sweet, as Jarchi; this is the same with the sweet cane from a far country, Jer 6:20 from India, as is generally thought; but rather perhaps from Sheba, or some part of Arabia; it must be nearer at hand than India, from whence the Israelites had these spices; and Moses is bid to take them, as if they were near indeed; and Pliny speaks of myrrh, and of sweet calamus, as growing in many places of Arabia, and of cinnamon in Syria (o); and Dionysius Periegetes (p) mentions calamus along with frankincense, myrrh, and cassia, and calls it sweet smelling calamus; and so Strabo (q) speaks of cassia and cinnamon as in Arabia Felix; and Diodorus Siculus (r) makes mention of all these in Arabia, and of cassia that follows.

(f) Cele Hamikdash, c. 1. sect. 3. (g) Nat. Hist. l. 12, 15. (h) "myrrhae libertatis", Montanus, Vatablus; "myrrhae sponte fluentis", Tigurine version. (i) Ibid. c. 19. (k) Navigat. l. 6. c. 4. (l) Ut supra. (Nat. Hist. l. 12, 15.) (m) Rer. Memorab. sive Deperd. par. 1. tit. 9. p. 28. (n) Ib. l. 15. c. 7. (o) Nat. Hist. l. 12. c. 15, 22, 28. (p) Orb. Descript. l. 937. (q) Geograph. l. 16. p. 538. (r) Bibliothec. l. 2. p. 132.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Spices. Perfumes were probably first invented in Arabia and Egypt. Ovid makes Bacchus the author of bloody sacrifices, and of incense offered to Jupiter. (Fast. 3.) --- Myrrh. Hebrew, "the head of the myrrh of liberty," or such as flowed freely and was most excellent, free from any mixture. Sudant sponte....stacten dictam. (Pliny, [Natural History?] xii. 15. (Calmet) --- Stacte takes its name from distilling. (Menochius) --- Sicles; this is not expressed in the Hebrew, as this measure is commonly meant. --- Cinnamon, a plant extremely rare. Matthcole assures us, that it is not now to be found in Arabia, no more than balm in Judea. --- Calamus. Hebrew adds the epithet sweet-smelling both to cinnamon and calamus, or cane, the latter of which grows in the Indies. (Dioscor. i. 17.) That which druggists sell, under this name, is not a proper ingredient for ointments.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Take thou also unto thee: the words are very emphatical, and the Jews from hence do rightly infer, that this ointment was but once made, and that by Moses’s own hands. Spices: see Son 4:14; Eze 27:22; and compare Psa 45:8; Amo 6:6.

Pure myrrh, Heb. myrrh of liberty; either,

1. Free from adulteration or mixture; or rather,

2. Freely dropping from the tree, which is esteemed better than that which is forced out of it.

Calamus; a sweet reed, of which see Isa 43:24; Jer 6:20.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Principal spices. The ancients recognised a vast variety of spices. Pliny notices an ointment which was composed of twenty-six ingredients, chiefly spices (H.N. 13:2, Herodotus mentions five "principal spices" as furnished by Arabia (3:107), of which four seem to be identical with those employed in the holy oil. Pure myrrh. Literally, "myrrh of freedom," or "freely flowing myrrh." The shrub which yields myrrh (Balsamodendron myrrha) produces two kinds one, which exudes spontaneously, and is regarded as the best (Plin. II 4:12:35; Theophrast. De Odoribus, and another, of inferior quality, which flows from incisions made in the bark. It is the former kind which is here intended. Myrrh was among the ancients in high request as a spice. It was used by the Egyptians for embalming (Heb 2:86), in Persia as an odour (Athen. Deipn, 12. p. 514, A); by the Greeks for incense (Soph. Fr. 340) and in unguents (Aristoph Eq 1. 1332); by the later Jews in funerals; (Joh_19:39) and was largely exported from Arabia and Ethiopia into various parts of Asia and Europe. Sweet cinnamon. Cinnamon was a far rarer spice than myrrh. It is only mentioned three times in the Old Testament. (cf. Pro_7:16; Son_4:14) I am not aware of any trace of it in Egypt; but Herodotus says that it was obtained by the Greeks from Arabia in his day (3:111). It is the inner bark or rind of a tree allied to the laurel, and called by some Laurus cinnamomum, by others Cinnamomum zeylanicum. The tree now grows only in India on the Malabar coast, in Ceylon, Borneo, Sumatra, Cochin China, and China. If its habitat has not suffered contraction, we must regard the mention of it here as indicative of a very early commerce of a very extensive character. Sweet calamus. Aromatic reeds, probably of several distinct kind, seem to have been the produce anciently of Palestine, Arabia, Mesopotamia, and India. It is impossible to say what exactly was the species here intended. Calamus is mentioned as a spice in Isa_43:24; Jer_6:20; Eze_27:17; and Son_4:14; but the term used (kaneh, "cane") is vague; and it is not at all clear that one species only is alluded to.

