Perfume

"Mryh" (ܡܪܝܗ) is an Aramaic/Syriac term often found in biblical texts meaning "lord" or "master," generally referring to a divine or authoritative figure. 

The name Myrrh is derived from the Semitic root "murr," meaning "bitter".  

Myrrh was first used in history as early as 3000 BCE or earlier in Ancient Egypt, where it was highly valued for mummification, medicine, and religious rituals. Ancient Medicine: Sumerian texts referenced use of myrrh for treating wounds and teeth problems, which continued into later Greek and Roman times.

The resin, derived from Commiphora trees, was prized across the ancient world and was famously used in incense, cosmetics, and for its medicinal properties in Egyptian, Babylonian, and Sumerian cultures.

3000 BCE Ancient Egypt Used myrrh extensively as a key embalming ingredient for mummies and burned in temple ceremonies.

~2000 BCE Myrrh became a highly sought-after requirement, traded commodity in the Arabian Peninsula, used for both incense and medicine. Considering that the ancient world probably had a lot of bad odors, incense was more than a luxury in some cases. 

We are told that Esau, as the progenitor of the Edomites, lived in Mount Seir, a region within this general geographical vicinity of the myrrh trade routes. Edom then Idumea were at a crossroads in reach of the Mediterranean, the Red Sea, Arab peninsula with trade routes to the east, north and to Egypt. 

By the first century BC, it was heavily traded by Nabatean caravans for use across the Mediterranean.  Recent under water port of Nabatean origin was recently found off the coast of Italy.

Genesis 37:25, merchants traveling to Egypt with camels carrying "spices, balm, and myrrh" bought Joseph from his brothers. This event occurs within the broader context of the family dynamic involving Jacob, Esau, and their descendants. 

What is it? Myrrh is a strong aromatic, bitter-tasting, yellow-to-reddish-brown gum resin obtained from small, thorny tree called Commiphora, primarily Commiphora myrrha.  

Renowned for its earthy scent, it is widely used in incense, perfumes, and natural medicine. Historically significant as a holy ointment and burial balm, it is famously known for its reported anti-inflammatory, antimicrobial, and pain-relieving properties.

The resin is produced by making incisions in the tree bark, causing a resin to ooze out and harden into "tears".

There are two main varieties are Herabol (from C. myrrha) and Bisabol (from C. erythraea), which are both used for their aromatic and healing properties. Myrrh was used for centuries in embalming, as incense in the Temple of Jerusalem, and in perfumes. It was one of the gifts brought by the Magi as a gift at the birth of Jesus. The Commiphora trees are native to arid regions in Northeast Africa and the Arabian Peninsula. Somalia, Ethiopia, Eritrea, Oman and Yemen, along the Red Sea coast. 

In some theological interpretations (e.g., Psalm 45:8), garments smelling of myrrh are contrasted with the "earthy smell of the field" and the "hairy garment" of Esau. Myrrh was a prized commodity throughout the ancient world and seemed to be almost an addition. 

Myrrh is mentioned 11 times in the Bible. It was a key component of the sacred anointing oil for Jewish priests and kings, as detailed that Myrrh was a major ingredient in the sacred anointing oil (Exodus 30:23). 

Used in purification rituals (Esther 2:12).It was one of the gifts brought by the Magi to Jesus (Matthew 2:11), often symbolizing his death and burial. 

It was used in Shir Hashirim (Song of Songs) to represent the Jewish people’s connection to the divine, symbolizing purification and the "bitter" or difficult times faced by Israel. 

While highly significant, the thorny shrubs that produce myrrh (\(Balsamodendron\ myrrha\)) are native to Arabia and East Africa, not Israel, and were imported via ancient trade routes. 

The Eleven Holy Aromatics Overcoming the Eleven Unholy Husks

Mordechai is associated with the myrrh – one of the eleven spices of the ketoret (incense), which had the power to counteract the plague of death, “Aharon took [the fire-pan]… He put the incense in it, and it atoned for the people. He stood between the dead and the living, and the plague was checked” (Bamidbar 17:12-13). 

