Incense - Ketoret - קטרת
By Rabbi Dr. Hillel ben David (Greg Killian)
The
Significance Of The Amounts
Mizbayach
HaKetoret (Incense Altar).
Ketoret is the transliteration of the Hebrew word קטרת, which is translated, in English, as incense. The word ketoret means bonding. This bonding, as we shall see, is necessary to build the unity of the body of Mashiach. Ketoret is a substance which is associated with joy, prayer, and protection. Clearly, ketoret is a most unusual substance!
In this study I would like to take an in-depth look at a substance which is so powerfull that it can halt a plague. Because it can halt a plague, those who compound it incorrectly will incur the death penalty. Lets start this study by examining what the Torah teaches us about ketoret, by examing the first use of ketoret:
Shemot
(Exodus) 25:1 And HaShem spake
unto Moses, saying, 2 Speak unto the children of Israel,
that they bring me an offering: of every man that
giveth it willingly with his heart ye shall take my offering. 3 And this is the offering which ye shall take
of them; gold, and silver, and brass, 4 And blue, and purple, and scarlet, and
fine linen, and goats’ hair, 5 And rams’ skins dyed red, and badgers’
skins, and shittim wood, 6 Oil for the light, spices
for anointing oil, and for sweet incense, 7 Onyx
stones, and stones to be set in the ephod, and in the breastplate. 8 And let
them make me a sanctuary; that I may dwell in them.
From this first verse we see that incense is an offering which is associated with HaShem dwelling in us.
The Ketoret, offered up twice a day, symbolized Israel’s desire to serve HaShem in a pleasing way. This offering was brought twice daily, once as part of the Shacharit (morning) service and once as part of the Mincha / Musaf (afternoon) service. This happened seven days a week, every day of the year, including Shabbat and Yom HaKippurim. Five pounds of ketoret was burnt daily, half in the morning and half in the afternoon.
Shemot
(Exodus) 30:7 And Aaron shall burn thereon sweet incense
every morning: when he dresseth the lamps, he shall burn incense upon it. 8 And
when Aaron lighteth the lamps at even, he shall burn incense upon it, a
perpetual incense before HaShem throughout your generations.
In our morning prayers we read about the specifics of the ketoret:
It is You, HaShem, our God, before Whom our forefathers burned the ketoret (incense spices) in the time when the Holy Temple stood,
as You commanded them through Moshe Your prophet, as is written in Your Torah:
Exodus 30:34-36, 7-8 HaShem said to Moses: Take yourself spices — balsam,
onycha, and galbanum — spices and pure frankincense; they are all to be of
equal weight. You are to make it into Ketoret (incense), a spice-compound, the handiwork of an expert spice-compounder,
thoroughly mixed, pure and holy. You are to grind some of it finely and place
some of it before the Testimony in the Tent of
Appointment, where I shall designate a time to meet
you; it shall be a holy of holies for you.
It is also written: Aaron shall burn upon it
the incense-spices every morning; when he cleans the lamps he is to burn it.
And when Aaron ignites the lamps in the afternoon, he is to burn it, as
continual incense before HaShem throughout your generations.
The Hakhamim taught: How is the incense
mixture formulated? Three hundred sixty-eight maneh
were in it: three hundred sixty-five
corresponding to the days of the solar year — a maneh for each day, half in the
morning and half in the afternoon; and three extra maneh, from which the Kohen Gadol would bring both his handfuls [into the Holy
of Holies] on Yom HaKippurim. He would return them to
the mortar on the day before Yom HaKippurim, and grind them very thoroughly so
that it would be exceptionally fine. Eleven kinds of spices were in it, as
follows:
(1) balsam,
(2) onycha,
(3) galbanum [chelbena],
(4) frankincense — each weighing seventy maneh[1];
(5) myrrh,
(6) cassia,
(7) spikenard,
(8) saffron — each weighing sixteen maneh;
(9) costus — twelve maneh;
(10) aromatic bark — three; and
(11) cinnamon — nine.
[Additionally] Carshina lye, nine kav[2];
Cyprus wine, three se’ah[3] and
three kav, if he has no Cyprus wine, he brings old white wine; Sodom salt, a
quarter[-kav]; and a minute amount of a smoke-raising herb. Rabbi Nassan the
Babylonian says: Also a minute amount of
Rabban Shimon ben Gamliel says: The balsam is
simply the sap that drips from balsam trees. Why is Carshina lye used? To
bleach the onycha, to make it pleasing. Why is
It is taught, Rabbi Nassan says: As one would
grind [the incense] another would say:
‘Grind
thoroughly, thoroughly grind,’
because the sound is beneficial for the
spices. If one mixed it in half-quantities, it was fit for use, but as to a
third or a quarter — we have not heard the law. Rabbi Yehudah said: This is the
general rule — In its proper proportion, it is fit for use in half the full
amount; but if he left out any one of its spices, he is liable to the death
penalty.
It is taught, Bar Kappara says: Once every
sixty or seventy years, the accumulated leftovers reached half the yearly
quantity. Bar Kappara taught further: Had one put a kortov of fruit-honey into
it, no person could have resisted its scent. Why did they not mix fruit-honey
into it? — because the Torah says: ‘For any leaven or any fruit-honey, you are
not to burn from them a fire-offering to HaShem.”
(End of the morning prayers that speak about ketoret.)
The Torah does not give the exact recipe for the ketoret that was burned daily in the Temple. Only in the Oral Law do we find a list of all eleven ingredients. Our Hakhamim taught:
The ketoret contained eleven spices. There were seventy maneh each of
(1) balsam,
(2) onycha,
(3) galbanum, and
(4) frankincense.
There were sixteen maneh each of
(5) myrrh,
(6) cassia,
(7) spikenard, and
(8) saffron.
There were twelve maneh of
(9) costus,
three measures of
(10) aromatic bark,
and nine measures of
(11) cinnamon.
Each maneh weighed five pounds. The total weight
was 368 maneh - one measure for each day, plus 3 extra for Yom
Kippur, or 1,840 pounds (836.36 kg).
The Midrash now shows us how we can derive that
there are eleven spices from just the information in the Torah:[4]
Midrash Rabbah - The Song of Songs I:62. R. Johanan applied the verse to the incense
of the House of Abtinus. THE BAG OF MYRRH: this is one of the eleven spices
which composed it. R. Huna explained [why there were eleven]. It says And the
Lord said unto Moses: Take unto thee sweet spices (Ex.XXX, 34)-this is two: balsam, and onycha and galbanam--this makes five; sweet spices--if you say this means only two more,
we have already had this; [therefore take it in conjunction with the next
words], of each shall there be a like weight; add five to the previous five,
making ten. With pure frankincense --this makes eleven.
On the basis of this verse the Sages investigated and found that nothing is
better for the incense than just these eleven spices.
The Acharit Shalom observes that whereas the eleven above-mentioned ingredients are listed in Hebrew, the remaining ingredients are listed in Aramaic. He presumes that Chazal did this deliberately in order to differentiate between the actual spices and the remaining ingredients that are merely (to enhance the quality of the main ingredients).
The incense was compounded from eleven ingredients: balsam, onycha, galbanum, frankincense (in quantities of seventy manehs each in weight), myrrh, cassia, spikenard, saffron (sixteen manehs each), costus (twelve manehs), aromatic bark (three manehs), and cinnamon (nine manehs), altogether 368 manehs, one for each day of the year, half offered in the morning, and half in the evening, and three extra manehs for the Day of Atonement. But in an ordinary lunar year there were eleven manehs over (the lunar year being 354 days); and though these eleven manehs were necessary for supplementing the incense in intercalary years, they had to be bought from the new donations given on the first of Nisan. Some method had to be devised, therefore, of making the remainder of the old incense valid for the new year.
The lye obtained from a species of leek and the Cyprus wine which are mentioned in connection with the incense, were nor actual ingredients, but were used simply for whitening the onycha, and also for making its odour more pungent, as we shall see.
Rabbi Moshe Sofer[5]
explains the symbolic meaning of the names of the four
main incense spices, as well as the Karshina lye and
The
four spices that are written explicitly in the Torah
are tzori-balsam, tziporen-onycha, chelbenah-galbanum, and levonah zakah-pure frankincense.
Tzori alludes to the Torah which is a tzori-balsam
and healing for the entire body.
Levonah zakah alludes to God’s love for His people
through which He me’laven-whitens
and bleaches their sins. Between these two
are placed the tziporen and chelbenah.
As
known, chelbenah alludes to
complete sinners.
The
tziporen, on the other hand,
alludes to the majority of the Jewish people. Like a
tziporen-fingernail, they are
smooth and unblemished on the inside, and only darkened on the outside... It is
for this reason that we are required to rub the tziporen with Karshina lye, to beautify it and remove its
external blackness. This alludes to teshuvah-repentance
and good deeds... Soaking the tziporen
in
|
COUNT |
NAME |
WEIGHT |
|
1 |
balsam |
70 maneh |
|
2 |
onycha |
70 maneh |
|
3 |
galbanum |
70 maneh |
|
4 |
frankincense |
70 maneh |
|
5 |
myrrh |
16 maneh |
|
6 |
cassia |
16 maneh |
|
7 |
spikenard |
16 maneh |
|
8 |
saffron |
16 maneh |
|
9 |
costus |
12 maneh |
|
10 |
aromatic bark |
3 maneh |
|
11 |
cinnamon |
9 maneh |
|
|
|
368 maneh |
What is the
significance of the various amounts of each fragrance?
