Mishneh Torah — Vessels & Servants of the Sanctuary הלכות כלי המקדש והעובדין בו, Chapter 1

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.

אֶחָד הַסָּךְ אֶת עַצְמוֹ וְאֶחָד הַסָּךְ אֶת אֲחֵרִים שֶׁנֶּאֱמַר (שמות ל לג) "וַאֲשֶׁר יִתֵּן מִמֶּנּוּ עַל זָר". הַסָּךְ כֵּלִים וּבְהֵמָה וְעַכּוּ"ם שֶׁהֵם כְּמוֹתָהּ אוֹ שֶׁסָּךְ מֵתִים בּוֹ פָּטוּר שֶׁנֶּאֱמַר (שמות ל לב) "עַל בְּשַׂר אָדָם לֹא יִיסָךְ":

[One is liable] whether he anoints himself or others, ch. 3, also rules in this manner. as [the prooftext] states: "And one who applies it to an unauthorized person." One who spreads it on utensils, an animal, a gentile - who is [halachicly equivalent] to an animal 68a; Hilchot Eruvin 2:9. - or who spreads it on a corpse, is exempt, as [implied by ibid.:32]: "It should not be spread on the flesh of a man."

אֵין מוֹשְׁחִין מִמֶּנּוּ לְדוֹרוֹת אֶלָּא כֹּהֲנִים גְּדוֹלִים וּמְשׁוּחַ מִלְחָמָה וּמַלְכֵי בֵּית דָּוִד בִּלְבַד. אֲפִלּוּ כֹּהֵן בֶּן כֹּהֵן מוֹשְׁחִין אוֹתוֹ. שֶׁנֶּאֱמַר (ויקרא ו טו) "וְהַכֹּהֵן הַמָּשִׁיחַ תַּחְתָּיו מִבָּנָיו" וְגוֹ':

For all time, we do not [use this oil] except to anoint the High Priest, the priest who leads the nation in war,, ch. 7, which states that a priest is appointed to speak before the nation and inspire them in war. and kings from the House of David. 1:10. According to the Rambam (ibid.:7), King Saul was also anointed with this oil. He is not mentioned, because his regal line did not continue for posterity. Even a High Priest who is the son of a High Priest should be anointed,:12 and Halachah 11 of this chapter). as [Leviticus 6:15] states: "The priest from his sons anointed in place of him...."

בְּבַיִת שֵׁנִי שֶׁלֹּא הָיָה שָׁם שֶׁמֶן הַמִּשְׁחָה הָיָה כֹּהֵן גָּדוֹל מִתְרַבֶּה בִּלְבִישַׁת בְּגָדִים בִּלְבַד שֶׁהָיָה לוֹבֵשׁ בִּגְדֵי כְּהֻנָּה גְּדוֹלָה:

Since there was no anointing oil [during] the Second Temple [era], the High Priest was installed in his office by putting on the garments of the High Priest alone.

כֵּיצַד מוֹשְׁחִין אֶת הַכֹּהֵן. צָק אֶת הַשֶּׁמֶן עַל רֹאשׁוֹ וְסָךְ מִמֶּנּוּ עַל גַּבֵּי עֵינָיו כְּמִין כִּי יְוָנִית כָּזֶה X שֶׁנֶּאֱמַר (ויקרא ח יב) "וַיִּצֹק מִשֶּׁמֶן הַמִּשְׁחָה עַל רֹאשׁ אַהֲרֹן וַיִּמְשַׁח אֹתוֹ לְקַדְּשׁוֹ". וּמַלְכֵי בֵּית דָּוִד מוֹשְׁחִין אוֹתָן כְּמִין נֵזֶר עַל רֹאשׁוֹ. וְלֹא יִמְשַׁח בִּמְקוֹמוֹת אֲחֵרוֹת וְלֹא יַרְבֶּה בְּשֶׁמֶן:

How was the High Priest anointed? The oil should be poured on his head and applied between his eyes in the form of the Greek letter chi, and the manuscript versions of the Rambam's Commentary to the Mishnah (Menachot 6:3). Most of the later printings of the Mishneh Torah replace the C with an X, for in fact, this is the form of the Greek letter. Kin'at Eliyahu suggests that although the Rambam speaks about the Greek letter, perhaps his intent was the Roman letter. like this C as [Leviticus 8:12] states: "And he poured the anointing oil on Aaron's head and anointed him to sanctify him." The kings of the Davidic dynasty are anointed [with the oil] spread as a crown on their foreheads. as "forehead" rather than "head," is based on the Rambam's Commentary to the Mishnah (Keritot 1:1). They should not be anointed on other places [on their bodies], nor should one use an excessive amount of oil.