Mordechai together with Esther likewise had the power to overcome Haman’s evil death-decree. 

Mordechai mentioned in the Torah- “Pure myrrh” translates as “mira dechaya” [which sounds similar to Mor dechai] (Shemot 30:23); (Babylonian Talmud, Chulin 139b).

Why is Mordechai associated specifically with the incense? Whereas there are ten dimensions of holiness, there are eleven dimensions of un-holiness from the other side, corresponding to Haman and his ten sons. Therefore, the incense contained eleven aromatics, in order to counteract the eleven impure forces in the world. The eleven aromatics of the incense had the power to purify and expel the eleven unholy husks of the other side. The reason why there are eleven powers of impurity while only ten powers of holiness, is that everything has a life-sustaining holy light that keeps it in existence. Regarding the dimension of holiness, this light is absorbed into the ten sefirot and so does not count as an element unto itself. In contrast regarding the dimension of unholiness (the sitra achra), the life-sustaining holy light does not absorb into the ten impure sefirot, and so constitute a presence unto itself – the eleventh (Maor V’Shemesh, Remzei Purim based on Arizal, Sha’ar Hapesukim, Parashat Ki Tavo).

“And you, take for yourself spices of the finest sort: of pure myrrh five hundred [shekel weights]” (Shemot 30:23).

Why is myrrh called מָר דְּרוֹר/mor dror– ‘pure or free myrrh’? When the blood of the body turns into breast milk, it represents the transformation of din (judgment) to chesed (loving-kindness). Likewise, myrrh, which means bitter corresponds to judgment yet when it is transformed to become purified chesed, it is called דְּרוֹר/dror– ‘pure.’ Mordechai is compared specifically to mor dror – ‘pure myrrh’ because he was able to transform and sweeten the holy spark of Haman with which he troubled Israel. Although the belongings of the Amalekite people generally is forbidden for a Jew because their holy sparks are tied up and unavailable, “Esther placed Mordechai in charge of Haman’s estate” (Megillat Esther8:2), because of Mordechai had the power to extract and transform the spark of Haman buried deeply within the depths of impurity (Sefer Panim Yafot, Shemot 30:23).

Mystical Divine Recipe Connecting Heaven & Earth

Although, according to the halacha to Moshe from Sinai, myrrh is one of the eleven spices in the Temple incense, it is not mentioned directly in the Torah verse describing the incense:

ספר שמות פרק ל (לד)וַיֹּאמֶר הָשֵׁם אֶל משֶׁה קַח לְךָ סַמִּים נָטָף וּשְׁחֵלֶת וְחֶלְבְּנָה סַמִּים וּלְבֹנָה זַכָּה בַּד בְּבַד יִהְיֶה:

“G-d said to Moshe: Take for yourself aromatics such as balsam, onycha and galbanum, aromatics and pure frankincense they shall be of equal weight” (Shemot 30:34).

Only four of the incense aromatics are mentioned directly. Yet the word “aromatics” is mentioned twice in the Torah verse. Since it is in the plural form, the first “aromatics” must refer to a minimum of two spices. Thus, there are five spices including the three first spices mentioned by name. The word “aromatics” mentioned a second time refers to a similar number of spices as those already mentioned, making it ten. When we include the frankincense mentioned in the end, it adds up to eleven spices (Rashi, Shemot 30:34).

Perhaps myrrh was not mentioned directly in the incense because it increases the power of the other incense ingredients. Thus, the unifying quality of myrrh reflects the inter-connectivity and harmony of the incense. The Hebrew word for incense, ketoret, is related to the word kesher, meaning a ‘bind’ or ‘knot.’ Myrrh helps imbue the incense with its ethereal unified essence that connect heaven and earth.

Myrrh & Frankincense – Elevating the Vital and Vegetative Soul

The Jewish people in the dessert is compared to a woman perfumed with myrrh and frankincense, “Who is se that comes up from the desert like columns of smoke, in clouds of myrrh and frankincense?” (Shir Hashirim3:6). 