Each of the major four fragrances explicitly mentioned in the Torah
contributed seventy maneh. The number seven represents
the natural universe, created in seven days. Seven corresponds to the framework
of the physical universe, especially the boundaries
of time
with its seven-day week.
Seventy
is the number seven in tens. The number ten represents
both plurality and unity, so seventy
conveys the idea of unifying the
multitude of forces in the natural world. This is the
underlying message of the ketoret.
These holy fragrances illuminate and uplift the plurality of natural forces.
After the first level of
four fragrances sanctified the dimension of time, the second tier of four
fragrances sanctified the dimension of space.
The number six corresponds to space, as any location is
made up of six vectors (the four directions, up and down). It can also be
visualized as a cube, representing all physical objects, which has six faces.
Time is a less physical
aspect, and more receptive to spiritual elevation.
Thus, for the first four fragrances representing the dimension of time, the
number seven was multiplied by ten. Space, on the other hand, is only
influenced by its closeness to holiness. Therefore, the unifying quality of ten
is only added to the six, so
that sixteen maneh were used of each of these fragrances.
The final amounts of twelve, nine, and three represent the limitations of the
divided physical realm. Three is the first number to
demonstrate multitude, and nine is the last
number, before the multitude is once again combined into a unit of ten.[6]
Rashi, in Shemot 30:34, explains that the Ketoret was comprised of eleven ingredients. Often, we find that the number ten is used to represent a spiritual full set. Eleven refers to the conveyance of the Divine light which transcends the limits of the world within the limits of the world.
Pirke Avot 5:1 The world was created with ten utterances.
Eleven, thus, refers to a level above the limits of the set of ten. Nevertheless, since it is also a number which follows in sequence to ten, we can understand that it refers to the fusion between the transcendent Divine light and the framework of limited worldly existence.
There were ten fragrant spices in the ketoret, the incense, and one foul smelling spice (Chelbena -galbanum). There were ten tzaddiks in the synagogue yet no prayers on a fast day were heard without a sinner’s prayer.
Keritot
6b Every communal fast that does not include sinners of
Now lets see what we can learn from Rashi regarding each of the four spices, mentioned by name, in the Torah:
(1) balsam,
34 balsam sap Hebrew נָטָף . This is balm (צֳרִי) , but since it is only the sap that drips (נוֹטֵף) from the balsam trees, it is called נָטָף,[7] and in French, gomme, gum resin. The
balm itself, however, is called triaca [in Old Provencal], theriac.
(2) onycha,
onycha Heb. וּשְׁחֵלֶת , a root of a spice, smooth and shiny as
fingernails, and in the language of the Mishna[8] it is called צִפּֽרֶן . This is what Onkelos renders as וְטוּפְרָא . [Both צִפּֽרֶן and טוּפְרָא mean “fingernail.”]
(3) galbanum [chelbena],
and galbanum A spice with
a vile odor, called galbane [in Old French], galbanum. The Scripture counted it
among the ingredients of the incense [in order] to teach
us that we should not look askance at including Jewish
transgressors with us when we assemble for fasting or prayer. [The Torah
instructs us] that they should be counted with us.[9]
(4) frankincense — each weighing seventy maneh;[10]
and pure frankincense From here
our Rabbis learned that eleven ingredients were told to Moses [when he was] at Sinai: the minimum of aromatics—two
[since סַמִּים is written in the plural form]; balsam sap, onycha,
and galbanum—three, equaling five; aromatics [written a
second time]—to include again the number of these, equaling ten; and
frankincense, totaling eleven. They are as follows: (1) balsam sap, (2) onycha,
(3) galbanum, (4) frankincense, (5) myrrh, (6) cassia, (7) spikenard (שִׁבּֽלֶת
נֵרְדְּ) , and (8) saffron, totaling eight, because שִׁבּֽלֶת and נֵרְדְּ are one, for spikenard נֵרְדְּ is like an ear [of grain] שִׁבּֽלֶת . [To continue:] (9) costus, (10) aromatic bark,
and (11) cinnamon, thus totaling eleven. Borith carshina [mentioned further in
the Baraitha, is not counted because it] does not go up in smoke, but they rub
the onycha with it to whiten it so that it should be beautiful.[11]
The Cassia which is also used in the annointing oil is also described
by Rashi:
(6) cassia,
24 and of cassia Heb. וְקִדָּה , the name of the root of an herb, and in the
language of the Sages: קְצִיעָה , cassia. -[from Ker. 6a]
The Gemara elaborates on Rashi’s cmments:
K’rithoth 6a
WHEN ONE COMPOUNDS INCENSE. Our Rabbis have taught: ‘When one compounds incense
for experimenting or in order to hand it over to the community, he is culpable;
if in order to smell of it, he is guilty. He who smells it[12] is
not culpable,[13] but
he is guilty of sacrilege.[14] But
is smelling subject to the law of sacrilege? Has not R.
Simeon son of Pazzi stated in the name of R. Joshua son of Levi on behalf of
Bar Kappara: Hearing, seeing and smelling[15] are
not subject to the law of sacrilege?[16] —
The reference to smelling means, after the pillar of the [incense] smoke has
ascended,[17] in
which case it is not subject to the law of sacrilege, for nothing is subject to
the law of sacrilege, after the prescribed command has been performed
therewith.
Rashi also tells us something about their weight:
they shall
be of equal weight Heb.
בַּד
בְּבַד
יִהְיֶה . These four
[ingredients] mentioned here [explicitly] shall be equal, a weight for a
weight. Like the weight of one, so shall be the weight of the other. So we
learned (Ker. 6a): The balsam, the onycha, the galbanum, and the frankincense
the weight of each was seventy manehs. The word בַּד
appears to me to mean a unit; each one [i.e., the weight] shall be this one
like that one.
Finally, Rashi tells us about the mixing of the spices:
35 well
blended Heb. מְמֻלָח,
as the Targum [Onkelos] renders: מְעָרֵב,
mixed. He should mix their [the spices’] powder thoroughly, one with the other.
Accordingly, I say that [the following] are similar to this: “And the sailors (הַמַּלָּחִים)
were frightened” (Jonah 1:5); “your sailors (מַלָחַיִךְ)
and your mariners” (Ezek. 27:27). [Sailors are given this appellation] because
they turn over the water with oars when they propel the ship, like a person who
turns over beaten eggs with a spoon to blend them with water. And anything that
a person wishes to blend thoroughly, he turns over with his finger or with a
spoon.
well
blended, pure, holy It
shall be well blended; it shall be pure, and it shall be holy.
The Torah
teaches us that we may not burn the incense for our own ejoyment, however,
Rashi tells us that we can compound it for the community:
38 to smell it[s fragrance] But you may make it
according to its formula of your own [ingredients] in order to deliver it to
the community. -[from Ker. 5a]
There is an interesting story regarding who can count to a minyan attributed by some to the Noda Biyehudah and others to Rav Chaim Brisk. Once he was on a journey and it was getting late in the afternoon so he asked his talmidim to make a minyan. With difficulty, they assembled ten men but the rav noticed that one of them was not particularly frum and asked them to find another. The talmidim explained the difficulty and suggested that, in the extenuating circumstances, they should allow him to count that one time. The rav insisted so one of them said that the Gemara rules that the prayers on a taanit tzibbur must include such a sinner to be effective just as the ketoret (incense) had to contain chelbenah, an evil smelling spice. The rav responded to point out that the ketoret had to have eleven spices!
The number eleven, which is how many spices there were in the Ketoret, at first seems rather odd. However, Kabbalistically it is a number of tremendous importance for it alludes to one of the most prized possessions in all of history: Daat Elohim, G-dly-Knowledge. Thus we learn that the sod level of Torah teaches us that ketoret, which is made by eleven ingredients, brings Daat – knowledge.
At the sod level, Daat is the location (the mystical state) where all ten sephirot in the Tree of Life are united as one. Daat is usually depicted in place of Keter as Daat is the internal representation of Keter. One might say that while there are ten sephirot, Daat is the “eleventh” and hidden sephira.