HOMILETICS.

Vers. 23-25. The sweetness of the Holy anointing Oil.

The holy oil had infused into it the essence of four "principal spices myrrh, that scents the garments of the great king; (Psa_45:8; Son_3:6) cinnamon, the choicest of the spices of distant and; sweet calamus, that exhales its best fragrance when bruised; cassia, which, together with sweet calamus, formed one of the glories of the market of Tyro. (Eze_27:19) How passing sweet must have been the odour of these blended perfumes each delicious alone all enhanced by the combination, which had taxed the best skill of the "apothecary" (ver. 25)! But the sweetness of our anointing oil is greater. "We have an unction from the Holy One." Our "anointing oil" is the Blessed Spirit of God.. What is there in all the experiences of this world so sweet to the weary soul as he? How sweet and dear is he

I Is THE SOFT GENTLENESS OF HIS DESCENT UPON US. Silently, unperceivedly, without sight, or sound, or stir, the gentle influence comes steals into the heart only by degrees makes its presence known to us.A crisis a manifest change of fire," or the rush of a "mighty wind" would cause the weak believer to tremble with fear, and perhaps draw back to his undoing. Our "anointing oil" descends upon us soft as "the dew of Hermon, which fell upon the hill of Sion.

He comes, sweet influence to impart, A gracious willing guest, While he can find one humble heart Wherein to rest.

II IN THE METHOD OF HIS ORDINARY WORKING. Not by rude shocks, or sudden terrible alarms; but by the mild coercion of little checks and scarcely-felt restraints by whispers softly breathed into the ear of the soul by the suggestion of good thoughts by the presentation of holy memories does he effect his ends. Wise as any serpent, harmless as his own emblem, the dove, he feeds us as we are able to receive of him. He has "milk" for such as stand in need of milk. He has "strong meat" for such as can bear it. Manifold and diverse are his gifts, but given to every man "to profit withal". (1Co_12:7)

His is that gentle voice we hear, Soft as the breath of even, That checks each fault, that calms each fear. And speaks of Heaven.

And every virtue we possess, And every conquest won, And every thought of holiness, Are his alone.

III IN HIS PATIENCE WITH US WHEN WE ABE WAYWARD. God once declared, "My spirit shall not always strive with man"; (Gen_6:3) and Scripture warns us that the Holy Ghost may be "resisted" (Act_7:51) and even "quenched". (1Th_5:19) But how wonderful is his patience and forbearance towards those who thwart and oppose him! How unwilling is he to give them up! How loth to quit their souls, and leave them to their own guidance! Assuredly he is "provoked every day" by each one of us. But he is not even angry he simply "grieves" (Eph_4:30) is "vexed" (Isa_63:10) made sorrowful. No sooner do we show any signs of relenting than he forgives encourages us, cheers, comforts, consoles. "There is a friend thatsticketh closer than a brother." Such a friend to man is "the Comforter.

