To not rub a foreigner (layman) with anointing oil: To not anoint [anyone] with the anointing oil that Moshe made, except for priests alone - as it is stated (Exodus 30:32), “It must not be rubbed on any person’s flesh.” And it is elucidated in the Scripture that one who anoints (is anointed) with it volitionally is liable for excision, as it is stated (Exodus 30:33), “and one who puts any of it on a foreigner, shall be cut off.” And if he is anointed by accident, he is liable for a fixed sin-offering — meaning to say that there is no difference between the poor and the wealthy, but rather it is a set thing for all.
It is from the roots of this commandment also [that it is] for the aggrandizement of the [Temple] and everything that is in it. And therefore, it is not fit for commoners to use this precious oil in the [Temple], only the chosen ones of the people alone — and they are the priests and the kings. And likewise in the prevention of the masses from it, it will become very dear in their eyes and they will desire it. As the great value of things in the heart of most people is according to the scarcity of its being found among them.
From the laws of the commandment — for example, that which they, may their memory be blessed, said (Keritot 6b) that the liability for excision and the sacrifice is not until he rubs the amount of a kazayit of it; that the Scripture did not make us liable except for that which Moshe made, and not for another that is made by any [other] man (Keritot 5b), and it is a tradition in our hands that a miracle happened with it, that it will suffice forever (Keritot 5b); that which they, may their memory be blessed, said (Keritot 5b) that we do not anoint all of the priests for [all] the generations with it, but rather the high priest and the one anointed for war and the kings of the House of David, but all of the other kings are not anointed with this oil but with balsam oil; the distinction that there is between the process of anointing a king and the process for anointing a priest; that which they, may their memory be blessed, said (Keritot 5b) that we do not anoint a king who is the son of a king except if there is a disagreement about him, and hence Shlomo was annointed; and the rest of its details — are [all] elucidated in the third [first] chapter of Keritot. (See Mishneh Torah, Laws of Vessels of the Sanctuary and Those Who Serve Therein 1-2.)
And this commandment of the prohibition of anointing the oil is practiced in every place that it is found and at all times by males and females. And one who transgresses it and rubs a kazayit of it volitionally is liable for excision; [and, if] accidentally, a fixed sacrifice.
שֶׁלֹּא יָסוּךְ זָר בְּשֶׁמֶן הַמִּשְׁחָה – שֶׁלֹּא לִמְשֹׁחַ בְּשֶׁמֶן הַמִּשְׁחָה שֶׁעָשָׂה מֹשֶׁה אֶלָּא כֹּהֲנִים לְבַד. שֶׁנֶּאֱמַר (שמות ל לב) עַל בְּשַׂר אָדָם לֹא יִיסָךְ. וְנִתְבָּאֵר בַּכָּתוּב שֶׁמִּי שֶׁמָּשַׁח בּוֹ בְּמֵזִיד, חַיָּב כָּרֵת, שֶׁנֶּאֱמַר (שם לג) וַאֲשֶׁר יִתֵּן מִמֶּנּוּ עַל זָר וְנִכְרַת. וְאִם נִמְשַׁח בּוֹ בְּשׁוֹגֵג, חַיָּב חַטָּאת קְבוּעָה. כְּלוֹמַר, שֶׁאֵין חִלּוּק בּוֹ בֵּין הַדַּל וְהֶעָשִׁיר אֶלָּא דָּבָר קָבוּעַ הוּא לַכֹּל.
To not rub a foreigner (layman) with anointing oil: To not anoint [anyone] with the anointing oil that Moshe made, except for priests alone - as it is stated (Exodus 30:32), “It must not be rubbed on any person’s flesh.” And it is elucidated in the Scripture that one who anoints (is anointed) with it volitionally is liable for excision, as it is stated (Exodus 30:33), “and one who puts any of it on a foreigner, shall be cut off.” And if he is anointed by accident, he is liable for a fixed sin-offering — meaning to say that there is no difference between the poor and the wealthy, but rather it is a set thing for all.
מִשָּׁרְשֵׁי מִצְוָה זוֹ. גַּם כֵּן לְהַגְדָּלַת הַבַּיִת וְכָל אֲשֶׁר בּוֹ, וְלָכֵן אֵין רָאוּי לְהֶדְיוֹטוֹת לְהִשְׁתַּמֵּשׁ בְּאוֹתוֹ הַשֶּׁמֶן הַנִּכְבָּד שֶׁבַּבַּיִת רַק הַנִּבְחָרִים בָּעָם לְבַד, שֶׁהֵם כֹּהֲנִים וּמְלָכִים. וּבְכֵן בְּהִמָּנַע הֶהָמוֹן מִמֶּנּוּ, יִיקַר בְּעֵינֵיהֶם עַד מְאֹד וְיִתְאַוּוּ אֵלָיו, כִּי גֹּדֶל עֵרֶךְ הַדְּבָרִים בְּלֵב רֹב בְּנֵי אָדָם לְפִי מִעוּט הִמָּצְאָם אֶצְלָם.
