Why Does the Torah Single out These Four Particular Aromatics?
Although, it is common knowledge, that the Temple incense consisted
of eleven aromatics, only four of them are actually written in the Torah. The
additional seven are learned out from extra words in the Torah verse:
ספר שמות פרק ל פסוק לד וַיֹּאמֶר הָשֵׁם אֶל משֶׁה קַח
לְךָ סַמִּים נָטָף וּשְׁחֵלֶת וְחֶלְבְּנָה סַמִּים וּלְבֹנָה זַכָּה בַּד בְּבַד
יִהְיֶה:
“Hashem said to Moshe: Take for yourself aromatics, [namely] balsam
sap, onycha and galbanum, aromatics and pure frankincense; they shall be of
equal weight (Shemot 30:34).
Rashi notes that the word סַמִּים/samim – ‘aromatics’ is repeated twice and written in
plural. Thus, its first mention of the word ‘aromatics’ includes two spices in
addition to the three first spices mentioned in the verse, makes up five
spices. The repetition of the word ‘aromatics’ in plural alludes to five
additional aromatics. These ten are topped off by the frankincense mentioned at
the end. It’s hard to find any commentators explaining why these particular
aromatics: “balsam, onycha, galbanum … and frankincense” are singled out, by
the Torah. Could it be, that their properties are more inclusive than the rest
of the unmentioned aromatics? Perhaps, it is because these three allude to the
three upper sefirot – keter, chachma and binah – also called the mother
sefirot, whereas, frankincense alludes to the lowest sefirah of malchut (Magid
Mesharim, Parashat Emor). Then, the additional aromatics correspond to the
middle sefirot, which are included within the framework of the upper mothers
and the lowest malchut. Although, it’s hard to understand how the
correspondence of the spices with the sefirot applies to our everyday life, we
can understand that just as the sefirot encompass the interface between
Hashem’s lifegiving light and our beings, so too, does the incense offer us
lifegiving healing.
The Binding Power of Incense
The word קְטֹרֶת/ketoret –
‘incense,’ from the root ק-ט-ר/k-t-r derives from the word קֶשֶׁר/kesher – ‘to bind.’ from the root ק-ש-ר/k-sh-r. Indeed, the group of
plants burned for the incense are bound together and intertwined. The unique
secret of the incense lies in its ability to combine different smells that do
not typically complement each other, but in fact, give off contrasting scents. The
special fragrance of the incense is produced through the synergy between them. This
binding ability of the incense facilitates our connection with our soul, the
divine and with the eternal realm. “Take for yourself aromatics… and make from
them incense” teaches us, that the purpose of the Torah is to rectify the soul
for the world-to-come and connect it to the higher spheres. This is the meaning
of the word קְטֹרֶת/ketoret – ‘incense,’ which connotes ‘connection,’
because the incense connects everything. Therefore, Avigail told David, “May
the soul of my master be bound in the bundle of life with Hashem your G-d… (I Shemuel
25:29). Since. this is the intended purpose of the incense, rather than mere
enjoyment in this world, it states, “Any person who makes anything like it, to
smell it’s [fragrance], shall be cut off from his people” (Shemot 30:38).
This is due to the ability of the Torah to connect all matters from above to
below. Just as the Torah is included in the Ten Commandments, you find that the
incense includes 11 aromatics. Ten of them correspond to the Ten Commandments
and the Ten Sayings [with which Hashem created the world], and one corresponds to
the One Master Who is above everything and is elevated above the ten (Tzor
HaMor, Shemot 30:34).
Thus, the
Temple incense had the ability to transport us beyond ourselves and the
physical world, to cleave to the spiritual realm including our own soul. No
wonder, that each commandment came down into the world accompanied by a
fragrant scent, as it states, “Every command that came out of G-d’s mouth
filled the whole world with fragrance” (Babylonian Talmud, Shabbat 88b).
Why Does the Incense Include a Horrible Smelling Spice?
