Allspice to Za'atar: The Rabbinic Spice Rack - Packaging, Marketing & the Spice of Jewish Life, in memory of Stewart Bolton, z'l

(34) בד בבד, “each is to have the same weight.” (customary translation) The Talmud, tractate k’ritut folio 5 understands this expression as based on the word בדד, “separate, isolated,” i.e. each individual unit of spice should have the same weight. The Talmud even discusses if when weighing it, it suffices to note that both scales of the scales are at the same level, or if the spice in question must actually tip the scale downwards a little. They also discuss if, as is customary, a stone or equivalent which had proved to be of the required weight can be used for weighing the next quantity of spice, or if each spice has to be weighed independently without any weights being used. According to Rashi in the Talmud there, weights must not be used instead, only spices must be placed on the scale. Our author does not understand why the use of weights should have been forbidden.

(23) מר דרוד, myrrh is globally considered as a valuable source of a fragrance, as is מר עובר, (Song of Songs 5,5) a spice well known and treasured by merchants throughout the world.

(23) בשמים ראש, valuable fragrances, spices. We know this also from Song of Songs 4,14 עם כל ראשי בשמים. “with all the choice perfumes.” I believe that the word בשמים by itself refers to perfumes and fragrances derived from trees as we also know from Song of Songs 4,16 הפיחי גני ידלו בשמיו, “blow upon my garden that its perfume may spread.” בשמים ראש on the other hand, refers to the sap, or resin from such trees, or to other fragrant plants derived from the soil directly.

(23) 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.

(23) 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

(34) וחלבנה — This is a malodorous spice which is called galbanum. Scripture enumerates it among the spices of the incense to teach us that we should not regard as a light thing the duty of associating with ourselves when we band together for fasts and prayers Israelites who are transgressors — that they should be counted as ourselves.

(7) [If] one carries out a merchant's box he is only liable for one Chattat [an offering brought to expiate sin] even though there are many kinds [of spices] therein. [One is liable if he carries out even] less than a dried fig's amount of garden seeds. Rabbi Yehudah ben Beteira says: [He is liable if he carries out] five [seeds]. [One is liable if he carries out] two cucumber seeds, [or] two pumpkin seeds, [or] two Egyptian bean seeds. [One is liable if he carries out] any amount of a pure [kosher] live locust [or] a dried fig's worth of dead [kosher locust]. [One is liable if he carries out] the smallest quantity of a vineyard-bird whether it is alive or dead, since people store it for medicine. Rabbi Yehudah says: [One is] also [liable if] he carries out the smallest quantity of an impure [non-kosher] live locust, since people store it for a child to play with.

(5) Beit Shammai say: One may not remove shutters on a festival. And Beit Hillel permits even to return [them]. Beit Shammai say: One may not take the pestle to chop meat with it [on a festival]. And Beit Hillel permit. Beit Shammai say: A hide should not be placed before tramplers, and one may not lift it up, unless there the equivalent of an olive [in volume] of meat on it. And Beit Hillel permits. Beit Shammai say: Neither a small child, nor a lulav, nor a Torah scroll may be taken out into a public domain. And Beit Hillel permit.

(7) The impure ones (that can be rendered impure) among clay vessels are: a tray with a rim; a full (unsplit) poker; a tray full of pans (connected to it). If one of [the pans] is rendered impure by a crawling creature (sherets), not all of them became impure. If there is surplus to the lid (above the tops of the pans), if one of them became impure, they all became impure. And so [too] a spice-tray of clay and quillsets. And a spice-tray of wood in which one [compartment] became impure from a liquid, its fellow did not become impure. Rabbi Yochanan ben Nuri says, "We divide its thickness - that [part] which serves the pure is pure and that which serves the impure is impure. If there is a surplus rim - if one [compartment] becomes impure, its fellow becomes impure.

(1) One may not put a pressed fig cake or dried figs [that are Terumah, produce consecrated for priestly consumption] into fish brine, since it ruins them. But one may place [Terumah] wine into fish brine. One may not spice [Terumah] oil, but one may put honey and pepper into wine. One may not cook Terumah wine, because it decreases it. Rabbi Yehudah permits this, because it improves it.

(1) Pillows, bed coverings, sacks and packing cases that were damaged are still susceptible to midras impurity [transmitted by sitting or lying]. A fodder-bag that can hold four kav, a shepherd's bag that can hold five kav, a traveling bag that can hold a se'ah, a skin that can hold seven kav, Rabbi Yehudah adds: also a spice-bag, and a food wallet that can hold the smallest quantity are susceptible to midras impurity. If any of them was damaged it becomes pure, since if the primary function is annulled, the secondary function is also annulled.

(1) Ma'aser Sheni [second tithe, which must be eaten in Jerusalem] is available for eating, drinking, or anointing; one may only eat what is normally eaten, and anoint with what is normally used for anointing. One may not anoint with wine and vinegar, but one may anoint with oil. It is prohibited to spice Ma'aser Sheni oil, or to buy spiced oil with Ma'aser Sheni money; but one may spice wine. Should honey or spices fall into it and improve it, the improvement is taken into account. If fish were cooked with Ma'aser Sheni leek bulbs, which were thus improved, the improvement is taken into account. Ma'aser Sheni dough, which was baked, and thus improved; the improvement shall go towards the Ma'aser Sheni. This is the rule: anything with evident improvement, the improvement is taken into account; and anything with non-evident improvement, the improvement goes towards the Ma'aser Sheni.

(3) “Just as the citron is beautiful and is praised among ornamental trees and all the world acknowledges it, in the same way the Master of the World was praised among the angels when He revealed Himself on Mount Sinai, at the time He gave the Law to His people. At that time, I longed to dwell under the shadow of His Presence, and the commands of His Law were like spice to my palate–and the reward for my observances was stored up on my behalf for the world to come.”

(4) ...Bless it (the day) with delicacies. Rabbeinu (Rabbi Yehudah/Rebbi) made a feast for Antoninus on the Shabbat. They brought before him prepared foods that were cold. He ate from them and found them very tasty. He (Rebbi) made a feast for him (Antoninus) on a weekday and brought before him steaming foods. He (Antoninus) said to him (Rebbi) those (the cold food on Shabbat) tasted better to me than these (warm foods). He (Rebbi) explained that the warm weekday food was missing a single spice. He (Antoninus) said to him, ‘and is there anything in the king’s treasury that is lacking? He (Rebbi) said that the food was missing Shabbat, Do you have Shabbat?