Often Myrrh and Frankincense go hand in hand (Shir Hashirim 3:6, 4:6, 4:14). United to symbolize awe and love respectively. Myrrh with its purifying property corresponds to awe, whereas Levona with its connotation of white purity corresponds to love. According to Malbim, myrrh represents the vital soul, whereas myrrh represents the vegetative soul. By means of Israel’s burning love the incense of myrrh and frankincense emerged. When we ascend in spirituality (frankincense) and character development (myrrh), we have the ability to purify and elevate the hidden spiritual elements inherent in the lower vital and vegetative soul and include them in holiness. 

Healing Properties of Myrrh

Among the numerous healing properties of myrrh, I found the following qualities most remarkable:

Myrrh has been found to inhibit the growth in eight different types of cancer cells, specifically gynecological cancers (http://academicjournals.org/article/article1380545334_Su%20et%20al.pdf). Myrrh is an expectorant that helps relieve congestion, coughs and colds, while reducing phlegm. Due to its anti-inflammatory and anti-bacterial properties, myrrh treats inflammation of the mouth and gums such as gingivitis and mouth ulcers. As a mouth rinse, it prevents gum disease and freshens the breath. Therefore, it is commonly used as an ingredient in mouthwash and toothpaste. Myrrh oil also helps maintain healthy skin by treating scrapes and wounds to prevent infection and soothing chapped or cracked skin. It likewise helps reduce fungal infections such as athlete’s foot or ringworm.

myrrh is deeply linked to Greek mythology through the tragic story of Myrrha, a mortal woman transformed into the myrrh tree. According to myth, her tears of guilt became the aromatic sap (resin) of the tree, and she is the mother of the god Adonis. 

Key Connections in Greek Mythology:

In Ovid’s Metamorphoses, Myrrha (or Smyrna) falls in forbidden love with her father, King Cinyras of Cyprus. Cursed by Aphrodite for her mother's hubris, she conceives a child with her father through trickery, later fleeing his wrath and transforming into a myrrh tree. She gives birth to Adonis. 

• The Transformation: Myrrha, daughter of King Cinyras of Cyprus, was punished or saved by the gods by being transformed into a tree to escape her father’s wrath after a tragic, incestuous deception.

• The Curse: Myrrha’s mother, Queen Cenchreis, brags that her daughter is more beautiful than Aphrodite. As punishment, the goddess forces Myrrha to suffer from an unnatural lust for her father, King Cinyras.

• The Struggle: Tormented by her feelings, Myrrha attempts suicide, but her nurse intervenes and vows to help her fulfill her desire.

• The Incestuous Act: Under the cover of darkness, the nurse tricks Cinyras into sleeping with his own daughter, who conceals her identity. This occurs for several nights until Cinyras, curious, brings a lamp and discovers the deception.

• Flight and Transformation: In a rage, Cinyras pursues her with a sword. Myrrha flees into the Arabian desert. After fleeing Cyprus to escape her father, Myrrha traveled to the region of Saba (or Sabaeans) in Arabia (southwestern Arabia, primarily within the borders of modern-day Yemen. 

• She wandered through the Arabian landscape for nine months before praying for mercy, leading the gods to transform her into a myrrh tree to escape her father’s rage 

• Birth of Adonis: Though she is a tree, Myrrha remains pregnant by her father. Nine months later, the tree splits open, delivering her son, the hero Adonis. 

• Aftermath: According to some versions of this story, King Cinyras dies by suicide after realizing his actions.

The myth is frequently analyzed, for example, in this analysis of Ovid's Metamorphoses, which highlights the psychological torment faced by the character,

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• Origin of the Tree: The tree produced by this transformation was considered the source of myrrh resin, often called smyrna in ancient Greek.

• Birth of Adonis: While in tree form, Myrrha gave birth to Adonis, who became a famous figure in Greek vegetation cults.

• The Myth's Evolution: While related to earlier Phoenician fertility myths, the Greeks significantly developed the narrative of Myrrha and Adonis. [1, 2, 3, 4]

This myth explains the origin of the fragrant resin, which was historically used by Greeks in perfumes, medicine, and burial rituals, as detailed by Aromatica Poetica and the Northwest School of Aromatic Medicine. 

