Someone asked me: You have said "This oil was never used on Jesus, and since he was not in an unbroken and uncontested line to the throne he would have to have been personally anointed with the very specific compound of spices and oil whose exact composition is stipulated in Sh'mot / Exodus 30:22-33 for use in the “anointment” of Jewish kings or priests:" But According to the Talmud Horayos 12a the anointing oil was compounded only once in Jewish history, by Moses, and the supply made by him sufficed for the whole period from the anointing of Aaron and his sons until the residue was hidden away by Josiah. Anointing oil was therefore not used for the kings and high priests after Josiah, and it was one of the five appurtenances used in the First Temple but not in the Second. So Are you saying the the hidden temple items including the oil must be back before the messiah?
Yes, that is what I'm saying. The holy anointing oil was hidden along with the אָרוֹן הַבְּרִית / Aron HaBrit (Ark of the Covenant) before the Babylonian Exile.
The Torah tells us of a special oil which was used to anoint kings and priests. was a special mixture of spice and olive oil that was used for “anointing” of kings and priests. This special oil is called שֶֽׁמֶן מִשְׁחַת קֹדֶשׁ shemen mish'ḥat kodesh (“Oil of Anointment of Sanctity”) and is given in the passage of Sh'mot / Exodus 30:22-33 which gives the formula for making it and how to properly use it. . .
"G-d spoke to Moses, saying: 30:23 You must take the finest fragrances, 500 [shekels] of distilled myrrh, [two] half portions, each consisting of 250 [shekels] of fragrant cinnamon and 250 [shekels] of fragrant cane, 30:24 and 500 shekels of cassia, all measured by the sanctuary standard, along with a gallon of olive oil. 30:25 Make it into sacred anointing oil. It shall be a blended compound, as made by a skilled perfumer, [made especially for] the sacred anointing oil. 30:26 Then use it to anoint the Communion Tent, the Ark of Testimony, 30:27 the table and all its utensils, the menorah and its utensils, the incense altar, 30:28 the sacrificial altar and all its utensils, the washstand and its base. 30:29 You will thus sanctify them, making them holy of holies, so that anything touching them becomes sanctified. 30:30 You must also anoint Aaron and his sons, sanctifying them as priests to Me. 30:31 Speak to the Israelites and tell them, 'This shall be the sacred anointing oil to Me for all generations. 30:32 Do not pour it on the skin of any [unauthorized] person, and do not duplicate it with a similar formula. It is holy, and it must remain sacred to you. 30:33 If a person blends a similar formula, or places it on an unauthorized person, he shall be cut off [spiritually] from his people." Sh'mot / Exodus 30:22-33.
Moses was ordered in Sh'mot / Exodus 30:22-25 to make personally (he was not to delegate the task to an assistant), which was to last “for all our generations” (Sh'mot / Exodus 30:31), and which was never to be duplicated ever again by anyone else (Sh'mot / Exodus 30:22-33).
So the Torah says this oil was only made once and will never again be duplicated -- but it also says it will be the sacred anointing oil for all generations -- so it will never be used up either.
The questioner mentioned Horayot 12a. The answer to his (her?) question is found in Horayot 11b:
אמר לו רבי יהודה וכי נס אחד נעשה בשמן המשחה והלא תחלתו שנים עשר לוגין וממנו היה נמשח משכן וכליו אהרן ובניו כל שבעת ימי המלואים וכולו קיים לעתיד לבוא שנאמר (שמות ל, לא) שמן משחת קדש יהיה זה לי לדורותיכם
Rabbi Yehuda said to him: And was it merely one miracle that was performed with regard to the anointing oil? But wasn’t it initially only twelve log, and from it the Tabernacle, and its vessels, Aaron, and his sons were anointed for the entire seven days of inauguration, and all of it remains in existence for the future, as it is stated: “This shall be a sacred anointing oil unto Me throughout your generations” (Exodus 30:31)? Since the entire existence of the anointing oil is predicated on miracles, it is no wonder that its preparation also involved a miracle.
