מוֹר – Myrrh – Commiphora Myrrha
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Why is Mordechai associated specifically with the
incense? Whereas there are ten dimensions of holiness, there are eleven
dimensions of un-holiness from the other side, corresponding to Haman and his
ten sons. Therefore, the incense contained eleven aromatics, in order to
counteract the eleven impure forces in the world. The eleven aromatics of the
incense had the power to purify and expel the eleven unholy husks of the other
side. The reason why there are eleven powers of impurity while only ten powers
of holiness, is that everything has a life-sustaining holy light that keeps it
in existence. Regarding the dimension of holiness, this light is absorbed into
the ten sefirot and so does not count as an element unto itself. In contrast
regarding the dimension of unholiness (the sitra achra), the
life-sustaining holy light does not absorb into the ten impure sefirot, and so
constitute a presence unto itself – the eleventh (Maor V’Shemesh, Remzei
Purim based on Arizal, Sha’ar Hapesukim, Parashat Ki Tavo).
The Bitter, Detoxifying,
Amalek-Eliminating Myrrh
Sweet smelling trees play an important role in the
Scroll of Esther. In fact, the two main heroes of the Purim story are compared
respectively to myrrh and myrtle. Arizal teaches that the organ of the month of
Adar is the nostril (Arizal, Etz Chaim, Rosh Hashana 4). Indeed, it is
the sense of smell that saved the Jewish people in the time of Mordechai and
Esther, who are called Mor v’Hadas – ‘Myrrh and Myrtle’ – two primary
sources of fragrance. Myrrh is a resin, or sap-like substance, from a tree –
common in Africa and the Middle East – distinctive for its white flowers and
knotted trunk. The Hebrew word מָר/mor – ‘myrrh’ is from
the word מַר/mar – bitter. Myrrh is one of the bitterest herbs I’ve
ever tasted. In Chinese medicine, we learn that each kind of taste has a
particular medicinal property. The bitter flavor has the ability to expel
toxins and cleanse the body through its anti-biotic, anti-viral and detoxifying
properties. This explains why the queen candidates for Achasverush’s harem had
to soak in myrrh-baths before coming before the king. “When each maiden’s turn
came to go to king Achasverush at the end of the 12 months’ treatment
prescribed for the women: six months with oil of myrrh, and six months with
perfumes and women’s cosmetics” (Megillat Esther 2:12). Malbim explains
that the oil of myrrh removes unnecessary body hair, which implies that we
should remove the desire for extras during the six winter months. Moreover, the
detoxifying property of myrrh corresponds to Mordechai who had the ability to
remove the wicked Haman from the Amalekite people.
The Eleven Holy Aromatics Overcoming
the Eleven Unholy Husks
Mordechai is associated with the myrrh – one of the
eleven spices of the ketoret (incense), which had the power to
counteract the plague of death, “Aharon
took [the fire-pan]... He put the incense in it, and it atoned for the people.
He stood between the dead and the living, and the plague was checked” (Bamidbar
17:12-13). Mordechai together with Esther likewise had the power to
overcome Haman’s evil death-decree.
תלמוד בבלי מסכת חולין דף קלט/ב מרדכי מן התורה מנין דכתיב מר דרור ומתרגמינן
מירא דכיא:
Where is Mordechai mentioned in the Torah? “Pure
myrrh” translates as “mira dechaya” [which sounds similar to Mor
dechai] (Shemot 30:23); (Babylonian Talmud, Chulin 139b).
Why is Mordechai associated specifically with the
incense? Whereas there are ten dimensions of holiness, there are eleven
dimensions of un-holiness from the other side, corresponding to Haman and his
ten sons. Therefore, the incense contained eleven aromatics, in order to
counteract the eleven impure forces in the world. The eleven aromatics of the
incense had the power to purify and expel the eleven unholy husks of the other
side. The reason why there are eleven powers of impurity while only ten powers
of holiness, is that everything has a life-sustaining holy light that keeps it
in existence. Regarding the dimension of holiness, this light is absorbed into
the ten sefirot and so does not count as an element unto itself. In contrast
regarding the dimension of unholiness (the sitra achra), the
life-sustaining holy light does not absorb into the ten impure sefirot, and so
constitute a presence unto itself – the eleventh (Maor V’Shemesh, Remzei
Purim based on Arizal, Sha’ar Hapesukim, Parashat Ki Tavo).