Now we can begin to understand that the ketoret (Daat) alludes to the internal representation of the congregation (sephirot) which unites the other ten. Thus it is the ‘sinner’ who has the power to unite the congregation with his teshuva, his repentance. The following chart depicts the position of Daat within the sephirot (sefirot):
|
|
Keter (Crown) – Colourless Ministry: Invisible Divine Will in the Messiah |
Ê |
|
Binah (Understanding) - Gray Virtue: Simchah (Joy) Ministry: 2nd of the bench of
three APOSTLE |
ï |
Chochmah (Wisdom) - Black Virtue: Emunah (Faithful Obedience) Ministry: Chief Hakham 1st of the bench
of three APOSTLE |
|
Ä |
Da’at (Knowledge) - White Virtue: Yichud (Unity) Ministry: 3rd of the bench of
three APOSTLE |
Ê |
|
Gevurah (Strength/Might) – Scarlet Red Virtue: Yir’ah (Fear of G-d) Ministry: Sheliach [Chazan/Bishop] |
ï |
G’dolah / Chessed (Greatness/Mercy) – Royal Blue Virtue: Ahavah (love) Ministry: Masoret [Catechist/Evangelist] |
|
Ä |
Tiferet (Beauty) - Yellow Virtue: Rachamim (Compassion) Ministry: Darshan or Magid [Prophet] |
Ê |
|
Hod (Glory) - Orange Virtue: Temimut (Sincerity) Ministry: Parnas [Pastor] |
ï |
Netzach (Victory) – Emerald Green Virtue: Bitahon (Confidence) Ministry: Parnas [Pastor] |
|
Ä |
Yesod (Foundation) - Violet Virtue: Emet (Truth/Honesty) Ministry: Parnas [Pastor] (Female – hidden) |
|
|
|
Shekhinah / Malkhut (Presence) – Purple Virtue: Humility Ministry: Meturgeman/Moreh/Zaqen [Teacher/Elder] |
ò |
Why was the number eleven selected for the production of the Ketoret? In order to answer this question, let us consider some other appearances of the number eleven in the Torah:
In Bereshit 36:40-43, the Torah enumerates the eleven chieftains that were born to Esav. In:
Bereshit (Genesis) 33:11 Take, I pray
thee, my blessing that is brought to thee; because God hath dealt graciously
with me, and because I have all (kol). And he urged him, and he took it.
Rashi points out a very basic difference between Yaaqov and Esav’s outlook on life. When Yaaqov described his material status, he exclaimed, “I have all that I need!” Esav, on the other hand, arrogantly stated, “I have much, much more than I need!” In contrast to Esav’s “much”, Yaaqov had kol, everything. Kol always refers to the spiritual world because in this world, even if you have the whole world it is simply “much”. It is only when we connect to the source that we can have everything!
The number ten represents a completeness; a full integer count. The number ten represents Yaaqov’s purposeful existence. The ideology of Esav, of seeing no limits or goals and amassing “much, much more” than one needs, is represented by the number eleven. It is indeed appropriate that his nation originated with ‘eleven’ chieftains. Yet for all his amassment of wealth, one who follows such an ideology will actually end up with less, not more. As our Sages put it,
Sanhedrin 29a one who adds, takes away.
Similarly, in the area of kashrut we are told that:
Chulin 58b an animal with an extra limb is likened to an animal missing that limb.
If an animal missing a leg is considered to be a Tereifah (unfit for food) and not kosher, one that has an extra leg is also a tereifah and not kosher.
Megilah 29a One who is arrogant is considered to be blemished.
This above Gemara follows the same principle. The arrogant person considers himself bigger, or more fit, than others, while in truth, his extra fitness is no more than a lack of fitness. He is blemished, or flawed.
In Sanhedrin 29a, the Gemara derives the rule that “one who adds, takes away” from a verse in Shemot 26:7. The verse states that the goat’s hair covering on the Mishkan (the Tabernacle in the wilderness) consisted of eleven curtains of goat’s hair, sewn together into one very long curtain which was draped over the Mishkan. The word the Torah uses for eleven is Ashtei Esreh. Had the Torah left out the letter Ayin from Ashtei, the Gemara explains, it would have meant twelve. Now that the Ayin is added to the word, it takes away from its meaning, such that it only means eleven.
Note that this rule is learned from the number eleven. Esav’s attitude of “much, much more than I need” is summed up by the number eleven. All of his additional wealth just takes him farther from attaining the true goals in life.
Interestingly, according to Rashi on Tehillim 80:14, a letter Ayin which is raised above the rest of the word in which it appears is used to represent Esav’s wickedness.
The following narrative is from Meam Loez[18]:
Also included in the incense was an herb known as maaleh
ashan. This herb caused the smoke to go straight up like a pole and not to
spread to the right or left. No one knew the identity of this herb except
members of the family of the House of Avtinus mentioned earlier. These are the
ones who were able to make the incense based on the tradition of their
ancestors and they would not reveal it to any other person.
This herb had to be placed in the incense even though it
did not have any fragrance. This is because it is written, “Speak to Aaron your
brother and let him not come at all times to the sanctuary
inside the veil which is before the ark.” (Leviticus 16:2) Moses was told to go
to Aaron the High Priest and tell him not to go into
the Holy of Holies at any time other than Yom HaKippurim.
Even on Yom HaKippurim he could not go into the Holy of Holies empty-handed.
The Torah therefore continues:
Vayikra (Leviticus) 16:2 For in cloud I shall be seen on the ark
cover.
The only time the High Priest
could enter the Holy of Holies was when he brought incense and the cloud of
smoke covered the ark cover. The cloud mentioned here is the smoke of the incense.
As the Torah says later:
Vayikra (Leviticus) 16:13 The cloud of incense shall cover the ark
cover.
Since the Torah says, “In a cloud I shall be seen on the
ark cover” and it does not say, “With incense I shall be seen on the ark cover,”
our sages taught that this herb known as maaleh ashan must be placed in the
incense. If maaleh ashan was not placed there the incense would burn but there
would not be this heavy smoke. Since the Torah speaks of a “cloud” of smoke we
learn that there must be smoke. The only substance that makes this heavy smoke
is the maaleh ashan, which made this smoke go up straight like a pole.
If a different type of herb were used, the smoke would
not go directly up; rather, it would spread out to all sides of the Holy of
Holies. It would then not be right over the ark cover and the Torah says
explicitly, “The cloud of incense shall cover the ark cover.” This cloud of
smoke must cover the ark cover so the High Priest does
not see the Divine Presence.
If the High Priest burned the incense and it did not contain
this maaleh ashan he would be worthy of death.
Furthermore if he left out any of the ingredients he
would be worthy of death. The Torah says:
Vayikra (Leviticus) 16:13 He should place incense on the fire before HaShem and the cloud
of the incense should cover the ark cover which is above the Testimony.
The Torah could have simply said, “He should place it on
the fire before HaShem.” Why
did it say he should place incense on the fire? The word “incense” appears to
be redundant because it was already mentioned earlier, “a double handful of
incense, finely ground perfumes.” Then the Torah should say, “He should place
it on a fire before HaShem,” and we would know that
the Torah is speaking about incense.
However, the expression, “the incense” (ha-Ketoret) teaches us that
the incense must be complete without anything missing. Even a single dram of
weight of any of the ingredients cannot be left out.
The Torah also teaches us that the smoke of the incense
must cover the ark cover. This is why the maaleh ashan is placed in it. The
Torah says:
Vayikra (Leviticus) 16:13 And he shall not die.
From this we learn the opposite. If any of the
ingredients are left out or if the maaleh ashan was not placed in the incense,
the High Priest was worthy
of death. It did not matter how small an amount of the maaleh ashan was
placed there as long as there was some.
One should read the section of the Ketoret out of a
Siddur. Saying it verbally is the same as actually burning this incense in the Temple, as is explained earlier. If one says it by heart
it is possible that he will leave out one of the ingredients. This is the same
as burning incense lacking ingredients for which one is worthy of death. Therefore it should be read from the written
page. For the same reason it is good to count the eleven
perfumes with one’s fingers, so as not to skip any of them.
End of Meam Loez.
Ketoret has the power to nullify any evil decree, even that of death. It is for this reason that when a plague broke out among the Bne Israel in the wilderness Moshe ordered Aaron to go through the camp with the ketoret.
Bamidbar (Numbers) 17:12-13 Aaron took the incense pan as Moses had
commanded him... He offered the incense to atone for the people... and the plague was checked.
Thus we see the healing properties of ketoret, especially to alleviate the plague. If the ketoret had not been formulated correctly it would not have ended the plague, thus condemning the people to death. This is why the death penalty is proper for those who leave out any ingredient while compounding the ketoret.
Ketoret was a unique substance whose eleven ingredients had the ability to symbolize unity, as we can see from the following Gemara:
Kirithoth
6b Said R. Johanan: Eleven kinds of spices were named to Moses at Sinai.
Said R. Huna: ‘Where is the text? Take unto thee sweet spices, at least two; balsam, and onycha, and galbanum, that makes together
five; ‘sweet spices’ means another five, that makes
together ten; ‘with pure frankincense’, which is one,
that is together eleven. ‘Why not say, ‘sweet spices’ [at the beginning] is a
general statement, balsam, and onycha, and galbanum’ a specification, and ‘sweet
spices’ [at the end] is again a general statement! [‘We
have thus, a generalization followed by a specification and then by a
generalisation, [in which case] only things sharing the qualities of the
specification may be derived. Just as the [items of the] specification are
things whose smoke ascends upwards and whose fragrance spreads, so include all
things whose smoke ascends upwards and whose fragrance spreads. And should you
say in this case only one [item of] specification should have been mentioned,
[I would answer] No, all are necessary; for if ‘balsam’ alone was written, I might
have said: Only things from the tree [are to be taken], but not things growing
on the ground. It was thus necessary to state ‘onycha’. And if ‘onycha’ alone
was written, I might have said: Only things from the ground, but not from the
tree. It was thus necessary to state ‘balsam’. As to ‘galbanum’, its mention is
necessary for its own sake, for its odour is unpleasant if so, it could have
been derived from: Take unto thee. But perhaps say: ‘The sweet spices’ in the
latter part [of the verse] mean two, as ‘the sweet
spices’ in the former part? Then it should have written the two expressions ‘sweet
spices’ next to one another, and then write ‘balsam, and onycha, and galbanum’.