הַנּוֹתֵן מִשֶּׁמֶן הַמִּשְׁחָה עַל גַּבֵּי מֶלֶךְ אוֹ כֹּהֵן גָּדוֹל שֶׁכְּבָר נִמְשְׁחוּ פָּטוּר שֶׁנֶּאֱמַר (שמות ל לג) "וַאֲשֶׁר יִתֵּן מִמֶּנּוּ עַל זָר" וְאֵין אֵלּוּ זָרִים אֶצְלוֹ. אֲבָל הַסָּךְ מִמֶּנּוּ אֲפִלּוּ לְמֶלֶךְ וְכֹהֵן גָּדוֹל חַיָּב שֶׁנֶּאֱמַר (שמות ל לב) "עַל בְּשַׂר אָדָם לֹא יִיסָךְ" כָּל אָדָם בְּמַשְׁמָע. וְכֹהֵן גָּדוֹל שֶׁנָּטַל שֶׁמֶן הַמִּשְׁחָה מֵרֹאשׁוֹ וְסָךְ בְּמֵעָיו חַיָּב כָּרֵת וְהוּא שֶׁיָּסוּךְ מִמֶּנּוּ בִּכְזַיִת:

A person who places the anointing oil on a king or High Priest who had been anointed previously is exempt, for [the prooftext] speaks of "one who applies it to an unauthorized person." And these individuals are not unauthorized with regard to this oil.If, however, one - even a king or a High Priest - spreads it [on his flesh], he is liable, for [the prooftext] states: "It should not be spread on the flesh of a man." This implies all men. When a High Priest takes the anointment oil from his head and spreads it on his belly, he is liable for karet, provided he spreads an olive-sized portion. note that the simple meaning of Keritot 6b appears to support the Ra'avad's position. Nevertheless, they also provide interpretations that support the Rambam's understanding.

אֵין מוֹשְׁחִין אֶת הַמֶּלֶךְ אֶלָּא עַל גַּבֵּי הַמַּעְיָן. וְאֵין מוֹשְׁחִין מֶלֶךְ בֶּן מֶלֶךְ שֶׁהַמַּלְכוּת יְרֻשָּׁה לַמֶּלֶךְ לְעוֹלָם שֶׁנֶּאֱמַר (דברים יז כ) "הוּא וּבָנָיו בְּקֶרֶב יִשְׂרָאֵל". וְאִם הָיְתָה שָׁם מַחְלֹקֶת מוֹשְׁחִין אוֹתוֹ כְּדֵי לְסַלֵּק הַמַּחֲלֹקֶת וּלְהוֹדִיעַ לַכּל שֶׁזֶּהוּ מֶלֶךְ לְבַדּוֹ. כְּמוֹ שֶׁמָּשְׁחוּ שְׁלֹמֹה מִפְּנֵי מַחְלֹקֶת אֲדוֹנִיָּהוּ. וְיוֹאָשׁ מִפְּנֵי עֲתַלְיָה. וִיהוֹאָחָז מִפְּנֵי יְהוֹיָקִים אָחִיו. וְזֶה שֶׁמָּשַׁח אֱלִישָׁע לְיֵהוּא לֹא בְּשֶׁמֶן הַמִּשְׁחָה מְשָׁחוֹ אֶלָּא בְּשֶׁמֶן אֲפַרְסְמוֹן. וְדָבָר זֶה מָסֹרֶת בְּיַד הַחֲכָמִים:

A king should only be anointed next to a spring. 12a explains that the king was anointed there as an sign that his dynasty should be perpetuated, just as a stream continues in a never-ending flow. This symbolism is only appropriate for kings of the Davidic dynasty, whose dynasty will continue for-ever. In contrast, the dynasties of the kings of Israel will eventually be interrupted [see Hilchot Melachim 1:9 (Kessef Mishneh)].Accordingly, King David ordered that Solomon be anointed at the Gichon Stream (1 Kings 1:33 . We do not anoint the king who is the son of a king, for the kingship is a hereditary position for the king for all time, 1:7 continues: "Not only the monarchy, but all other positions of authority and appointments in Israel, are transferred to one's children and grand-children as inheritances forever." The order of inheritance of the crown follows the order of inheritance of property as explained in Hilchot Nachalot, ch. 1. The first in line for the monarchy are the deceased king's sons, in order of age. Should none of his sons be alive, the right is passed to his grandchildren. The children of the elder son are granted preference. If the king has no male descendents, the monarchy is given to his brothers. If they are not alive, it is granted to their sons. From them, the right to the throne passes to the deceased king's nephews (his sister's sons), then to his uncles, to his first cousins. as [Deuteronomy 17:20] states: "[Thus] he and his descendants [will prolong their reign] in the midst of Israel." If there is a controversy, he should be anointed to resolve the controversy and to notify to all that he alone is the king, as Solomon was anointed because of the controversy [stirred up by] Adoniyahu. Yoash was anointed because of Atal'ya, and Yehoachaz was anointed because of his brother Yehoyakim. When Elisha had Yehu anointed, he did not have him anointed with the anointment oil, but with balsam oil. This is an accepted tradition among the sages.

כָּל כְּלֵי הַמִּקְדָּשׁ שֶׁעָשָׂה משֶׁה בַּמִּדְבָּר לֹא נִתְקַדְּשׁוּ אֶלָּא בִּמְשִׁיחָתָן בְּשֶׁמֶן הַמִּשְׁחָה שֶׁנֶּאֱמַר (במדבר ז א) "וַיִּמְשָׁחֵם וַיְקַדֵּשׁ אֹתָם". וְדָבָר זֶה אֵינוֹ נוֹהֵג לְדוֹרוֹת. אֶלָּא הַכֵּלִים כֻּלָּן כֵּיוָן שֶׁנִּשְׁתַּמְּשׁוּ בָּהֶן בַּמִּקְדָּשׁ בִּמְלַאכְתָּן נִתְקַדְּשׁוּ שֶׁנֶּאֱמַר (במדבר ד יב) "אֲשֶׁר יְשָׁרְתוּ בָם בַּקֹּדֶשׁ" בְּשֵׁרוּת הֵם מִתְקַדְּשִׁין:

All of the vessels of the Sanctuary that were fashioned [at the command] of Moses were sanctified only by being anointed with the anointing oil, as [Numbers 7:1] states: "And he anointed them and sanctified them." This practice was not followed in the coming generations. Instead, all of the utensils became sanctified when they were used for their purpose in the Temple, as [implied by Numbers 4:12] "...that they will serve with them in the Sanctuary," i.e., through service, they are sanctified.

הַכַּפּוֹת וְהַקְּעָרוֹת שֶׁמְּקַבְּלִין בָּהֶם הַמְּנָחוֹת וְכֵן הַמִּזְרָקוֹת שֶׁמְּקַבְּלִין בָּהֶן הַדָּם וּשְׁאָר כְּלֵי הַשָּׁרֵת כֻּלָּן שֶׁל כֶּסֶף וְשֶׁל זָהָב הָיוּ וּמֻתָּר לַעֲשׂוֹתָן מִשְּׁאָר מִינֵי מַתָּכוֹת כְּמוֹ שֶׁבֵּאַרְנוּ וְכֻלָּן מִתְקַדְּשִׁין בִּמְלַאכְתָּן. וְאִם נִשְׁבְּרוּ מַתִּיךְ אוֹתָם וְעוֹשֶׂה אוֹתָן כְּלִי אַחֵר וְאֵין קְדֻשָּׁתָן מִסְתַּלֶּקֶת מֵהֶן לְעוֹלָם:

The spoons and the bowls used to contain the meal offerings and similarly, the basins used to receive the blood, and the other vessels used [in the Sanctuary] were all made of silver and gold. It was permitted to make them from other metals, as we explained. 1:18-19. There the Rambam explains that it is preferable to make them from precious metals. Nevertheless, if this is beyond the financial capacity of the community, they can be made from base metals. Indeed, when the Hasmoneans conquered Jerusalem, it is said that they first made a Menorah of iron coated with tin. They receive their holiness by being used for the [desired] tasks. If they were broken, they should be smelted down and another utensil made from them, 8:21. for their holiness never departs from them.

כְּלֵי הַקֹּדֶשׁ שֶׁנִּקְּבוּ אוֹ שֶׁנִּסְדְּקוּ אֵין סוֹתְמִין אוֹתָן אֶלָּא מַתִּיכִין אוֹתָן וְעוֹשִׂין אוֹתָן חֲדָשִׁים:

If the sacred utensils became perforated or cracked, the cracks are not plugged close. Instead, the utensils should be smelted down and new utensils made.

סַכִּין שֶׁנִּשְׁמַט מִן הַנִּצָּב אוֹ שֶׁנִּפְגַּם אֵין מַחֲזִירִין אוֹתוֹ וְאֵין מַשְׁחִיזִין אוֹתוֹ. אֶלָּא גּוֹנְזִין אוֹתוֹ בְּצַד הַהֵיכָל בֵּין הַקֹּדֶשׁ וְהָאוּלָם לַדָּרוֹם וְעוֹשִׂין אֲחֵרִים. שֶׁאֵין עֲנִיּוּת בִּמְקוֹם עֲשִׁירוּת:

When a knife has become dislodged from its shaft or blemished, it is not returned to its shaft, nor is it sharpened. Instead, it should be entombed on the side of the Temple, between the Sanctuary and the Entrance Hall on the south, "the Chamber of the Knives," for this reason (Middot 4:7). and new ones should be made. For [conduct bespeaking] poverty is not [appropriate] in a place where wealth [is in place].

שְׁתֵּי מִדּוֹת שֶׁל יָבֵשׁ הָיוּ בַּמִּקְדָּשׁ. עִשָּׂרוֹן. וַחֲצִי עִשָּׂרוֹן. הָעִשָּׂרוֹן לִמְנָחוֹת. וַחֲצִי הָעִשָּׂרוֹן לְחַלֵּק בּוֹ מִנְחַת כֹּהֵן גָּדוֹל שֶׁבְּכָל יוֹם:

There were two containers for dry measure in the Temple: an isaron and a half an isaron. is the size of 43.2 eggs. According to modern measure, the size of an egg is considered to be 57.6 cc according to Shiurei Torah and 99.5 cc according to Chazon Ish. The isaron was for the meal offering 12:5, the meal offerings were measured out using an isaron as the basic measure. and the half isaron to separate the meal offering brought by the High Priest every day. 12:4, 13:2, each day the High Priest would bring a meal offering and he would divide it in half. Half was offered in the morning, and half in the afternoon.

וְשֶׁבַע מִדּוֹת שֶׁל לַח הָיוּ שָׁם. הִין. וַחֲצִי הַהִין. וּשְׁלִישִׁית הַהִין. וּרְבִיעִית הַהִין. וְלוֹג. וַחֲצִי לוֹג. וּרְבִיעִית. וְלָמָּה הָיוּ חֲצִי הַהִין וּשְׁלִישִׁית הַהִין וּרְבִיעִית הַהִין. לִמְדִידַת הַנְּסָכִים שֶׁל זְבָחִים. וְלוֹג לִמְדִידַת שֶׁמֶן הַמְּנָחוֹת. וַחֲצִי לוֹג לִמְדִידַת שֶׁמֶן לְכָל נֵר מִנֵּרוֹת הַמְּנוֹרָה. וּרְבִיעִית לְחַלֵּק בָּהּ הַשֶּׁמֶן לַחֲבִיתִין:

There were seven containers of liquid measure: a hin, a half a hin, a third of a hin, a fourth of a hin, a log, a half a log, and a fourth of a log. , a fourth of a log, is a common halachic measure equivalent to approximately 86 cc according to Shiurei Torah and approximately 150 cc according to Chazon Ish.Why were there measures of a half a hin, a third of a hin, a fourth of a hin? To measure out the wine libations for the sacrifices., for a ram, one third of a hin, and for a ewe, one fourth of a hin. See also Hilchot Ma'aseh HaKorbonot 2:4. A log was necessary to measure the oil for the meal offerings. 12:7, a log of oil is poured over all the different meal offerings. A half a log was necessary to measure out the oil for every lamp of the lamps of the Menorah. 3:11, this quantity of oil was placed in the lamps every day of the year. And a fourth [of a log] to divide the oil for [the High Priest's] chavitan offering. 13:3, a fourth of a log of oil is poured on each of the cakes the High Priest brings.

וְאֵין לָנוּ דָּבָר לִמְדֹּד בּוֹ הִין וְלָמָּה הָיָה שָׁם. הוֹאִיל וְהָיָה בַּמִּקְדָּשׁ מִימֵי משֶׁה שֶׁמָּדַד בּוֹ שֶׁמֶן לְשֶׁמֶן הַמִּשְׁחָה. וּבַחֲצִי לוֹג שֶׁיִּהְיֶה בַּמִּקְדָּשׁ הָיוּ מוֹדְדִין מַיִם לְמֵי סוֹטָה וְשֶׁמֶן לְתוֹדָה. וּבָרְבִיעִית שֶׁהָיְתָה שָׁם הָיוּ מוֹדְדִין שֶׁמֶן לֶחֶם הַנָּזִיר. וּמַיִם לְטָהֳרַת מְצֹרָע. וְלֹא מִפְּנֵי מַעֲשִׂים אֵלּוּ נִתְקַדְּשׁוּ אֶלָּא מִפְּנֵי הַמְּלָאכוֹת שֶׁל מִקְדָּשׁ שֶׁאָמַרְנוּ:

There is nothing that is measured with a hin. Why [then] was it there? [It remained, because] it had been in the Sanctuary from the time of Moses who used it to measure the oil for the anointing oil. With the measure of a half a log that was in the Temple, water was measured for the Sotah water, a woman accused of adultery, was forced to drink water in which a scroll containing a curse with God's name had been blotted out. See Hilchot Sotah 3:9. and oil for the thanksgiving offerings. 9:20, a log of oil was used in the baking processes of the different types of wafers used for this offering. Kin'at Eliyahu asks: Since there were specific measures employed in making each type of wafer, why weren't smaller measures used to measure out this oil? With the measure of a fourth [of a log], oil was measured for the bread brought by a nazirite 9:23, a fourth of a log of oil was used in the preparation of this bread. and water for the purification of a metzora. 11:1, as part of such a person's purification process, a bird was slaughtered and its blood poured over water. It is not that through these deeds the measures became sanctified, but rather because of the tasks [performed] in the Sanctuary that were mentioned [in the preceding halachah].

כָּל הַמִּדּוֹת הָאֵלּוּ קֹדֶשׁ וּמִכְּלֵי הַשָּׁרֵת. אֶלָּא שֶׁמִּדּוֹת הַלַּח נִמְשְׁחוּ מִבִּפְנִים וּמִבַּחוּץ. וּכְלֵי הַיָּבֵשׁ לֹא נִמְשְׁחוּ אֶלָּא בִּפְנִים. לְפִיכָךְ בֵּירוּצֵי מִדּוֹת הַלַּח קֹדֶשׁ. וּבֵירוּצֵי מִדּוֹת הַיָּבֵשׁ חל:

All of these measures are consecrated and are considered as sacred utensils. [There is, however a difference between them.] The liquid measures were anointed on both the inside and the outside, while the dry measures were anointed only on the inside. Therefore the overflow of the liquid measures was consecrated, 2:9-11.See also Hilchot Pesulei HaMukdashim 3:20. and the overflow of the dry measures was not consecrated.