Incense of the Divine’s Bride
Rabbi Reuven SchrierAfter concluding a lengthy explication of the mishkan’s vessels and structure, the Torah describes the priestly vestments and Aharon’s inaugural sacrifices. Significantly, the Torah deliberately waits till the end of our parsha to describe one last vessel, the golden mizbeach, on which the ketoret was burned twice a day. This strange placement for the command to bring ketoret connotes special significance.
In fact, the city of Yerushalayim is particularly associated with the ketoret. When Hashem commands Avraham Avinu to bring Yitzchak as a korban, He refers to Jerusalem as Eretz HaMoriya (Bereishit 22:2). The commentators provide several explanations for this title. Rashi, citing Onkelos, explains that Moriya refers to the ingredients of the incense brought in the Beit HaMikdash. Given the fact that so many varied forms of korbanot and libations are brought in Jerusalem, it is surprising that Hashem would choose the particular service of ketoret as a name for the city. What is so special about the ketoret in particular that earned its distinction as the namesake for Eretz HaMoriya?
Perhaps the key to understanding the unique status of the ketoret can be found in the Gemara Yoma (39b) that describes the incredibly powerful aroma of the ketoret. The scent of the incense could be detected miles away from the holy city. The aroma was so powerfully concentrated in Jerusalem itself that brides getting married in the city did not have to purchase and apply perfumes, כלה שבירושלים אינה צריכה להתקשט מריח קטורת. Clearly, the Gemara’s seemingly hyperbolic statement is not intended to provide a history lesson in the beautiful and powerful scent of the ketoret. Rather, it is revealing that the poignant power of the ketoret impacted upon the entire city of Yerushalayim.
Chazal famously compare matan Torah to a chupah; Hashem took Klal Yisrael as His bride under the wedding canopy of Har Sinai. The Ramban explains that the mishkan was intended to serve as the carryover of the matan Torah experience. The mishkan became a portable, physical expression of our marriage to HaKadosh Baruch Hu. Ultimately, Hashem desired the Beit HaMikdash in Jerusalem to replace the mishkan as His bridal canopy. This is why we refer to Yerushalayim (and Klal Yisrael) as the kallah of the Almighty.
Perhaps we have now revealed a deeper dimension of the Gemara Yoma cited above. In order to be worthy of a divine rendezvous with her Husband, Klal Yisrael must be properly prepared. She is the kallah being referenced in the Gemara. She is “dressed” beautifully and ready for her marriage. But the filth and taint of sin “sullies” the bride before her chuppah. How can she appear before her Beloved with the stench of sin upon her? What will she use to “sweeten” her scent so that she can return to Hashem?
The powerful aroma of the ketoret comes to her aid (see Igra d’Kallah of the Bnei Yissasschar to Parshat Korach). The ketoret possesses the ability to be ממתיק הדינים, to sweeten bitter judgements, and give the kallah the final flourish she needs to be worthy of entering the divine chuppah. This heavenly “perfume” is the ultimate tool of Klal Yisrael to become worthy of consummating her marriage with HaKadosh Baruch Hu. How appropriate that the mizbeach hazahav and the ketoret be the final pieces of the mishkan’s construction. And how appropriate that the entire city of Jerusalem, the chuppah of Hashem, be associated with the beautiful scent that escorts the kallah to her Beloved.
For the last year and half, Klal Yisrael has been experiencing so much pain and disgrace. The heart-rending events of the past few weeks have only made us feel more surrounded by the darkness of דינים, bitter judgements that leave the bride of the Almighty feeling tortured and forlorn. Yehi ratzon that we witness the “sweetening of judgements” as our Beloved wipes away the pain and disgrace of His bride and restores her former glory, speedily in our days.