In the School of R. Ishmael it was taught thus: ‘Sweet spices’ is a
generalisation, ‘balsam, and onycha, and galbanum’ is a specification, sweet
spices’ again is a generalisation, and from a
generalisation followed by a specification and then by another generalisation
one can derive only things sharing the qualities of the specification. As
the [items in the] specification are things whose smoke ascends upwards and
whose fragrance spreads, so all things whose smoke ascends upwards and whose
fragrance spreads. Perhaps this is not so; but take the generalisation with the
first generalisation, the specification with the first specification? — Say:
This cannot be; hence you must not expound according to the latter version but
according to the former.
The
Master said: ‘Perhaps this is not so, but take the generalisation with the
first generalisation and the specification with the first specification? — Say:
This cannot be, hence you cannot expound . . . ‘ ‘What is the question? — This
is his difficulty: Let the sweet spices’ in the latter part [of the verse] mean
two like ‘sweet spices’ in the former. ‘Whereupon he replied as was answered
before: Then it should have written, ‘Sweet spices, sweet spices, balsam,
onycha and galbanum’. What is the meaning of ‘and the specification with the first
specification’? — This is his difficulty: Things of the tree are derived from ‘balsam’,
and things of the ground from ‘onycha’; why not then derive from ‘pure
frankincense’ all things which have one quality in common with it [viz.,] that
their fragrance spreads, though their smoke does not ascend upwards? Whereupon
he replied: If this was so, ‘pure frankincense’ should have been written among
the others, so that you could derive therefrom. But if ‘pure frankincense’ was
written among the others, we would have twelve
spices. — ‘Pure frankincense’ should have been written among the others and ‘galbanum’
at the end. Resh Lakish says: From the word itself it can be inferred; for
ketoret [frankincense] means something whose smoke ascends upwards.
In other words, the incense used in the Bet HaMikdash, the House of the Holy One, consisted of fragrant spices as well as the foul-smelling galbanum, which itself acquired a pleasant aroma when combined with the other spices of the ketoret. The Gemara derives from this composition of the incense a similar phenomenon in the social, religious makeup of the Jewish people: when the wicked and righteous join together, the latter can positively impact upon the former to produce a single, “fragrant” unified community.
Rav Kook explained that
the ketoret was a link between
the material and spiritual realms. The word ketoret
comes from the root kesher, a tie or knot. The incense rose straight up,
connecting our divided physical world to the
unified divine realm. From the sublime standpoint of overall holiness, it is
impossible to distinguish between the separate, distinct fragrances. Each
fragrance represents a particular quality, but at that elevated level, they are
revealed only within the attribute of absolute
unity. Only in our divided world do they acquire separate identities.
Because ketoret symbolizes the unity of the Bne Israel, when there is a lack of unity, ketoret is used to bring about that unity. In the case of Qorach and his followers, in Bamidbar 16, ketoret was used to bring about the death of Qorach and his followers and thus completely eliminate the heresy which had disrupted the unity of the Bne Israel.
Bamidbar
(Numbers) 16:5 And he spake unto Korah
and unto all his company, saying, Even to morrow HaShem
will shew who are his, and who is holy; and will cause him to come near unto him: even him whom he hath chosen will he cause
to come near unto him. 6 This do; Take you censers, Korah,
and all his company; 7 And put fire therein, and put
incense in them before HaShem to morrow: and it shall
be that the man whom HaShem
doth choose, he shall be holy: ye take too much upon you, ye sons of
Levi.
Bamidbar
(Numbers) 16:35 And there came out a fire from HaShem, and consumed the two hundred and fifty
men that offered incense. 36 And HaShem spake unto Moses, saying, 37 Speak
unto Eleazar the son of Aaron the priest, that he
take up the censers out of the burning, and scatter thou the fire yonder; for
they are hallowed. 38 The censers of these sinners against their
own souls, let them make them broad plates for a covering of the altar: for they offered them before
HaShem, therefore they are hallowed: and they shall be a sign
unto the children of Israel. 39 And
Eleazar the priest took the brasen censers,
wherewith they that were burnt had offered; and they were made broad plates for a covering of the altar: 40 To be a memorial unto the children of
Israel, that no stranger, which is
not of the seed of Aaron, come near to offer incense
before HaShem; that he be not as Korah, and as his
company: as HaShem said to him by the hand of Moses.
Nadab and Abihu, in Vayikra 10, also disrupted the unity of the Bne Israel by offering “strange fire”. Therefore, we also see that the ketoret was instrumental in bringing about their death as a judgment for disrupting this unity.
Vayikra
(Leviticus) 10:1 And Nadab and Abihu, the sons of Aaron, took
either of them his censer, and put fire therein, and put incense thereon, and
offered strange fire before HaShem, which he commanded them not. 2 And there
went out fire from HaShem, and devoured them, and they died before HaShem.
Rabbi Krohn said that we learn from the ketoret the need for unity among all Jews.
If any one of the eleven ingredients was omitted from
the mixture, the ketoret
offering was invalid. One of the ingredients, chelbana (galbanum), has a foul odor. This undesirable
spice symbolizes the sinners in a Jewish congregation.
Our Sages state that a public fast day in which at least one sinner does not
participate is not considered a fast day: that is, it does not accomplish the
purpose for which it was intended, whether relief from a drought or protection
from physical threats to the community. The
requirement to mix chelbana
into the ketoret reminds us
that we must include those Jews who do not perform
every commandment properly in our prayer services and community activities.
Shemot (Exodus) 30:1ff introduces us to the “mizbach ha-ketoret,” the incense altar, upon which the kohen
would offer incense twice daily:
Shemot
(Exodus) 30:1 And thou shalt make an altar to burn incense
upon: of shittim wood shalt
thou make it. 2 A cubit shall be
the length thereof, and a cubit the breadth thereof; foursquare shall it be:
and two cubits shall be the
height thereof: the horns thereof shall
be of the same. 3 And thou shalt overlay it with pure gold, the top
thereof, and the sides thereof round about, and the horns thereof; and thou
shalt make unto it a crown of gold round about. 4 And two
golden rings shalt thou make to it under the crown of it, by the two corners
thereof, upon the two sides of it shalt thou make it; and they shall be for places for the staves to bear it
withal. 5 And thou shalt make the staves of
shittim wood, and overlay them with gold. 6 And thou shalt put it before the
vail that is by the ark of the
testimony, before the mercy seat that is
over the testimony, where I will meet with thee. 7 And Aaron shall burn thereon
sweet incense every morning: when he dresseth the lamps, he shall burn incense
upon it. 8 And when Aaron lighteth the lamps at even, he shall burn incense
upon it, a perpetual incense before HaShem throughout your generations.
9 Ye shall offer no strange incense thereon, nor burnt
sacrifice, nor meat offering; neither shall ye pour drink offering thereon. 10 And Aaron shall make an atonement upon the horns of it once in a year with the
blood of the sin offering of atonements: once in the
year shall he make atonement upon it throughout your generations: it is most holy unto HaShem.
One
unique quality of the incense offering emerges from the Gemara
in:
Keritut 6b Any fast day which does not
include any sinners from among Yisrael is not a [legitimate] fast day; for galbanum [‘chelbena’ in Hebrew] has a putrid odor, but yet the Scripture
included it as one of the ingredients of the ketoret.
In other
words, the incense used in the Mikdash consisted of
fragrant spices as well as the foul-smelling galbanum, which itself acquired a pleasant aroma when combined
with the other spices of the ketoret.
The Gemara derives from this composition of the
incense a similar phenomenon in the social, religious makeup of the Jewish people: when the wicked
and righteous join together, the latter can positively impact upon the former
to produce a single, “fragrant” community.
However,
as Rav Meir Simcha Ha-kohen of Dvinsk notes, this blend can occur only when a
genuine sense of unity prevails among Bne Israel. The
influence of the righteous upon the iniquitous can take effect only when true
brotherhood is felt between the different segments of the population.
Bne
Indeed, this theme is a dominant one in the Yamim Noraim, particularly on Yom HaKippurim, the day of revelation. No single Jew can claim sufficient worthiness to stand before the Creator in judgment. We do so only by identifying wholeheartedly with the entirety of the Jewish nation, affording us the merits of one another as well as the national merits of our Patriarchs. Thus we see the three “extra” maneh of Ketoret was burned on Yom HaKippurim to symbolize this unity.
