The anointing (with oil or another kind of olive oil) was widespread among the ancient Israelites, as well as among other peoples of the Middle East. Along with cosmetic and medical purposes, the anointing was also a symbolic initiation ritual, and in this aspect it is discussed below.
Central part of the ceremony of erection
In the Middle East
In the ancient Near East, the symbolic anointing was the central part of the ceremonial rite of ceremonial elevation to a certain status, in the first place of coronation (for example, in Assyria, the epithet “paschu” – “anointed one”) was attached to the king.
It also accompanied the liberation of the slave, the introduction into possession of property, the betrothal of the bride, and so on.
The Israelis
The Israelites used the Anointing Oil in the ceremonies of the enthronement of the king and the ordination of the high priest , and originally – and the simple priest .
The Hebrew term Mashiach (“anointed”) in the era of the First Temple was applied primarily to the king, especially to the founders of the kingdom of Israel – Saul and David (later the word acquired an eschatological meaning, Messiah ).
The anointing of the kingdom was considered effective, even if it was done secretly (in order to overthrow the previous dynasty).
So Samuel anointed David, and Elisha’s messenger – to Jehu . This was based on the belief that with the anointing of the new king the spirit of God descends, and leaves the former (1 Sam.16: 13-14).
The anointing of the high priest served one more purpose; it was also denoted by the verb lekaddesh (`sanctify ‘), symbolizing communion to the shrine and the right to carry out the priesthood.
Anointing the objects of worship
The anointing was not only for man, but also for cult objects (Exodus 30: 24-29, 40: 9-15); There is evidence of this already in the oldest parts of the Bible (Gen. 28:18, 31:13, 35:14).
Oil
The Times of the First Temple
The Talmud states that the holy oil for anointing was prepared only once in Jewish history by Moses (cf. Exodus 30: 31-33), and this oil was sufficient for all the rites of the anointing from Aaron until the time when King Yoshiyah hid his remnant.
The Times of the Second Temple
So after Yoshiyyah, the oil was not used to anoint the kings and high priests, and this is one of the five differences between the First Temple and the Second.
After the anointing of Aaron and his sons, the rite was passed only by the high priests, even the heirs of their anointed father; for the simple priests remained the rite of the anointing only for the time of war (the Talmud refers to verse Deuteronomy 20: 2).
According to the Talmud, only those kings of David at home , whose rights to the throne were disputed or questioned, were anointed; when the inheritance did not cause disagreement, the anointing was not performed.
For example, Solomon was anointed because of claims to the throne by Adonijah (I C. 1:39), Joash – because of Ataliya (II Ts. 11:12), and Jehoahaz – due to the fact that Jehoiakim was two years older than him II C. 23:30).
The kings of the Northern Kingdom of Israel passed the anointing ceremony not with oil, but with balm and also only when their rights to the succession of the throne were questionable or contested. For the use of oil (or similar oil) for ritual cleansing.