The myth of Myrrha is closely linked to that of her son, Adonis, which has been easier to trace. Adonis is the Hellenized form of the Phoenician word "adoni", meaning "my lord".[2] It is believed that the cult of Adonis was known to the Greeks from around the sixth century B.C., but it is unquestionable that they became aware of it through contact with Cyprus.[2] Around this time, the cult of Adonis is noted in the Book of Ezekiel in Jerusalem, though under the Babylonian name Tammuz.

Adonis originally was a Phoenician god of fertility representing the spirit of vegetation. It is further speculated that he was an avatar of the version of Ba'al, worshipped in Ugarit. It is likely that lack of clarity concerning whether Myrrha was called Smyrna, and who her father was, originated in Cyprus before the Greeks first encountered the myth. However, it is clear that the Greeks added much to the Adonis-Myrrha story, before it was first recorded by classical.

8 A.D. the Metamorphoses of Ovid has become one of the most influential poems by writers in Latin. The Metamorphoses show that Ovid was more interested in questioning how laws interfered with people's lives than writing epic tales like Virgil's Aeneid or Homer's Odyssey. 

The Metamorphoses is not narrated by Ovid, but rather by the characters in the stories. The myth of Myrrha and Cinyras is sung by Orpheus in the tenth book of Metamorphoses after he has told the myth of Pygmalion and before he turns to the tale of Venus and Adonis. 

 As the myth of Myrrha is also the longest tale sung by Orpheus (205 lines) and the only story that corresponds to his announced theme of girls punished for forbidden desire, it is considered the centerpiece of the song. 

Ovid opens the myth with a warning to the audience that this is a myth of great horror, especially to fathers and daughters - while in the society the culture older men having sexual relations with young boys was culturally accepted and promoted in most of Greece but clearly not every one.

The myth of Myrrha has been chronicled in several other works than Ovid's Metamorphoses. 

In his Bibliotheca, written around the 1st century B.C., Apollodorus[g] tells of three possible parentages for Adonis. In the first he states that Cinyras arrived in Cyprus with a few followers and founded Paphos, and that he married Metharme, eventually becoming king of Cyprus through her family. Cinyras had five children by Metharme: the two boys, Oxyporos and Adonis, and three daughters, Orsedice, Laogore, and Braisia. The daughters at some point became victims of Aphrodite's wrath and had intercourse with foreigners,[h] ultimately dying in Egypt.

second possible parentage of Adonis, Apollodorus quotes Hesiod, who postulates that Adonis could be the child of Phoenix and Alphesiboea. He elaborates no further on this statement. -However Phoenix or Phoinix (Ancient Greek: Φοῖνιξ; gen.: Φοίνικος, romanized: Phoinix, lit. 'sun-red') was the eponym of Phoenicia who together with his brothers were tasked to find their abducted sister Europa. 

For the third option, he quotes Panyasis, who states that King Theias of Assyria had a daughter called Smyrna. Smyrna failed to honor Aphrodite, incurring the wrath of the goddess, by whom was made to fall in love with her father; and with the aid of her nurse she deceived him for twelve nights until her identity was discovered. Smyrna fled, but her father later caught up with her. Smyrna then prayed that the gods would make her invisible, prompting them to turn her into a tree, which was named the Smyrna. Ten months later the tree cracked and Adonis was born from it.[28]

In his Fabulae, written around 1 A.D., Hyginus states that King Cinyras of Assyria had a daughter by his wife, Cenchreis. The daughter was named Smyrna and the mother boasted that her child excelled even Venus in beauty. Angered, Venus punished the mother by cursing Smyrna to fall in love with her father. After the nurse had prevented Smyrna from committing suicide, she helped her engage her father in sexual intercourse. When Smyrna became pregnant, she hid in the woods from shame. Venus pitied the girl's fate, changing her into a myrrh tree, from which was born Adonis