Mishneh Torah, Kings and Wars 1

Sugya Map

• Issue: The nature and conditions of royal anointing (mesichat melech) in Israel, particularly distinguishing between Davidic and non-Davidic kings, and inherited versus disputed succession.
• Nafka Mina(s): Legitimacy of non-Davidic rule; halachic validity of a successor's claim; symbolic vs. substantive role of anointing.
• Primary Sources: Mishneh Torah, Kings and Wars 1:10-12; I Shmuel 10:1; I Melachim 1:5-39; II Melachim 11:1-12; II Melachim 23:30; BT Keritot 5b.

Text Snapshot

Rambam states:

• "מַלְכֵי יִשְׂרָאֵל אֵינָן נִמְשָׁחִין בְּשֶׁמֶן הַמִּשְׁחָה אֶלָּא בְּשֶׁמֶן אֲפַרְסְמוֹן. וְאֵין מוֹשְׁחִין בִּירוּשָׁלַיִם אֶלָּא מִזֶּרַע דָּוִד."^1^
  • Dikduk/Leshon Nuance: The distinction isn't just oil-type, but location ("בִּירוּשָׁלַיִם") for Davidic kings, implying a unique sanctity and permanency.
• "בֵּן הַבָּא אַחַר אָב לַמְּלוּכָה אֵין מוֹשְׁחִין אוֹתוֹ אֶלָּא אִם כֵּן הָיְתָה מַחֲלֹקֶת עַל יְדֵי הַיּוֹרְשִׁים אוֹ מִלְחֶמֶת אֲחִים. וְלֹא יִמְשְׁחוּהוּ אֶלָּא לְהַסִּיר הַמַּחֲלֹקֶת."^2^
  • Dikduk/Leshon Nuance: The term "לְהַסִּיר הַמַּחֲלֹקֶת" (to remove the dispute) is crucial, indicating a functional, rather than purely ceremonial, purpose.

Readings

Rambam's Intrinsic Distinction

The Rambam himself delineates two types of oil: shemen hamishcha for Davidic kings (in Jerusalem) and shemen afarsimon for other Israelite kings.^3^ This establishes a hierarchy of legitimacy and divine endorsement.

Steinsaltz's Clarification

Steinsaltz notes that shemen afarsimon was the oil Elisha used to anoint Yehu, linking non-Davidic anointing to prophetic sanction outside the Davidic covenant.^4^ He further explicates that anointing a successor due to dispute (e.g., Shlomo, Yoash, Yehoachaz) legitimizes the heir and resolves contention, reinforcing public perception of his rule.^5^

Friction

• Kushya: If monarchy is inherited, why anoint a successor at all? Is it not merely ceremonial?
• Terutz: Rambam's explicit "לְהַסִּיר הַמַּחֲלֹקֶת" (MT 1:12) indicates anointing, in such cases, isn't superfluous. It's a ma'aseh kinyan – a public, halachically significant act that solidifies the heir's claim and quells dissent, effectively transforming an inherited right into a publicly acknowledged and consecrated reality.

Intertext

The Gemara in Keritot 5b states kings are anointed "על המעיין, לסימן טוב כדי שתימשך מלכותו."^6^ This symbolic aspect of continuity (she-timashech malchuto) complements Rambam's functional reason, suggesting anointing serves both a public legitimizing function and a propitious one for the dynasty's endurance.

Psak/Practice

This sugya informs meta-halachic heuristics regarding sovereign authority. Even when succession is divinely or statutorily pre-determined, human contention or lack of clear public acceptance necessitates formal, halachically-recognized acts (like anointing) to concretize legitimacy. It highlights that kinyan for leadership involves both objective right and public, ritualized affirmation.

Takeaway

Anointing, particularly in dispute, isn't just symbolic but a critical halachic act solidifying sovereign legitimacy, transforming inherent right into publicly recognized authority.

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^1^ Mishneh Torah, Kings and Wars 1:10. ^2^ Mishneh Torah, Kings and Wars 1:12. ^3^ Mishneh Torah, Kings and Wars 1:10. ^4^ Steinsaltz on Mishneh Torah, Kings and Wars 1:10:2. ^5^ Steinsaltz on Mishneh Torah, Kings and Wars 1:12:1-3. ^6^ BT Keritot 5b; Steinsaltz on Mishneh Torah, Kings and Wars 1:11:1.