As we approach Yom Kippur it may seem strange to title a shiur using the motto of the Three Musketeers. It will soon become apparent, however, that this motto epitomizes the essence of the Ketoret offering on Yom Kippur.
Sefer VeHashev et Ha’Avodah, detailing the symbolism behind the Avodah of the Kohen Gadol on Yom Kippur, explains that the Ketoret, a mixture of spices and herbs, typifies the “mix” that makes up Am Yisrael (for example the Chelbena, a foul-smelling ingredient, symbolizes the sinners among us).
The Kohen Gadol would enter the Kodesh HaKodashim holding a “Machta,” a scoop with fiery coals and a bowl of Ketoret and would deposit the Ketoret onto the hot coals. The smoke of the Ketoret would then rise in a straight, vertical column until it reached the ceiling of the Kodesh HaKodashim.
The Midrash Tanchuma (Tetzaveh, 15) says that if Am Yisrael were worthy, the smoke from the Ketoret, after it reached the ceiling, would cascade back down and form the shape of a cluster of grapes. In this way it was discernable that G-d had forgiven Am Yisrael’s sins.
In this shiur I would like to explore the principle that the Ketoret’s primary purpose was to atone for the sin of the Selling of Yosef.
Of the three Forefathers, Yaakov/Yisrael had the merit to become the “Father of Am Yisrael.” Unlike Avraham and Yitzchak, whose sons were divided, both in personality and in philosophy on life, the sons of Yaakov, the Twelve Tribes, ultimately became united, with one unifying purpose when they stood at Har Sinai and received the Torah.
But it did not begin that way. In fact, early on it seemed that the sons of Yaakov were doomed to repeat the errors of their forebearers in their antagonistic attitude toward Yosef.
Yosef the dreamer had prophetically dreamed a dream in which the sun, the moon and eleven stars would bow down to him. This dream aroused the ire of not only his brothers but his father as well, who clearly interpreted the dream to mean the unthinkable – that Yaakov, his wives and the eleven brothers would bow down to Yosef?! This, coupled with the favoritism Yaakov expressed toward Yosef grew into a festering hatred of the brothers for Yosef and it seemed that history would repeat itself again as it had with Yitzchak and Yishmael, Yaakov and Eisav. This hatred culminated in the brothers throwing Yosef into a pit, from which he was sold into slavery in Egypt.
It was only when the brothers did teshuva for their actions that they were reunited with Yosef to fulfill their destiny as the Twelve Tribes of Am Yisrael.
The Ketoret brought every day of the year, was offered on the Golden Altar in the Heichal, the Outer Sanctuary. On Yom Kippur, however, in addition to the regular daily Ketoret offering, an additional Ketoret offering was brought in the Kodesh HaKodashim as described above.
The Ketoret, an amalgam of eleven ingredients, all meticulously pounded until ultra fine in texture, embodied Am Yisrael, united as one, with a solitary purpose – to send a straight, vertical column of smoke upwards to make a spiritual connection with Heaven and to thus bring G-d’s Shechina down to rest upon the Aron, between the two Keruvim. If successful, the smoke of the Ketoret, would cascade back down in the form of a cluster of grapes.
This was atonement for the eleven brothers selling Yosef, who was taken into captivity in Egypt by Ishmaelite merchants who traded in spices, amongst which was “Tzori,” one of the ingredients of the Ketoret. Unlike their previous division, the eleven “brothers” (tribes) were now united as one together with Yosef under the banner of “All for One”, all united in the service of G-d in the Mikdash. This unified stance successfully restored the Shechina to the Kodesh HaKodashim and was manifested as a cluster of grapes, the way Yosef is described in Yaakov’s blessing – “Ben Porat Yosef,” a fruitful branch.
This successful symbiotic cohesion between the “all,” the “one” and the “One” – the collective, the individual and G-d – was the real secret formula of the Ketoret. Each of these three has paramount importance.
The individual has paramount importance in the Torah. As it says in the Mishna (Sanhedrin 4:5), “Someone who saves a life it is as if he saved the entire world.”
Sometimes however it is necessary for the individual to relinquish/nullify this individuality for the good of the collective, like at Har Sinai – “Vayichan,” they camped (in the singular, not plural) at the foot of the mountain (Shemot 19:2). As one man with one heart (Rashi, ibid.), in the service of G-d.
This subtle balance between the “all” (collective), the “one” (individual) and the “One” (G-d), is epitomized by the Ketoret. The individual ingredients each contribute to the overall formula, but they must be ground ultra fine so that it is impossible to distinguish each ingredient from another and they must be singular in purpose and offered in a straight column of smoke. If this balance is correct in the Ketoret (and in Am Yisrael), the offering is accepted and reflected by the smoke assuming the shape of a cluster of grapes, symbolizing Ben Porat Yosef and atonement for that sin.
When preparing the Ketoret, it says in the Gemara (Kritut 6a), that when pounding it in the mortar and pestle, the Levites should chant “Hadek Heitev, Heitev Hadek” because the “voice” improves the quality of the Ketoret. What does this mean?
Various explanations are given, that it sets a tempo for the pounding which improves the texture of the mixture, that the vibrations of the sound in some way improve the quality of the mixture or that by talking/singing while preparing the Ketoret you prevent harmful dust/vapors from entering the air passages.
It is well known that “The voice is the voice of Yaakov” (Bereishit 27:22). When the voice of Yaakov (service of Hashem) is being uttered by his sons, in perfect unity – it is beneficial for the Ketoret. This is an imperative lesson regarding our Avodah on Yom Kippur.
We need to reacquire that delicate balance of the Ketoret where Kol Yisrael Areivim Zeh la’Zeh, where our nation radiates mutual responsibility, each contributing their individuality, acting together while nullifying their individuality, in the service of G-d.
G’mar Chatima Tova.
Parshat HaShavua Trivia Question: Why do we read about the forbidden relationships in the Mincha Torah reading on Yom Kippur?
Answer to Last Week’s Trivia Question: Where is the hint to Sukkot in parshat Ha’azinu? The pasuk says “Yesovevenhu Yevoneneihu” (Devarim 32:10), which Rashi says refers to HKB”H surrounding us in the Clouds of Glory. According to R’ Eliezer (Sukkah 11b) this is the reason we celebrate Sukkot.