It is from the roots of this commandment also [that it is] for the aggrandizement of the [Temple] and everything that is in it. And therefore, it is not fit for commoners to use this precious oil in the [Temple], only the chosen ones of the people alone — and they are the priests and the kings. And likewise in the prevention of the masses from it, it will become very dear in their eyes and they will desire it. As the great value of things in the heart of most people is according to the scarcity of its being found among them.
מִדִּינֵי הַמִּצְוָה. כְּגוֹן מַה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (כריתות ו ב) שֶׁחִיּוּב הַכָּרֵת וְהַקָּרְבָּן אֵינוֹ עַד שֶׁיָּסוּךְ מִמֶּנּוּ שִׁעוּר כַּזַּיִת, וְשֶׁלֹּא חִיְּבָנוּ הַכָּתוּב (שם ה ב) אֶלָּא עַל אוֹתוֹ שֶׁעָשָׂה מֹשֶׁה וְלֹא עַל אַחֵר שֶׁיַּעֲשֶׂה שׁוּם אָדָם, וְקַבָּלָה בְּיָדֵינוּ (שם) שֶׁנֵּס נַעֲשָׂה בּוֹ שֶׁיַּסְפִּיק לְעוֹלָם. וּמָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (שם) שֶׁאֵין מוֹשְׁחִין בּוֹ לְדוֹרוֹת כָּל הַכֹּהֲנִים הַמִּתְחַנְּכִים לַעֲבוֹדָה אֶלָּא כֹּהֵן גָּדוֹל וּמְשׁוּחַ מִלְחָמָה וּמַלְכֵי בֵּית דָּוִד, וְכָל שְׁאָר מְלָכִים אֵינָם נִמְשָׁחִין בְּזֶה הַשֶּׁמֶן אֶלָּא בְּשֶׁמֶן אֲפַרְסְמוֹן, וְהַחִלּוּק שֶׁיֵּשׁ בְּמַעֲשֵׂה מְשִׁיחַת הַמֶּלֶךְ לְמַעֲשֵׂה מְשִׁיחַת הַכֹּהֵן. וּמָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (שם) שֶׁאֵין מוֹשְׁחִין מֶלֶךְ בֶּן מֶלֶךְ אֶלָּא אִם כֵּן יֵשׁ עָלָיו מַחְלֹקֶת, וְעַל כֵּן נִמְשַׁח שְׁלֹמֹה. וְיֶתֶר פְּרָטֶיהָ מְבֹאָרִים בְּפֶרֶק שְׁלִישִׁי [ראשון] מִכְּרִיתוֹת [פ"א ופ"ב מהלכות כלי המקדש]
From the laws of the commandment — for example, that which they, may their memory be blessed, said (Keritot 6b) that the liability for excision and the sacrifice is not until he rubs the amount of a kazayit of it; that the Scripture did not make us liable except for that which Moshe made, and not for another that is made by any [other] man (Keritot 5b), and it is a tradition in our hands that a miracle happened with it, that it will suffice forever (Keritot 5b); that which they, may their memory be blessed, said (Keritot 5b) that we do not anoint all of the priests for [all] the generations with it, but rather the high priest and the one anointed for war and the kings of the House of David, but all of the other kings are not anointed with this oil but with balsam oil; the distinction that there is between the process of anointing a king and the process for anointing a priest; that which they, may their memory be blessed, said (Keritot 5b) that we do not anoint a king who is the son of a king except if there is a disagreement about him, and hence Shlomo was annointed; and the rest of its details — are [all] elucidated in the third [first] chapter of Keritot. (See Mishneh Torah, Laws of Vessels of the Sanctuary and Those Who Serve Therein 1-2.)
וְנוֹהֶגֶת מִצְוָה זוֹ שֶׁל אִסּוּר מְשִׁיחַת הַשֶּׁמֶן בְּכָל מָקוֹם שֶׁיִּמָּצֵא וּבְכָל זְמַן בִּזְכָרִים וּנְקֵבוֹת. וְהָעוֹבֵר עָלֶיהָ וְסָךְ מִמֶּנּוּ כַּזַּיִת בְּמֵזִיד, חַיָּב כָּרֵת, בְּשׁוֹגֵג, חַיָּב חַטָּאת קְבוּעָה.
And this commandment of the prohibition of anointing the oil is practiced in every place that it is found and at all times by males and females. And one who transgresses it and rubs a kazayit of it volitionally is liable for excision; [and, if] accidentally, a fixed sacrifice.