IV IN HIS KINDNESS TOWARDS US WHEN WE TURN TO HIM. It is the Christian"s privilege to speak with God "as a man to his friend". (Exo_33:11) With the in-dwelling Spirit we may ever have this "mystic sweet communion." Would we speak to him at any moment, his ear is attent to hear. Unworthy as we are, unclean as we are, rebellious as we are, and self-willed, and self-seeking, he will commune with us, if we will commune with him he will tell us of the things of heaven, "guide us into all truth", (Joh_16:13) "receive of Christ"s and show it unto us" (ib, 14). The sweetness of such commune is inexpressible it may well "ravish our heart" (Son_4:9) and make us "sick of love". (Son_5:8)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Interpreters are not agreed concerning these ingredients: the spices, which were in all near half a hundred weight, were to be infused in the oil, which was to be about five or six quarts, and then strained out, leaving an admirable smell in the oil. With this oil God's tent and all the furniture of it were to be anointed; it was to be used also in the consecration of the priests. It was to be continued throughout their generations, ver. 31. Solomon was anointed with it, 1 Kings i, 39, and some other of the kings, and all the high priests, with such a quantity of it, as that it ran down to the skirts of the garments; and we read of the making it up, 1 Chron. ix, 30. Yet all agree that in the second temple there was none of this holy oil, which was probably owing to a notion they had, that it was not lawful to make it up; Providence over-ruling that want as a presage of the better unction of the Holy Ghost in gospel-times, the variety of whose gifts was typified by these sweet ingredients.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

בשמים ראש PRINCIPAL SPICES — i. e. excellent ones.

וקנמן בשם AND OF CINNAMON SPICE — Because cinnamon is the bark of a tree there is some of good quality, having fragrance and a pleasant taste and there is some which is merely like wood; Scripture therefore felt itself compelled to state, “Cinnamon בשם — with sweet scent”: of the good species.

מחציתו חמשים ומאתים [AND OF CINNAMON SPICE] HALF SO MUCH, EVEN TWO HUNDRED AND FIFTY [SHEKELS] — The half of what is to be brought shall be 250 shekels; consequently the whole weight of this species was 500 shekels exactly the same as that of the myrrh. But if this be so, why is it (the quantity to be brought) expressed in halves? It is the ordinance of Scripture that it should be brought in halves only, so that the quantity may be increased by two overweights, for there was no exact balancing of the scales in weighing the spices, but a little was always added. Thus it is stated in Keritot 5a.

וקנה בשם AND CALAMUS SPICE — i. e. cane of sweet spices. Because there are canes which do not bear sweet spices Scripture had to state (add the word) בֹשֶׂם‎

חמשים ומאתים TWO HUNDRED AND FIFTY was the amount of its entire weight (not of the half of it as in the case of the preceding ingredient).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