Bamidbar (Numbers) 17:11-13 “And Moshe said to Aharon. Take a censer,
and put fire in it from off the altar, and put on
incense, and take it quickly... and ran... and made atonement for the people.
And he stood between the dead and the living; and the plague
was stayed” .
We learn from the Yom HaKippurim service that the cloud of ketoret facilitates a vision of the Shekhina: For in the cloud I shall appear above the kaporet.
Like a sort of veil which serves to dull the dazzling revelation. Perhaps, this is indeed the function of the Mizbayach HaKetoret (incense altar) throughout the year: it is meant to allow the Shekhina to dwell in the Mishkan by “screening” the revelation therein!
Ketoret is
brought by men to recognize the fact that HaShem is present amongst us. Furthermore,
ketoret has the unique property of protection, which is necessary since as
mortals we cannot handle the direct presence of HaShem,
so we need the incense and the incense altar to protect us from the glory of HaShem. This is why when in verse 6, when describing where
the Mizbayach HaKetoret is put it says:
Shemot (Exodus) 30:1 And thou shalt make an altar to burn incense
upon: of shittim wood shalt
thou make it. 2 A cubit shall be
the length thereof, and a cubit the breadth thereof; foursquare shall it be:
and two cubits shall be the
height thereof: the horns thereof shall
be of the same. 3 And thou shalt overlay it with pure gold, the top
thereof, and the sides thereof round about, and the horns thereof; and thou
shalt make unto it a crown of gold round about. 4 And two
golden rings shalt thou make to it under the crown of it, by the two corners
thereof, upon the two sides of it shalt thou make it; and they shall be for places for the staves to bear it
withal. 5 And thou shalt make the staves of
shittim wood, and overlay them with gold. 6 And thou shalt put it before the vail that is by the ark of the testimony,
before the mercy seat that is
over the testimony, where I will meet
with thee. 7 And Aaron shall burn thereon sweet incense every
morning: when he dresseth the lamps, he shall burn incense upon it.
Geographically
all it needed to say was to place it before the partition, but the full
description connects the Mizbayach HaKetoret to HaShem
meeting Bne Yisrael, such
that the Mizbayach serves as a buffer and interface
between us and the glory of HaShem.
Not only the actual offering of the ketoret, but even studying and reciting the parasha of ketoret yields remarkable power as the Zohar writes:
Zohar 2:218 This matter is a decree issued by the Almighty, that whoever studies
and reads the topic of the constitution of the ketoret every day is saved
from all evil things and witchcraft in the world, and
from all serious injury, from evil thoughts, from harsh judgment, and from
death, and will not be harmed that entire day, for the evil force has no
control over him. One must concentrate during this recitation. Rabbi Shimon
said, if people would know how exalted the concept of the ketoret is before the
Almighty, they would take every single word in it and wear it as a crown on
their head like a golden crown. Whoever involves himself in it must delve into
the concept of the ketoret.
If he concentrates on it every day, he earns a portion both in this world and in the next world, and death will be
eliminated from him and from the world, and he will
be saved from all prosecution in this world, from
impurity, from the judgment of Gehinnom and from subjugation to foreign rule.
The Yalkut Meam Loez cites a story from the Midrash Haneelam. Rav Aha once arrived in a certain town that had been ravaged by a plague for seven days. The townspeople came to him and told him of their troubles. The plague was only intensifying, and they did not know what to do. He said, “Let us go to the Bet Kenesset (House of the Congregation) and pray that it stops.” As they made their way towards the Bet Kenesset, people came and told them that the plague had claimed even more victims; others are about to die. He said, “Since the calamity is so severe and time is running out, we will not go to the Bet Kenesset. Rather, bring me forty G-d-fearing people and they will divide into groups of ten, each of which should go to one direction of the city and recite ‘pitum haketoret’ (the Talmudic discussion of the ingredients of the ketoret) three times. They should then add, ‘Moshe said to Aharon: Take the firepan and place fire upon it from the altar and place ketoret, and quickly bring it to the nation and atone on their behalf… ‘ until ‘and the plague ended.’” They did as he told, and the plague stopped. All those who had been stricken were cured. A heavenly voice called out to the harmful spirits, “Do no more damage in this town, for the attribute of justice no longer has any control over them!”
Rav Aha was exhausted and fell asleep. He dreamt that it was told to him, “Just as you eliminated the plague from the city, so must you bring them back in teshuva, for one cannot endure without the other, because it was on account of their sins that the plague was decreed”. He told this to the townspeople and they repented. They changed the name of the town to “Mahsiya,” which means “town of compassion”. They kept the town’s name in their minds at all times so as to ensure that they would not return to their sinful ways.
From Meam Loez:
The incense also had
another great advantage. It was an enlightened remedy to purify people from
sin. Whoever smelled the fragrance of the incense when it was being burned on
the altar would have thoughts of repentance. His heart would be purified of all
evil thoughts and from the defilement of the Evil Urge. In this respect it was
very much like the forehead-plate worn by the High Priest
upon which God’s name was written. Whoever looked at it would experience great
awe in his heart and would repent completely. The same was true of anyone who
smelled the fragrance of the incense when it was being burned. This would break
the power of the Other Side so that it could not speak evil against Israel.
This is why the
incense altar was referred to as an altar, (mizbeach). [The word mizbeach comes from the Hebrew
zevach, which denotes slaughter.] The incense altar was called a mizbeach
even though no sacrifice was slaughtered on it because the incense had the
power to break and subjugate the power of the Other Side. This place was called
a mizbeach because it was a place where the Other Side was slaughtered.
Since the incense is
so important, a person should be careful to read this chapter every day in the
morning and the evening. He should not consider saying it difficult even though
it might take a few moments since it brings great joy to God.
Incense is greater
than prayer. As is well known, the prayers were meant
to be in place of the sacrifices, but as we have already said, the incense was
more important and greater than all the sacrifices. Therefore it is obvious
that the incense was greater than all the prayers. Moreover, it was a great
remedy to purify a person of all sin.
In the Zohar, Rabbi Shimon Bar Yochai says: If people knew how
great it is when they say the section Pitum HaKetoret before God, they would
take each and every word of the section and place it on their heads like a
golden crown. Whoever says Pitum HaKetoret each day in the morning and evening
slowly without skipping even a single word, and understands what he is saying,
is protected against all evil occurrences and evil thoughts and from an evil
death. He can rest assured that all day he will not be harmed in any way. He
will also be protected from the punishments of purgatory and will have a
portion in the World to Come.
The Midrash says:
Tanhuma, Tesaveh 15 The Almighty said: Of all the sacrifices you
offer, there is none dearer to Me than the ketoret [incense], for it comes not for any sin
or transgression or guilt, but rather for joy, as it says, ‘Oil and incense
gladden the heart’ (Mishlei 27). See how beloved the ketoret is, for through it
the plague ended. Aharon found the angel [of death] standing and destroying. He stayed
opposite it and did not let it go. He said to Aharon: Let me go and carry out
my mission. Aharon stopped it with the power of the ketoret.
The Ketoret must be made in the Bet HaMikdash, the House of The Holy One. Ketoret is one of the few offerings that can not be donated to the Mikdash, but must be purchased from public funds.
The Ketoret was also an intrinsic part of the Mishkan (the Tabernacle in the wilderness), since it is the proper thing to place incense in the King’s Palace, prior to his entry, all the more so, HaShem. Indeed, on a number of occasions in the desert, it was through the Ketoret that the Shechinah rested in Israel.
Ketoret was offered to bring joy and happiness to the world. For this reason, it was the most beloved to HaShem of all the offerings[19]. And, it was the life-preserving qualities of the Ketoret that the Angel of Death taught Moshe on Mt. Sinai, which worked to save lives in the disagreement with Qorach.
Bamidbar (Numbers) 17:11-13 “Moses said to
Aaron, ‘Take the censer and put fire from the altar
into it. Then take it quickly to the congregation and atone for them, for wrath
has gone forth from the Lord, and the plague has
begun.’ Aaron took it as Moses had said, and he ran into the midst of the
assembly, and behold, the plague had begun among the people. He placed the
incense on it and atoned for the people. He stood between the dead and the
living, and the plague ceased”.
Our
Sages taught that the righteous are compared to pleasant smelling spices
(Megilla 13a). That is why Esther was also named
Hadassah which means myrtle, while Mordechai is comprised of ‘mar dachia’,
pure myhrr, one of the main ingredients of the incense. We have seen in
the teaching of our Sages that sound is good for the
incense. For this reason Mordechai, whose righteous
deeds were pleasing to HaShem as incense,
cried aloud in the midst of the city. Through his
intense prayer and beseeching on behalf
of the Jews, Mordechai saw that, as incense
offered before HaShem, he was able to nullify the harsh decree against
the Jewish people. In this way, he ‘stood between the dead and the
living’ much as Aaron used the incense to stay the plague
of HaShem’s wrath.