Transforming the Blessing of Haman
Myrrh is the first spice mentioned in the anointing
oil:
ספר שמות פרק ל (כג) וְאַתָּה קַח לְךָ בְּשָׂמִים רֹאשׁ מָר דְּרוֹר חֲמֵשׁ מֵאוֹת...
“And you, take for yourself spices of the finest
sort: of pure myrrh five hundred [shekel weights]” (Shemot 30:23).
Why is myrrh called מָר דְּרוֹר/mor dror
– ‘pure or free myrrh’? When the blood of the body turns into breast milk, it
represents the transformation of din (judgment) to chesed (loving-kindness).
Likewise, myrrh, which means bitter corresponds to judgment yet when it is
transformed to become purified chesed, it is called דְּרוֹר/dror
– ‘pure.’ Mordechai is compared specifically to mor dror – ‘pure myrrh’
because he was able to transform and sweeten the holy spark of Haman with which
he troubled Israel. Although the belongings of the Amalekite people generally
is forbidden for a Jew because their holy sparks are tied up and unavailable,
“Esther placed Mordechai in charge of Haman’s estate” (Megillat Esther
8:2), because of Mordechai had the power to extract and transform the spark of
Haman buried deeply within the depths of impurity (Sefer Panim Yafot, Shemot
30:23).
Mystical Divine Recipe Connecting
Heaven & Earth
Although, according to the halacha to Moshe from
Sinai, myrrh is one of the eleven spices in the Temple incense, it is not
mentioned directly in the Torah verse describing the incense:
ספר שמות פרק ל (לד)
וַיֹּאמֶר
הָשֵׁם אֶל משֶׁה קַח לְךָ סַמִּים נָטָף וּשְׁחֵלֶת וְחֶלְבְּנָה סַמִּים
וּלְבֹנָה זַכָּה בַּד בְּבַד יִהְיֶה:
“G-d said to Moshe: Take for
yourself aromatics such as balsam, onycha and galbanum, aromatics and pure
frankincense they shall be of equal weight” (Shemot 30:34).
Only four of the incense aromatics
are mentioned directly. Yet the word “aromatics” is mentioned twice in the
Torah verse. Since it is in the plural form, the first “aromatics” must refer
to a minimum of two spices. Thus, there are five spices including the three
first spices mentioned by name. The word “aromatics” mentioned a second time
refers to a similar number of spices as those already mentioned, making it ten.
When we include the frankincense mentioned in the end, it adds up to eleven
spices (Rashi, Shemot 30:34).
Perhaps myrrh was not mentioned
directly in the incense because it increases the power of the other incense
ingredients. Thus, the unifying quality of myrrh reflects the
inter-connectivity and harmony of the incense. The Hebrew word for
incense, ketoret, is related to the word kesher,
meaning a ‘bind’ or ‘knot.’ Myrrh helps imbue the incense with its ethereal
unified essence that connect heaven and earth.
Myrrh & Frankincense
– Elevating the Vital and Vegetative Soul
The Jewish people in the dessert is compared to a
woman perfumed with myrrh and frankincense, “Who is se that comes up from the
desert like columns of smoke, in clouds of myrrh and frankincense?” (Shir Hashirim
3:6). Often myrrh and frankincense go hand in hand (Shir Hashirim 3:6,
4:6, 4:14). Perhaps, because they correspond to awe and love respectively.
Myrrh with its purifying property
corresponds to awe, whereas Levona with its
connotation of white purity corresponds to love. According to Malbim, myrrh
represents the vital soul, whereas myrrh represents the vegetative soul. By
means of Israel’s burning love the incense of myrrh and frankincense emerged.
When we ascend in spirituality (frankincense) and character development
(myrrh), we have the ability to purify and elevate the hidden spiritual
elements inherent in the lower vital and vegetative soul and include them in
holiness.