THUS SHALL BE A SACRED ANOINTING OIL UNTO ME (G-D) THROUGHOUT YOUR GENERATIONS...
Horayot 12a goes on to say:
"Rav Pappa said: They anointed Jehoahaz with pure balsam oil, not with anointing oil. "
It does not say that the שֶֽׁמֶן מִשְׁחַת קֹדֶשׁ shemen mish'ḥat kodesh (“oil of anointment of holiness”) was made only once or that it was used once and only once. It also doesn't say that it will never be used again after Y'ho'aḥaz / Jehoahaz. It simply says "They anointed Y'ho'aḥaz / Jehoahaz with pure balsam oil, not with anointing oil."
Y'ho'aḥaz / Jehoahaz wasn't properly anointed by a known prophet (as is required) either. See M'lachim Beit / 2 Kings 23:30, where it was the people who anointed him - no mention of a prophet or priest: "And the people of the land took Y'ho'aḥaz / Jehoahaz the son of Josiah and anointed him and made him king instead of his father."
The people would not have had the holy oil -- and they are not the ones who can properly anoint a king -- that honor falls to a known prophet... In other words -- his anointing was not done properly according to the Torah (known prophet and the shemen mish'ḥat kodesh “oil of anointment of holiness" being used).
There are three situations that "trigger" the requirement that the messiah be actually anointed with a very specific type of holy oil (which was never used on Jesus). The three situations are:
Again, see Horayot 11b which confirms my three points:
ואפילו כהן גדול בן כהן גדול טעון משיחה ואין מושחים מלך בן מלך ואם תאמר מפני מה משחו את שלמה מפני מחלוקתו של אדוניה ואת יואש מפני עתליה ואת יהואחז מפני יהויקים שהיה גדול ממנו שתי שנים ואותו שמן קיים לעתיד לבוא שנאמר שמן משחת קדש יהיה זה לי לדורותיכם זה בגימטריא שנים עשר לוגין הוו
The baraita continues: And even a High Priest, son of a High Priest, requires anointing, but one does not anoint a king, son of a king. And if you say: For what reason did they anoint King Solomon (see I Kings, chapter 1), who was the son of a king? It was due to the challenge of Adonijah, who sought to succeed their father David as king. And they anointed Joash due to Athaliah (see II Kings, chapter 11). And they anointed Jehoahaz due to Jehoiakim, who was two years older than he was (see II Kings 23:30). In all these cases, it was necessary to underscore that these men were crowned king. And that oil remains in existence for the future, as it is stated: “This [zeh] shall be a sacred anointing oil unto Me throughout your generations” (Exodus 30:31). The numerical value of zeh is twelve log, indicating that this amount of oil remains intact despite its use."
There would have been no need to anoint a king who was inheriting from his father unless it was contested or was not a direct line of descent. Horayot 11b specifically mentions the שֶֽׁמֶן מִשְׁחַת קֹדֶשׁ shemen mish'ḥat kodesh (“oil of anointment of holiness").
There are only two explicit accounts of proper anointment of kings beyond King Solomon. One account describes the anointing of Jehu King of Israel by one of the disciples of Elisha - M'lachim Beit / 2 Kings 9:8. The other account describes the anointing of Joash King of Judah by Jehoiada the priest - M'lachim Beit / 2 Kings 11:12 & Divrei Hamayim Beit / 2 Chronicles 24:11. It is most likely that the other kings of Judah were properly anointed being legitimate descendants of King David through King Solomon. It is doubtful that the kings of the northern kingdom of Israel were properly anointed, since the special oil of anointing was kept in the Temple in Jerusalem.
Sophiee Saguy has been countering false missionary claims about Judaism and the T'nach (Jewish bible) for nearly twenty years. You may find her on FaceBook and at the Messiah Truth forum.