MOR DROR’ (FLOWING MYRRH) FIVE HUNDRED SHEKELS. The commentators — including Harav Rabbi Moshe [ben Maimon], 1:3: “Mor is the blood gathered up [in the abdomen] of a certain animal in the land of India known to all, which is used in perfumery.” — have agreed that mor is that perfume which is called musk [an animal perfume]. and mor. But Rabbi Abraham ibn Ezra objected to this interpretation, since [musk] is not a spice [as are the sweet cinnamon and the sweet calamus mentioned here in the same verse], even though it has a pleasing odor. Perhaps this is why Scripture separated it from the spices.” And then [Ibn Ezra] asked: “But is it not written, I have gathered ‘mori’ (my myrrh), which shows that mor is something gathered [like spices], while those who bring musk say that it is a substance gathered in a glandular sac under the skin of the neck of the deer? is not musk as Saadia Gaon said, for the verse speaks of mor being gathered while musk is not “gathered.” Moreover, the verse states, and my hands dropped with myrrh, [and musk does not drop]. But perhaps it does do so, due to its moistness.” [Thus far are Ibn Ezra’s words].It is possible that we say that Scripture states I have gathered ‘mori’ because mor is the blood gathered up in the abdomen of an animal of the hind species known in the land of India; when it walks between the shrubs on very hot days it scratches against the sac and the blood comes out in thickened mass, which is then gathered from the reed-grass. It states and my hands dropped ‘mor,’ because Scripture imagines its odor to be such that one’s hands drop globules of water because of it.Others have argued: how could there be included in the incense (myrrh, cassia, spikenard etc.) (Kerithoth 6 a). and the sacred oil the blood of an unclean animal? This too is no question, for that moisture gathered up in the animal because of its abundant blood, which drops from [the animal] whilst still alive, is not susceptible to uncleanness, nor is it repulsive.The word dror they. have explained to be of the expression, and ye shall proclaim ‘dror’ (liberty), here meaning that it should be free from any imitation or adulteration. Perhaps we might say that Scripture requires it to be gathered when free, meaning that it should be taken from that deer whilst it is free, wandering between the beds of spices and enjoying itself at will, because once it is captured and held in the possession of man, it produces but little mor (musk) and it does not have such a pleasant odor. This is clear.Yet despite all this [that we have written to justify the opinion of Rabbeinu Saadia Gaon and Rabbi Moshe ben Maimon, that mor mentioned here is musk], it appears to me from the words of our Rabbis that mor is not musk, for they have said in Midrash Chazita: “Mor means inmirinon” [an unguent scented with Arabian myrtle], while musk is so called even in the language of the Sages, just as it is said in Tractate Berachoth: [“Over all spices put on coals one recites the Benediction: ‘Blessed… Who createst diverse kinds of spices’], except over musk, because it is derived from an animal.” In the Yerushalmi there they likewise say, [with respect to this Benediction]: “excepting muskin,” and the author of the Aruch. wrote that it is also so called in Greek. In Midrash Chazita it furthermore says: “My beloved is unto me a bag of ‘hamor’ — this refers to Abraham. Just as the mor is the chief of all kinds of spices, so was Abraham the chief of all righteous people. Just as this mor exudes only through the fire, so Abraham’s deeds were not known until he was thrown in the fiery furnace. And just as with this mor [we see that] whoever gathers it with his hands develops bad sores, so did Abraham cause himself to be distressed and afflicted with suffering” [for the sake of his love of G-d.] Now the musk exudes its odor [spontaneously], without being put upon the flame! Moreover, we have been taught [in a Mishnah]: “These interpose in vessels: pitch and mor etc. on a packsaddle. Rabban (Prince) of the Sanhedrin. Shimon ben Gamaliel says: [They interpose only] if they are as big as an Italian issar [a Roman coin].” And it further teaches there: “This is the general principle: Anything about which a person is particular, interposes [and invalidates the immersion]; anything about which he is not particular that does not interpose.” Now musk is not something which sticks [to a vessel or to a garment] so that it should interpose [and invalidate the immersion, and so, if mor is musk, why does the Mishnah state that it does interpose]! And even if perhaps they fix it in such a way that it does attach to vessels, a person is not particular about it, so that it should interpose even on a packsaddle! Moreover, the verse ‘mor va’aholoth k’tzioth’ are all thy garments [Yonathan ben Uziel] translated: ‘mura,’ aloe-wood and cassia. [Thus it is clear that mor is not musk, for mura is myrrh.]It is likely that mor is so called in Arabic as there are diverse kinds of it — mur achmar ve’abitz. It is used for incense, and when burned produces a sweet odor. Thus all languages — Hebrew, Aramaic, and also Arabic — are alike in the usage of this term. And in the language of the Agadah [quoted above] — be it Persian or Greek is explained as a word of Greek origin. — it is a similar expression: inmirinon. In Latin as well it is called myrrha. The consensus of the languages on this term would thus indicate that [the mor of the Torah] is indeed that substance [called myrrh or its equivalent in the above-mentioned languages — and not the musk mentioned by Saadia Gaon], and it is counted among the spices.And as to that which the Rabbis said above, that “the mor is the chief of all kinds of spices,” they mean that [in the verse before us where the spices are listed] the Torah mentioned it first, or it may mean that for aromatic purposes it is the best of all spices. Possibly amongst its diverse kinds there may be a still more aromatic one, and that is called dror, and the one who gathers it [as the Midrash quoted above said], develops bad sores on his hands, because it is bitter as wormwood. And the Rabbis have taught in the Sifra: 22:7. “Things which cannot be recognized, such as a mixture of water into wine, or of gum in myrrh,” for this is how they falsify the myrrh, by putting into it a certain gum which resembles it, called tzemeg in Arabic. This is why He said mor dror, meaning that it be clear of any of these usual adulterations. It is possible that the term dror always indicates “clean” (or “pure”). Similarly, and ye shall proclaim ‘dror’ throughout the land unto all the inhabitants thereof, means that all people of the land be “clean” from servitude, and from all subjection attaching to their persons or lands, similar to the expression, and the owner of the ox shall be quit. And as to that which Scripture says, And my hands dropped with ‘mor’, and my fingers with flowing ‘mor,’ it is possible that the meaning is as follows: “and my hands dropped with oil of myrrh,” for it is customary to apply it also to the hands in order to make them gentle and soft, as it is written, six months with oil of myrrh, which our Rabbis have explained to be: “the oil of olives that have not reached a third of their growth, because that makes the hair fall out and improves the complexion.” And the purport thereof is that that oil was prepared with myrrh and therefore it was so called [“oil of myrrh”]. This then is the meaning of ‘natphu’ (dropped with) ‘mor’, [the dropping being not from the myrrh but from the oil put in it]. I hold this to be the inmirinon mentioned in the Midrash [quoted above, namely that it is identical with the oil of myrrh mentioned in the Scroll of Esther], for similarly the Rabbis in the Yerushalmi call “oil of v’rad” (roses): vardinun [and in the same way they called “the oil of mor” — inmirinon]. Such is the customary usage for names of oils in the various languages of the nations. [Finally,] it is also possible that they extract oil from the myrrh, as is done with gum mastic and other kinds of gums. Thus it is correct to call it “myrrh,” and “oil of myrrh.”

