Exode 25:6

and olive oil for the light, and aromatics for the confection of the pure anointing oil, and of the fragrant incense;

SPICES FOR ANOINTING OIL AND FOR INCENSE OF ‘HASAMIM’ (AROMATICS). Some scholars say that this is an elliptical verse, (spices) and hasamim (aromatics) are two different terms. And since it says further on that for the incense take unto thee ‘samim’ (aromatics) (30:34), the word b’samim cannot refer also to the incense mentioned here. Hence they complete the sentence thus: “spices for anointing oil, and aromatics for incense and aromatics.” the sense being: “spices for anointing oil and aromatics for incense of aromatics.” And other scholars say that the verse is to be understood as if it were inverted: “and for incense of aromatics they shall bring aromatics.” Scripture mentions them with the definite article [hasamim], in order to indicate that it is referring to those aromatics that are good as incense, for there also [i.e., further in the section of the Torah dealing with the incense — 30:34] He did not explain [fully the compound forming the incense]. — the aromatics that are known. See Ramban further 30:34 for full discussion of this subject. And Rabbi Abraham ibn Ezra wrote that the verse is to be taken in its simple sense, that spices be taken for both — for the anointing oil and for the incense, for included in the compound of the incense were these spices: spikenard and saffron and cinnamon, according to the words of our Rabbis. It was not necessary for Scripture to mention “spices and aromatics for the incense,” because it said the incense of aromatics, just as it did not say “oil for the anointing oil.” This is the correct interpretation.
All these opinions are necessary because according to the view of the linguists [samim and b’samim connote two different things]: samim are curative herbs which are not edible, such as frankincense and galbanum, while b’samim are those that are edible, and are called mis’adim (props). because they have a strengthening power by their fragrant odor.
However, in the opinion of Rashi samim is identical with b’samim. And such is the meaning of our Rabbis in the Midrash in saying: “Eleven samonin (ingredients) were told to Moses on Mount Sinai” [which form the incense, and among them were spikenard and saffron and cinnamon which are b’samim, thus proving that they are all called by the term samim]. Onkelos also translates in both cases busmin [“busmaya for the anointing …

לשמן המשחה, from which to make the oil for anointing.

ולקטורת הסמים, they brought spices to help make the incense, as is commanded in Exodus 30,34 קח לך סמים.

שמן למאור, “oil for light;” it is somewhat puzzling why this verse has been inserted here, seeing that the entire chapter deals with materials used for building the Tabernacle with the exception of this item, although the requirements for the Table in the Tabernacle have not been mentioned here, although that would have been appropriate, if the Torah had wished to mention the requirements of the menorah, the lampstand. Also the firewood for the altar should have been mentioned, and the animals that were needed to be offered on the altar. Why was only the oil singled out? It is possible to answer this by saying that seeing that the oils for anointing was also used to anoint all the furnishings in the Tabernacle before they could perform their function, this oil had multiple functions and was not only used for providing the raw material from which lighting was supplied for the Tabernacle which had no windows. The same is true of the incense. In a king’s palace, in our physical universe, before the King enters it with a view to take up his residence, different pleasant smelling spices are scattered to dissipate remnants of unpleasant odours that had accumulated during its construction. It is clear therefore that no less would be done when a structure housing the presence of the shechinah, presence of the Creator would be made ready for His occupancy. We find that indeed the presence of the Lord in the Tabernacle was made possible only through the presence of the incense, i.e. the fragrance released by it through burning it; this thought has been spelled out in Leviticus 16,13: וכסה ענן הקטורת, “and the cloud of incense is to envelop the Holy Ark,” as well as again in verse 2 of the same chapter: כי בענן אראה על הכפורת, “for I appear in the cloud upon the cover of the Ark.” Even though the oil of which the Torah speaks here is not required for physical illumination in the Tabernacle, it reflects the honour paid to the Holy Presence of the celestial presence in the midst of the Jewish people.