Among the other healing properties of the ketoret was that it was the part of the daily service that specifically atoned for lashon hara, derogatory speech about others.[20]
Why all these special properties of the ketoret, more than any other offering? The answer lies in the following Gemara:
Brochot 43b How do we know that one should make a blessing
over pleasant fragrances? For, it says, “Let all souls praise G-d” (Tehillim
150:6). Now, what thing does a soul enjoy that a body
does not? Only a good smell.
For, if the body enjoyed it too, such as in the case of food, a blessing would be made for that reason alone. We need something that the body does not enjoy, but, yet, there is pleasure from the thing. That, says the Talmud, is a pleasant fragrance, and that, we can say, is the basis of the importance of the ketoret Offering.
Berachoth
6b R. Helbo further said in the
name of R. Huna: A man should always take special care about the afternoon-prayer. For even Elijah was favourably heard only while
offering his afternoon-prayer. For it is said: And it came to pass at the time
of the offering of the evening offering, that
Elijah the prophet came near and said . . . Hear me, O Lord, hear me. ‘Hear me’,
that the fire may descend from heaven,
and ‘hear me’, that they may not say it is the work of sorcery. R. Johanan
says: [Special care should be taken] also about the evening-prayer. For it is
said: Let my prayer be
set forth as incense before Thee, the lifting up of my hands as the evening sacrifice. R. Nahman b. Isaac says:
[Special care should be taken] also about the morning.prayer. For it is said: O
Lord, in the morning shalt Thou hear my voice; in the morning will I order my
prayer unto Thee, and will look forward.
Revelation
8:1 And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. 2 And I saw the seven angels which stood before
God; and to them were given seven trumpets. 3 And
another angel came and stood at the altar, having a golden censer; and there
was given unto him much incense, that he should offer it with the prayers of all saints upon
the golden altar which was before the throne. 4 And
the smoke of the incense, which came
with the prayers of the saints, ascended up before God out of the angel’s
hand. 5 And the angel took the censer, and filled it with fire
of the altar, and cast it into
the earth: and there were voices, and thunderings, and lightnings, and an
earthquake. 6 And the seven angels which had the seven
trumpets prepared themselves to sound.
Midrash Rabbah - Numbers XIII:4
Offerings (muktar)’ alludes to the evening prayer,
as is borne out by the text, Let my prayer be set
forth as incense (ketoreth)4 before Thee, the lifting up of my hands as the evening sacrifice (Ps. CXLI, 2).
The House of Abtinus was the family responsible for making
the ketoret, in the latter days of the
Yoma
38a MISHNAH.
AND THESE WERE MENTIONED TO THEIR SHAME: THEY OF … THE HOUSE OF ABTINAS WOULD
NOT TEACH ANYTHING ABOUT THE PREPARATION OF THE
INCENSE; THEY OF THE HOUSE OF ABTINAS WOULD NOT TEACH ANYTHING ABOUT THE
PREPARATION OF THE INCENSE.
Yoma
38a Our Hakhamim[22] taught: The house of Abtinas were expert in
preparing the incense but would not teach [their art]. The Sages sent for
specialists from
The offering of the “ketoret” was carried out in complete seclusion. The Torah tells us:
Vayikra (Leviticus) 16:17 any person shall not be in the Tent of Meeting when he comes to provide atonement in the Sanctuary
until his departure.
Although this pasuk is found in the section of the Torah dealing with the Yom HaKippurim service, this halacha is not limited to Yom HaKippurim. It was forbidden for any other Kohen to be present in the Bet Hamikdash while the Kohen Gadol, the High Priest, was offering his ketoret, whether it be Yom HaKippurim when it was offered in the Kodesh HaKodoshim (the Holy of Holies), or any other day that it was brought on the inner altar. This offering that was always done in private serves to atone for lashon hara (evil speech) that is spoken privately.
Yoma 44a: We learn that the incense obtains atonement
for what was said: And he put on the incense and made atonement for the people.
And the School of R. Ishmael taught: Why does incense obtain atonement for [the
sin] of the evil tongue [evil speech]? Let that which is [performed] in secret
come and obtain atonement for what is committed in secret!
The Gemara[23] teaches: Because of lashon hara, tzaraat befalls a person. Yet [the Gemara asks] doesn’t Rav Anani bar Sason teach that when the kohen gadol wears the garment known as the me’il, this atones for the nation’s lashon hara?
The Gemara (as explained by Rashi) answers: If the lashon hara caused a fight, tzara’at results. Otherwise, the wearing of the me’il atones.
Yet does not Rav Simon teach that the ketoret atones for lashon hara, for we read in this parasha that Aharon atoned for the people with ketoret? Yes, the ketoret, which is usually burnt privately in the inner sanctum of the Mishkan, atones for lashon hara spoken in private, while the me’il atones for lashon hara spoken in public. [Until here from the Gemara.]
The Chafetz Chaim writes: It follows from this that lashon hara which causes a fight is punished by tzara’at (leprosy) even when spoken privately. Ketoret atones for lashon hara spoken privately which causes no harm.
Why then did the ketoret provide atonement, in Bamidbar (Numbers) 16:46, where the lashon hara was very public? Because Aharon took the ketoret out of the privacy of the Mishkan and burnt it in the midst of the camp.
The Gemara records that offering of the ketoret is done privately[24]; that is, when the ketoret is offered, no one is allowed to be in the heikhal, the inner sanctum, other than the kohen offering the ketoret. While the Torah mentions this exclusion specifically regarding the special service of the kohen gadol on Yom HaKippurim[25], the Gemara understands that it applies to the ketoret generally[26].
Given its very private nature, the ketoret symbolizes the mysterious, the unknown. However, the Torah explicitly connects both offerings of the ketoret to the lighting of the menora. The menora is symbolic of the light of the Torah, the revealed Torah, while the ketoret is symbolic of the hidden aspects of Torah, of those parts that lie beyond human comprehension. The Torah links these two commands, highlighting the significance of striving to understand the Torah while recognizing that some aspects of Torah will remain difficult.
In the Septennial Torah reading cycle, found in the Talmud, we
found that the readings for Iyar 3, in the
first triennial cycle, speak of the incense altar and the formula for the
incense. The Ashlamata, Psalm, and Nazarean Codicil all take of the themes
related to the incense as we can see in the following readings for Iyar 3,
5770:
Shemot (Exodus) 30:1-38
Malachi 1:11 – 2:7
Tehillim (Psalms) 64
Mordechai (Mark)
9:14-29
The verbal tally between the Torah and the Ashlamata is
the word for “incense” (qatar).
The verbal tally between the Torah and the Psalm is “word” (dabar).
Here are the pertinent pasukim, in the Torah and Ashlamata,[27] where the verbal tally’s are found:
Shemot 30:7 And Aaron
shall burn והקטיר <06999> thereon sweet incense
every morning: when he dresseth the lamps, he shall burn incense <06999>
upon it.
Malachi 1:11 For from the rising of the sun even unto the
going down of the same my name shall be great among the Gentiles;
and in every place incense םקטר < 06999> shall be offered unto my name,
and a pure offering: for my name shall be great
among the heathen, saith HaShem of hosts.
Strong’s defines “word” as: 06999 קטר qatar kaw-tar’. A primitive root [identical with 07000 through the idea of fumigation in a close place and perhaps thus driving out the occupants]; AV-incense 59, burn 49, offer 3, kindle 1, offering 1, misc 4; 117. To sacrifice, burn incense, burn sacrifices, make sacrifices smoke.
There are eleven (11) pasukim[28] in Tehillim 64. There are eleven (11) spices in the incense (ketoret), as an allusion to the incense. This psalm speaks of the lashon hara spoken against Daniel when he prayed in his window. This act got him thrown into the lion’s den.
Among the other healing properties of the ketoret was that it was the part of the daily service that specifically atoned for lashon hara, evil speech about others, according to the Gemara.
Yoma 44a: We learn that the incense obtains atonement
for what was said: And he put on the incense and made atonement
for the people. And the School of R. Ishmael taught: Why does incense obtain
atonement for [the sin] of the evil tongue [evil speech]? Let that which is
[performed] in secret come and obtain atonement for what is committed in
secret!
The Torah agrees that the ketoret atones for the sin of lashon hara:
Bamidbar (Numbers) 16:41
But on the morrow all the congregation of the children of Israel murmured
against Moses and against Aaron, saying, Ye have killed the people of HaShem. 42 And it
came to pass, when the congregation was gathered
against Moses and against Aaron, that they looked toward the tabernacle of the congregation: and, behold, the cloud
covered it, and the glory of HaShem appeared. 43 And Moses and Aaron came before the
tabernacle of the congregation. 44 And HaShem
spake unto Moses, saying, 45 Get you up
from among this congregation, that I may consume them as in a moment. And they
fell upon their faces. 46 And Moses said
unto Aaron, Take a censer, and put fire therein from
off the altar, and put on incense, and go quickly unto the congregation, and
make an atonement for them: for there is wrath gone out from HaShem; the plague is begun. 47
And Aaron took as Moses commanded, and ran into the midst of the
congregation; and, behold, the plague was begun among the people: and he put on
incense, and made an atonement for the people. 48 And he stood between the dead and the living;
and the plague was stayed.