All the aromatics in the sweet-smelling incense were imbued with a
pleasant scent except for חֶלְבְּנָה/chelbena – ‘galbanum,’
which in fact smelled terrible. Rabbeinu Bachaya explains that although
chelbena is foul-smelling, (Keritut 6)
nonetheless, the Torah saw fit to include it in the list of spices for the
incense. It suggests that we must always include people, even though their conduct
stamps them as sinners, when we congregate in prayer. Our sages have taught us,
that any congregation which does not include sinners, is not really called a
congregation. The meaning of this strange statement is that G-d’s ‘reputation’
is enhanced when sinners join the righteous in prayer, indicating that they are
becoming penitents. This also reflects positively on the righteous assembled in
prayer. If there were no potential penitents, in that congregation, the ‘righteous’
would share the fate of the sinners, as they share responsibility for the
conduct of all the Jews, not just for themselves. Every Jew has a
responsibility to help the sinners return to the fold. This is the reason that
the willow branch, a plant without fruit or pleasant fragrance, must make up
one of the four species of plants over which we recite a benediction on Sukkot.
The willow branch symbolizes the Jew who neither observes the mitzvot
regulating life between people, nor the mitzvot regulating our relationship
vis-a-vis G-d and His requirements of us (Rabbeinu Bachaya, Shemot 30:34).
Just as the foul-smelling chelbena becomes sweet when fused with the rest of
the incense aromatics, so does the misdeeds of the ‘sinner’ turn to good when
united with the entire Jewish congregation. It is interesting to note that the
numerical value of חֶלְבְּנָה/chelbena equals that of הָמָן/haman = 95. This explains why “a person is obligated to become
perfumed on Purim until he won’t know to distinguish between cursed is Haman
and blessed is Mordechai” (Babylonian
Talmud, Megillah 7b). Even in the most bitter Haman, there is a
sweet spark, which can become released through the unity of the holiday of
Purim. Thus, the incense needed both the good and bad, because the chelbena
corrected what the Levona [frankincense] could not rectify (Yehuda Leib HaLevi
Ashlag, The Writings of Baal HaSulam, Volume Two, The Gatehouse of
Intentions).
Frankincense: The Power of Purity
The antithesis of galbanum is the pure frankincense, which alludes
to the tzaddik, and was considered as inclusive of all the aromatics. The
numerical value of וּלְבוֹנָה זַכָּה – ‘and pure frankincense’ equals the number eleven spelled out as, יו"ד אל"ף (131) (Imrei Noam, Moadim, Pekudei Shekalim). Moreover,
the word זַכָּה/zaka – ‘pure’
appears twice in the Tana”ch: 1. “Pure frankincense” (Vayikra 24:7); 2.
“My prayer is pure” (Iyuv 16:17). From here, we learn that the incense
is compared to prayer, as it states, “My prayer shall be established like
incense before You,…” (Tehillim 141:2), which teaches that both must be
pure (Ba’al HaTurim, Shemot 20:34). The purity of the frankincense has
the power to protect, as is alluded from the numerical value of ּלְבוֹנָה – ‘frankincense’ which equals that of מָגֵן/magen – ‘protection’ (93). Indeed, frankincense is
strongly anti-inflammatory and protective of healthy cells (https://pubmed.ncbi.nlm.nih.gov/22457547/1).
Frankincense derives from the Boswellia serrata tree, native to India. Its oil
is highly beneficial when inhaled or applied to the skin, with a carrier oil.
Among its medicinal properties are anti-anxiety and depression-reducing. This
helps to counteract insomnia; enhance immunity and help destroy dangerous
bacteria, viruses and even cancers. It supports healthy cellular, cognitive,
nervous, digestive and anti-aging functions. It also helps to provide relief from cold,
flu, and cough by eliminating phlegm from the lungs. Frankincense has an
earthy, uplifting aroma that’s perfect for both grounding and spiritual
connectedness. The resin may inspire purification and centering of the mind,
body and spirit. Its balancing and purifying properties are also beneficial for
bringing patients to a state of wholeness.
Frankincense
works as an energy medicine supporting and stimulating the body and mind to move
toward general wellness. May we all merit to once again inhale the healing scent
of the pure frankincense fused with the entire sweet-smelling קְטֹרֶת/ketoret –
incense!
Fascinating!!
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