V’KINMON BESEM’ (AND OF CINNAMON SPICE) HALF SO MUCH. “Since cinnamon is the bark of a tree [and it is of two kinds], one which has a good taste and fragrance, whilst the other is just like [any other] wood, therefore Scripture had to say: kinmon besem — of the good kind.” This is Rashi’s language. And Harav Rabbi Moshe [ben Maimon] said, is in our texts of Rambam’s commentary found on a different name altogether. The term mentioned here is in Arabic since Rambam wrote his commentary to the Mishnah in Arabic. See also following note. that it is “kesher salichah.” Other scholars hold that it is that precious tree called itib. But none of these interpretations is correct, for the Rabbis have said in Bereshith Rabbah and in Midrash Chazita: “‘kinmon’ grew in the Land of Israel, and goat and deer ate of it.” Thus it is like the grass of the field from which the sheep pasture. In my opinion kinmon besem is the aromatic grass called in Arabic adbar, and in Latin ascinant, which is an important spice, called in the vernacular, saika domika, and where it grows it is used as fodder for camels. Our Rabbi [Yitzchak Alfasi] wrote in [his Halachoth on Tractate] Pesachim,. [in connection with the spices put into charoseth in memory of the straw from which the Israelites in Egypt made the bricks]: “such as kinmon and sanbal, which are similar to straw.”Kidah is known from the Aramaic language, [as Onkelos rendered it] k’tziah (cassia). It is also so in Arabic.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.