Torah Dripping with Flowing Myrrh
When we develop true awe, we will be able to
integrate the Torah in the deepest way. Any Torah student who sits before his
teacher but his lips do not drip with myrrh [due to fear of his teacher], those
lips shall be burnt, as it is written: “His lips are like roses, dripping with
flowing myrrh” (Babylonian Talmud, Shabbat 30b). Perhaps the student’s
lips are compare to myrrh because the myrrh flows extremely slowly from the
tree. Likewise, we must realize that the sweetness of Torah is not acquired
hastily. Rather it drips, in an almost imperceptible way into the student. The
Rebbe is like a tree and the Torah that he teaches can be likened to myrrh. If
the student tries to speed up the process he can get burned as it states, “be
careful of their coals in order that you should not get burnt” (Pirkei Avot
2:10). On the other hand the burning of the lips can be understood in a
positive light. When the Rabbi learns Torah with his student, he enters into
his heart the holy fire of the letters of the Torah. This way the excitement of
the Creator burns within him like fire. With this fire, the student can keep
going on his own and receive new Torah insights (Toldot Aharon Likutim).
In order to retain and build on the Torah of his master the student needs both ‘love’ – corresponding
to “His lips are like roses…” and ‘awe’ corresponding to “…dripping with
flowing myrrh.”
Consoling Grief for the Dead
Myrrh was most commonly used in preparation for
burial and for embalming to keep the body from decomposing. The smell of myrrh
has traditionally been a symbol of suffering, burned at funerals or other
occasions of mourning. There are few herbs so useful in working through
personal sorrows and tragedies. Myrrh will help ease the troubled soul in its
grieving. It brings comfort to those who have lost a loved one, whose troubled
hearts need the healing strength of understanding the mystery of death. Burned
as an incense myrrh purifies the area, lifts the vibrations and creates peace.
Burning myrrh oil releases a mysterious, spiritual presence into any room, and is
therefore renown in aromatherapy for its meditative quality and for prayer.
Myrrh is rarely burned alone; usually in conjunction with frankincense or other
resins.
Healing Properties of Myrrh
Among the numerous healing properties of myrrh, I
found the following qualities most remarkable:
Myrrh has been found to inhibit the growth in eight
different types of cancer cells, specifically gynecological cancers (http://academicjournals.org/article/article1380545334_Su%20et%20al.pdf). Myrrh is an expectorant that helps relieve congestion, coughs and
colds, while reducing phlegm. Due to its anti-inflammatory and anti-bacterial
properties, myrrh treats inflammation of the mouth and gums such as gingivitis
and mouth ulcers. As a mouth rinse, it prevents gum disease and freshens the
breath. Therefore, it is commonly used as an ingredient in mouthwash and
toothpaste. Myrrh oil also helps maintain healthy skin by treating scrapes and
wounds to prevent infection and soothing chapped or cracked skin. It likewise
helps reduce fungal infections such as athlete’s foot or ringworm. Apply a few
drops on a clean cloth before rubbing it gently on the skin.
Hands On:
By making your own lotions and creams you can
prevent your skin from absorbing the harmful chemicals of commercial skin
products. This homemade lotion with frankincense and myrrh essential oils
promotes regeneration of cells, hydrates the skin, is anti-septic, anti-aging,
protects and treats skin against wounds, acne and other skin ailments and heals
scars.
Homemade
Frankincense and Myrrh Lotion
¼ Cup olive oil
¼ Cup coconut oil
¼ Cup bees wax
¼ Cup shea butter
2 Tbs. vitamin E
20 drops
frankincense essential oil
20 drops myrrh
essential oil
BPA free plastic
lotion dispenser bottles
1. Put olive oil,
coconut oil, beeswax and shea butter in glass bowl then place that bowl in
saucepan with water.
2. Heat stove to
medium and mix ingredients together.
3. Once mixed put in
refrigerator for an hour until solid.
4. With a regular
mixer or hand mixer beat the mixture until it is whipped and fluffy. Then add
essential oils and vitamin E and mix.
5. Fill container
and store in cool place.
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