The Eddie and Bisset edition presents an audio series of the Talmud Bavli, specifically focusing on the Gemara Horayot, Daf Yud Bais. This Daf is being studied for the elevation of the soul of Avraham ben Ester, may the Almighty grant him rest in Gan Eden, Amen. Additionally, this Daf is dedicated to the complete recovery of Mickey ben Jamie, may it be the will of the Almighty to grant him healing of both body and soul among all the sick of Israel, and let us say Amen.
We begin Daf Yud Bais, Amud Rishon, starting from the top line. In our previous studies, we learned about the Shemen Hamishchah, the anointing oil, and the king Yehoachaz, who was anointed with this special oil despite being the son of a king. This situation arose because there was a question regarding the legitimacy of his claim to the throne due to the existence of an older brother. When there is a question concerning the kingdom, the individual must be anointed with the Shemen Hamishchah, even if he is a king's son.
The Gemara poses the question: “Was there indeed Shemen Hamishchah during the time of Yehoachaz?” It cites a teaching that states when the Aron Hakodesh was placed in genizah, the Shemen Hamishchah was also hidden away. This raises a significant point: if the Shemen Hamishchah was hidden, how could Yehoachaz have been anointed?
The Gemara continues, asking who was responsible for placing the Shemen Hamishchah in genizah. It indicates that it was King Yoshiyahu of Judah who hid it. This presents a challenge, as Yoshiyahu was the father of Yehoachaz. If Yoshiyahu had already hidden the oil, how could they anoint Yehoachaz? The Gemara explains that Yoshiyahu was concerned about the prophesied exile of the Jewish people. He feared that if they were taken into exile, the nations would seize the holy items and never return them. Therefore, he hid them to protect them from being lost forever.
The Gemara references Yoshiyahu's command to the Levites, instructing them to place the Aron Hakodesh in the house that King Shlomo built, emphasizing that they would not be able to carry it back on their shoulders if it fell into the hands of the nations. Yoshiyahu's decision to hide these items was a precautionary measure against the impending exile.
The Gemara then discusses the implications of this teaching, citing Rabbi Elazar, who questions how we know that these items were indeed placed in genizah. The Gemara provides a series of logical deductions that establish the connection between the Shemen Hamishchah and the other items that were hidden, including the jug of manna and the staff of Aharon. It emphasizes that just as the manna was preserved as a memorial, so too was the Shemen Hamishchah.
The discussion continues with the Gemara analyzing the methods of anointing, detailing how the oil is applied to the kings and the priests. It describes the specific gestures involved in the anointing process and the significance of these actions. The Gemara highlights a debate regarding the order and method of anointing, questioning whether the oil is poured on the head first or applied to the eyes. This debate reflects deeper considerations regarding the nature of the anointing ritual and its implications for the status of the anointed individual.
As the Gemara delves deeper into these discussions, it emphasizes the importance of precision in the rituals associated with the anointing of kings and priests. The distinctions made in these discussions are crucial, as they impact the halachic status of the individuals involved and the legitimacy of their roles within the community.
The Gemara concludes this section by reiterating the significance of the Shemen Hamishchah and the rituals associated with it, highlighting the profound connection between the physical acts of anointing and the spiritual responsibilities of the anointed leaders. The careful examination of these practices serves as a reminder of the weighty responsibilities that come with leadership and the importance of adhering to the traditions and laws that govern these sacred rituals.