As we look for the verbal tally between Shemot 30:1-38 and Tehillim (64), we find the following pasukim:
Shemot 30:11 And
HaShem spake<01696> unto Moses,
saying,
Tehillim 64:3 Who whet their tongue like a sword, and bend
their bows to shoot their arrows, even bitter words<01697>:
Strong’s give the following definition of “words” – dabar - רבד:
01696 רבד dabar daw-bar’ - a primitive root; v;
01697 רבד dabar daw-baw’ - from 01696; n m;
The mishna of Mordechai (Mark) takes up the matter of speech and its consequences in the portion for the Torah portion - Shemot 30:1-38:
Mordechai 9:17 And one of the multitude answered and said,
Master, I have brought unto thee my son, which hath a dumb
spirit; 18 And wheresoever he taketh
him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth
away: and I spake to thy disciples that they should cast him out; and they
could not.
Strongs defines “dumb” as: 216 αλαλος alalos al’-al-os, from 1 (as a negative particle) and 2980; ; adj; AV-dumb. Speechless, dumb, wanting the faculty of speech.
The critical verbal tally for Mordechai is the word “dumb”, that is, speechless. This word is used only three times in the Nazarean Codicil,[29] and two of them are in our portion (v.17 and v.25). The incense atoned for those who spoke lashon hara. The one who speak lashon hara was afflicted with leprosy and had to dwell outside the camp. The man with a dumb spirit afflicted his own flesh and was driven from the camp. The similarities are obvious.
Thus we see that the septennial Torah readings for Iyar 3, 5770, contribute to our increased understanding of the incense. As I learn more about how to mine these readings, I am sure that they will continue to reveal additional understanding.
Targum Pseudo Yonathon on Shemot (Exodus) Ex 30:1-38:
22.
And the Lord spoke to Mosheh, saying,
23.
And you also take to yourself the first aromatics, choice myrrh, in weight five
hundred minas, and sweet cinnamon of half the weight, two
hundred and fifty minas, and sweet calamus in weight two hundred and fifty
minas
[JERUSALEM.
And you take to yourself the chief goodly spices, choice myrrh, in weight five hundred minas of shekels.]
24.
and cassia in weight five hundred minas of shekels, in the shekel of the
sanctuary, and olive oil a vase full, in weight twelve logs, a log for each tribe of the twelve tribes.
25.
And you will make of it a holy anointing oil, perfumed with perfume, the work
of the perfumer, of compounded perfumes: a holy anointing oil will it be.
26.
And with it anoint the tabernacle of ordinance, and the ark of the testimony,
27.
and the table and all its vessels, and the candelabrum and its vessels, and the
altar of sweet incense,
28.
and the altar of burnt offering and all its
vessels, and the laver and its foundation,
29.
and consecrate them, and they will be most holy. Every one of the priests who approaches to them will be sanctified; but
of the rest of the tribes, (whoever touches them) will be consumed by the fiery
flame from before the Lord.
30.
But Aharon and his sons anoint, and consecrate them to minister before Me.
31.
And speak you to the sons of Israel, saying, This will be a holy anointing oil
before Me unto your generations.
32.
Upon the flesh of man it may not be poured, and the like of it you will not
make to resemble it; unto you it will be most sacred.
33.
The man who compounds the like of it, or puts it upon the unconsecrated who are
not of the sons of Aharon, will be destroyed from his people.
34.
And the Lord said to Mosheh, Take to yourself spices, balsam, and onycha, and
galbanum, choice spices, and pure frankincense, weight for weight will it be.
[JERUSALEM. Balsam, spikenard‑myrrh, and galbanum.]
35.
And confect therewith a fragrant incense, the work of the compounder, a pure
and sacred mixture. [JERUSALEM. Commixed.]
36.
And beat, and make it small, and of it some will you put before the testimony
in the tabernacle of ordinance, where I will appoint My Word to be with you.
Most sacred will it be to you.
37.
And of the sweet incense you will make, the like will not be made among you; it
will be sacred to you before the Lord:
38.
the man who makes the like of it to smell thereto will be destroyed from his
people.
Maimonides describes the
function of the ketoret as the
vanquishing of the unpleasant odors that might otherwise have pervaded the Temple. HaShem commanded that
the ketoret be burned twice a
day, each morning and afternoon, to lend a pleasing fragrance to the Temple and
to the garments of those who served in it:
Guide for the Perplexed, part III, ch. 45 “Since
many animals were slaughtered in the sacred place each day, their flesh
butchered and burnt and their intestines cleaned, its smell would doubtless
have been like the smell of a slaughterhouse... Therefore G-d commanded that
the ketoret be burned twice a
day, each morning and afternoon, to lend a pleasing fragrance to [the
But Maimonides’ words
carry a significance that extends beyond their superficial sense. In the words
of Rabbeinu Bechaya:
Rabbeinu Bechayei on Torah, Exodus 30:1 “G-d
forbid that the great principle and mystery of the ketoret should be reduced to this mundane purpose.”
As with all aspects of Torah, this is understood on many different levels. It is explained in the Zohar that the kohanim were not merely interested in converting unpleasant smells to pleasant ones; the inner purpose of the ketoret was to dispel the foulness of the Evil Inclination:
The Zohar Shemot,
Vayakhel Pg 218b It is a ruling
of the Holy One, blessed be He, that whoever looks and reads the
incense-offering portion … will not be damaged that whole day.
Wisdom of the Zohar, Tishby, III 933 Rabbi Shimon said: If men only knew how
exalted the section dealing with] the incense-offering was in the eyes of the
Holy One, blessed be He, they would take each single word and make it an
ornament for their heads, like a crown of gold. And whoever, wishes to study it should examine it in every detail. And if he
concentrates upon it every day, he will have a share both in this world and the world to come. Pestilence will disappear
from him and from the world, and he will be delivered from all the [evil]
judgments of this world, from evil powers, from the judgment of Gehinnom and
from Judgment of the alien kingdom.
Chassidic teaching explains that the animal sacrifices offered in the Temple represent the person’s offering of his own animal soul to HaShem, the subjugation of his natural instincts and desires to the divine will. This is the deeper significance of the foul odor emitted by the sacrifices which the ketoret came to dispel: the animal soul of man, which is the basic drive, common to every living creature, for self-preservation and self-enhancement, possesses many positive traits which can be directed toward gainful and holy ends; but it is also the source of many negative and destructive traits. When a person brings his animal self to the Temple of HaShem and offers what is best and finest in it upon the altar, there is still the foul odor, the selfishness, the brutality, and the materiality of the animal in man, that accompanies the process. Hence the burning of the ketoret, which possessed the unique capability to sublimate the evil odor of the animal soul within its heavenly fragrance.
Like the incense that burned in the Temple, the manifest function of teshuva[30] is to deal with negative and undesirable things. On the practical level, teshuva is repentance, a returning to HaShem, a healing for the soul. But teshuva is also the dominant quality of Yom HaKippurim, the holiest day of the year. On the day before Yom HaKippurim we grind the spices a second time to insure that they are the absolute finest. Thus, the ketoret that burned in the Holy of Holies was the manifestation of the function of teshuva; to deal with sin and its ability to disrupt the unity of the body and the soul of the nation..
(Adapted
from the Rambam)
Any Kohen was eligible to bring the daily Ketoret, not specifically the Kohen Gadol. The Kohen would bring half of that day’s Ketoret (a Manah daily) in the morning (between the preparation of the Menora and the conclusion of the Korban Tamid), and half in the afternoon, between the kindling of the five lamps of the Menorah and that of the remaining two. This is how the Rambam describes the Avodat ha’Ketoret[31]:
The
Kohen who won the right to clear the Mizbei’ach (altar) ha’Zahav (golden) would enter the Heichal (the Sanctuary) with a holy vessel made of gold (known as a ‘Teni’) that held two and a half Kabin. Placing it on the ground in front of
the Mizbei’ach, he would proceed to scoop the ashes and the spent coals that
remained on the Mizbei’ach with his hands and empty them on to the Teni.
Whatever was left, he would sweep into it.
The Kohen who won the right to bring the Ketoret would then take a covered vessel (called a Bazach) already heaped with Ketoret. This, he would then place inside another vessel called a Kaf (a giant spoon) which he covered with a cloth. He was now joined by a second Kohen, who had won the right to perform the Avodah of the Machtah (the pan), and who had taken burnt coals from the middle of the second arrangement of firewood from on the altar, with a silver shovel. He now descended and poured the coals into a golden shovel. If no more than a Kav of coal spilt, they would sweep it into the Amah (the stream that ran across the Azarah), whereas on Shabbat, since it could not be handled, they would simply cover it with a vessel. If more than a Kav of ashes spilt, they would shovel it back on to the silver shovel, and from there on to the golden one. The two Kohanim then entered the Kodesh (holy place) together.
Meanwhile, the Kohen (priest) who had cleared the altar, had taken the Teni with the spent ashes, prostrated himself, and left the Holy Place. The Kohen with the golden pan would then empty its contents on to the golden altar, and flatten them across the top, using the base of the pan. Then he too, would prostrate himself and leave.
The remaining Kohen would then remove the Bazach from the Kaf[32] and hand it to another Kohen, who would then pour the contents of the Bazach (together with whatever spilt onto the Kaf) into the Kohen’s two hands, prostrate himself and leave the Kodesh.
Before the remaining Kohen began emptying the Ketoret from his hands on to the altar, those present would warn him not to begin pouring it at the point closest to him, to avoid getting burned as his hands moved over the burning Ketoret towards the far side of the altar.
The Kohen in charge would announce ‘Hakter’ (‘Proceed to sacrifice the Ketoret’), adding the title ‘Ishi Kohen Gadol’ if it was the Kohen Gadol who was performing the Avodah that day, and the Kohen would pour the ketoret from his hands across the surface of the altar (gently, like one sifts flour), beginning at the far end, as we explained.
The moment the Kohen gave the order to proceed, everyone had to leave both the Kodesh and the innermost area in the Azarah, known as ‘between the Ulam and the altar ‘.
According to the Zohar, the incense offering is the most precious part of the Temple service in the eyes of HaShem. The ketoret was so desirable that the Kohanim (Priests) had to wait to do it. No Kohen (Priest) ever did it twice in order to give all the Kohanim the chance to do it at least once. One of the reasons that the ketoret offering was so desireable was because the ketoret offering was a way to increase one’s wealth, as the Talmud indicates:
Yoma 26a It never happened that a person repeatedly offered incense. Why? Rabbi
Chanina said: Because, the Incense-Offering enriches.
The procedure regarding the Ketoret is that a Kohen does not perform the mitzva of offering ketoret more than once in his lifetime. HaShem rewards the Kohen who offers the ketoret with wealth. Thus, we want to afford the opportunity to as many Kohanim as possible to become wealthy.
The placement of the incense altar, the golden altar, in the Mishkan, and the Temple, is very significant. The Mizbayach HaKetoret (incense altar) was centered in the Kodesh, the holy place. It was centered left to right and front to back. It was exactly in the center of the Kodesh. We have learned elsewhere that when something is centered (see CITY), it carries with it the connotation of “connection“. The more centered the object, the greater the connection to life. That is why the heart is in the center of the area covered by a shirt. That is why the midbrain is located in the center of the head, and why the uterus is in the center of the area from the belt to the bottom of the torso. Thus we learn that the Mizbayach HaKetoret was the most important feature of the kodesh.
The details of the construction of the Mizbayach HaKetoret is detailed in Shemot (Exodus) 30. The details of it’s construction are given after all of the other furniture in the Mishkan. This placement is to teach us that nothing is as important as the ketoret. The ketoret has extremely high status!
The placement of the incense altar can be seen in the following picture:
The Ramban also had an explanation for why the incense altar was mentioned last:
“The Golden Altar’s function was entirely different from that of the Mishkan as a whole. The objective of the Mishkan was essentially to provide an appropriate setting for HaShem to rest His Presence upon Israel. However, His proximity creates the danger that those who do not honor His Presence are subject to the Attribute of Justice, which would in no way tolerate their infractions. Such was the case of Nadav and Avihu, who lost their lives when they brought an unbidden, and therefore forbidden, offering. Therefore, by means of this Altar and the incense offering, HaShem provided a means to shelter the nation from such potential danger. When offered in obedience to G-d’s command, incense has the unique property of being able to quench the fire of divinely inflicted plague. Consequently, once the agency of bringing His presence to the nation was provided through the Mishkan, G-d now gave Moshe the means of protecting the people through the incense altar.”
There is some evidence that the incense altar does not play as vital a role as the other components. The Gemara, in Zevachim 59a, concludes that the ketoret could continue to be offered on that venue even if the altar was uprooted.
Exodus 30:34-36, 7-8 HaShem said to Moses: Take yourself spices — balsam,
onycha, and galbanum — spices and pure frankincense; they are all to be of
equal weight. You are to make it into Ketoret (incense), a spice-compound, the handiwork of an expert
spice-compounder, thoroughly mixed, pure and holy. You are to grind some of it
finely and place some of it before the Testimony in the Tent
of Appointment, where I shall designate a time to meet you; it shall be a holy of holies for you.
Midrash Rabbah - Numbers IV:20
Our Rabbis said: There were two things which were really holy and great but which men wrongly
considered to be dangerous, and in order that a stigma should not be attached
to them a striking instance of their praiseworthiness and blessedness has been
recorded. These are the things: The incense and the ark. ‘The incense’: That
men might not say the incense was dangerous, having been the cause of the death
of Nadab and Abihu and the cause through which the congregation of Korah was burned[33]
as well as the medium through which Uzziah was stricken with leprosy,[34]
the Holy One, blessed be He, recorded the great distinction of the incense in
that it was the instrument whereby Israel was delivered; as it says: And Aaron
took as Moses spoke, and ran into the midst of the assembly; and, behold, the plague was begun among the people; and he put on the incense...
and the plague was stayed (Num. XVII, 12).
In April 1992, Vendyl Jones and his team discovered 600
kilos of “reddish-brown organic substance” in a carefully sealed rock silo in
another part of the
In 1994, the incense spices were presented to the now late
Rav Yehudah Getz, late Chief Rabbi of the Western Wall and Holy Places in
The results were astonishing according to all accounts. Although the spices had lost some of their potency over the two millennia since their burial, it was still powerful. The residue of its fragrance lingered in the vicinity for several days following the experiment. Several people present reported that their hair and clothing retained the aroma. One account of the incident states:
“The
aroma released from the spice compound during its processing was profuse and
almost immediate. It initially saturated my hands as
well as the clothes that I was wearing. Within a matter of minutes my
laboratory and the surrounding area (for an area of several meters) was
affected by the scent released from the spices... On the first day of
processing, the aroma was so intense that I could almost taste it... Upon my
return home that evening, the scent that had attached itself on my body and clothes was really apparent to both my wife and
daughter. During the course of the week, the odor lessened slightly but was
still noticeable in and around my lab. Within a few weeks the distinct aroma of
the spices diminished to a freshness or cleanness of the air in my lab and the
surrounding area. This aroma was in evidence, if even so slightly, for
approximately two months.”[35].
* * *
This study was written by
Rabbi Dr. Hillel ben David
(Greg Killian).
Comments may be submitted to:
Rabbi Dr. Greg Killian
4544 Highline Drive SE
Olympia, WA 98501
Internet address: gkilli@aol.com
Web page: http://www.betemunah.org/
(360) 918-2905
Return to The
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Send comments to Greg Killian at his email address: gkilli@aol.com
[1]
Maneh: A unit of weight: According to Rabbi
Avraham Chaim Naeh, a Mishnaic maneh equals 480 grams (slightly less than half
a kilogram and slightly more than 1 pound). A second opinion is that of Rabbi
Aryeh Kaplan (The Living Torah, Exodus 30:34, p. 445; The Torah Anthology,
Volume 11, p. 43), according to which a maneh equals 100 biblical shekels, or 5
pounds.
[2]
Kav: A unit of volume; approximately 1 gallon.
[3] Se’ah: Approximately 6 gallons
[4] Shemot 30:34ff
[5] Chatam Sofer, Derashot 18; quoted in Siddur Chatam Sofer ad. loc.
[6] Adapted from Olat Ri’iah 136-8
[7] Keritot 6a
[8] Ibid. 7
[9] From Keritot 6b.
[10]
Maneh: A unit of weight: According to Rabbi
Avraham Chaim Naeh, a Mishnaic maneh equals 480 grams (slightly less than half
a kilogram and slightly more than 1 pound). A second opinion is that of Rabbi
Aryeh Kaplan (The Living Torah, Exodus 30:34, p. 445; The Torah Anthology,
Volume 11, p. 43), according to which a maneh equals 100 biblical shekels, or 5
pounds.
[11] From Keritot 6a
[12] I.e., the incense of the community.
[13] I.e.,is not subject to kareth. Kareth is only prescribed for the manufacture of incense with the purpose to smell of it.
[14] Tosef. Mak. III, 1.
[15] Viz., of things belonging to Temple property, e.g., the smelling of incense.
[16] Because these are considered immaterial forms of use. V. pes. 26a.
[17] I.e., after it had been burnt.
[19] Midrash Tanchuma, Tetzaveh 15
[20] Yoma 44a
[21] Yoma 38a
[23] Erachin 16
[24] Yoma 43b-44a, Zevachim 88b, Mishna Kelim 1:9, Rambam Hilkhot Temidin u-Musafin 3:3
[25] Vayikra 16:17
[26] Yoma 44b
[27] In the Septennial cycle, the haftarah, the reading from the Prophets, is called an Ashlamata.
[29] The so called “New Testament”.
[30] Repentance
[31] Hilchot Temidin u’Musafin 3:4-9
[32] Long-handled bowl in which the Ketoret is placed.
[33] Cf. Bamidbar (Numbers) 15:35
[34] Cf. II Chronicles 26:19
[35] Dr. Terry Hutter, Palynological Asessment of the Qumran Spices, May 5, 1994, in Vendyl Jones’ Report on the Excavations at Qumran