Smelling Sweet

Kapital 45 begins with the words “Lamenatzeach Al Shoshanim L’Bnei Korach Mizmor”, and is one of ten Perakim attributed to this group. There is a Machlokes among the Meforshim as to the presence of Bnei Korach in Sefer Tehillim, which is important to understand.

Rashi, earlier, explains that three sons of Korach—Asir, Elkana, and Aviasaf—were originally caught up in their father’s scheme, but separated themselves when the Machlokes erupted. Because of this, when the earth swallowed up the Adas Korach, a shelf was emerged for them on which they rested rather than descending into Gehinom. The Gemara in Sanhedrin explains that this is the meaning of the words “U’Bnei Korach Lo Meisu”. They were not left upon this earth, but they survived. The Gemara relates that they remained on the shelf singing Shira, and Rashi explains that this Shira became these Perakim of Tehillim.

Radak, on the other hand, explains that the Bnei Korach were not in fact involved in authoring these Perakim. Rather, Dovid Hamalech wrote them and gave them to the Bnei Korach who were Meshoririm—the Leviim who sang Shira—at the time. According to this approach, these Perakim are not that much different than many others in Sefer Tehillim which were written by Dovid, Al Pi Ruach Hakodesh, and given to the Leviim to sing as Shira in the Mikdash.

According to the view of Rashi, however, these Pessukim are unique: they were composed by the Bnei Korach as they sat below the earth’s surface, no doubt contemplating the circumstances that had led to their disposition. If we properly examine these words, then, we will gain an insight born of an exceptional set of circumstances.

The eleven Perakim in Tehillim attributed to Bnei Korach may have shared authors, but they each have their own theme and message. It is also notable that many of them have unique introductory phrases, as is the case in this Kapital: “Lamenatzeach Al Shoshanim”. Rashi explains that this opening reveals the theme of the Perek: it is an ode to Talmidei Chachamim, who are soft as roses—the “Shoshanim” spoken about in the Passuk.

This motif is really seen throughout the Perek, as the Bnei Korach talk about the elevated nature of those who devote their lives to Limud HaTorah. For example, the Passuk says: “Yafyafisa M’Bnei Adam Hutzak Chein B’Sifsosecha.” The Talmidei Chachamim are more beautiful than those whose days are filled with the pursuit of “Chayei Sha’ah”, because Halcha, referred to as “Chein”, flows from their lips.

Later, the Passuk speaks about the splendor of the Talmidei Chachamim, which stems from their singular focus: “Chagor Charbecha Al Yarech Gibor”, they engage in the “Mechalmta Shel Torah”, and that is “Hodcha V’Hadarecha”, their beauty and glory. The praise and adulations for this privileged class continue likewise throughout the Perek.

While many of the Pessukim are written plainly, and can be understood through the approach that Rashi establishes throughout, some employ metaphor and therefore require more explanation. One such Passuk is found in right in middle of the Perek.

The Passuk says: “Mor V’AHolos Kitzios Kol Bigdosecha”. If taken literally, through the lens of Rashi, these words would mean that the clothing of the Talmid Chacham is made of Mor, Aholos and Kitzios, all of which are sweet-smelling plants. This is obviously difficult to understand, and Rashi, therefore, explains that the Passuk refers to the scent of the clothing worn by the Talmidei Chachamim, which is very sweet.

While we can now perhaps understand the meaning of the Passuk, we must still understand its intent: why are the clothes of the Shoshanim said to have this sweet smell?

Sforno takes a slightly different approach, explaining that the word “Bigdosecha” is not to be taken literally, but rather refers to Maasim Tovim. In this understanding, the Passuk is telling us that the actions of the Talmid Chacham are fragrant and alluring. We can understand why this is true, but again, we must understand why the Passuk is written in this way: why did Bnei Korach choose to speak about the Talmid Chacham—be it his clothing or his actions—in this way?

There is a Gamara that mentions these words in something of a different light, that can perhaps allow us to uncover some of their meaning.

The Yerushalmi, at the beginning of Peah, discusses the fact that a person can change the outcome of his life in an instant: “Harei She’Adam Rashah Gamur Kol Yamav U’Bisof Asah Teshuva HKBH Mikablo…” If one is a Rasha his entire life, and then does Teshuva before he leaves the world, Hashem accepts him. R’ Yochanan adds to this Memra: “V’Lo Od Elah Kol HaAverios SheAsa Hen Nechshavin Alav K’Zichuyos…” Not only is his Teshuva accepted, but his Aveiros turn into Zechuyos. The proof cited by R’ Yochanan for this concept is this Passuk: “Mor V’AHolos Kitzios Kol Bigdosecha”. In this Drasha, the word Bigdosecha is understood to come from the word “Boged” which means “your treacheries”. R’ Yochanan is therefore explaining that this Passuk teaches that a person’s Bogdos, his actions against HKBH, can turn into the most fragrant Zechuyos.

Here too we see a concept of Maasim Tovim having an attractive scent—as Sforno explained in Tehillim. How can we understand this idea? Why does the Passuk speak about the clothing, which may refer to the actions, of the Talmidei Chachamim as having a fragrance, and why does the Yerushalmi imply that the same is true of the Aveiros of one who does Teshuva—why is their transformation into Zechuyos tied to their aroma?

In addition, we must understand why it is the Bnei Korach specifically who uses this terminology. Why are they the ones that speak about Maasim Tovim in terms relating to fragrance?

In order to answer these questions, we may turn to the highest and best use of fragrances, the Ketores HaSamim, in which at least some of the items mentioned in this Passuk are included. Maybe, if we understand the meaning and message of the Ketores, we can better understand the reference to scents made in this Passuk.

As we know, the Ketores plays an important role in this week’s Sedra, as it is through this Avodah that Korach V’Adaso met their end. There is, however, a simple question that presents itself when learning these Pessukim: why Ketores? Why not have each of the Adas Korach bring a Korban Olah and see which is accepted? Why was the Ketores chosen specifically?

The Medrash in Bamidbar Rabba seems to address this question, telling us that Moshe told Korach that since he sought Gedulah, he would be given the “Tashmish HaChaviv M’Kulam”, the most beloved Avodah, as a trial. The Medrash goes on to tell us that the Ketores is “Chaviva MiKol HaKorbanos”, but also contains elements of the “Sam HaMaves”. It was this Avodah that Korach was given, and it was the Ketores that brought destruction upon him and his entire Eidah.

How can we understand this Medrash? Why is the Ketores, in fact, the “Tashmish HaChaviv M’Kulam”, and why did this quality apply to the test that Moshe gave Korach? In addition, what does it mean that the Ketores, which is “Chaviva MiKol HaKorbanos”, includes the Sam HaMaves? How are we to understand the meaning of the Ketores in this light?

R’ Shimshon Pincus, in Tiferes Torah on Parshas Korach, explains the secret of the Ketores on a very deep level in a way that only he can.

First, he establishes a key difference between the Ketores and any other Korban. The main part of any regular Korban is the Zrikas HaDam—when the Kohen sprinkles the blood of the Korban upon the Mizbeach, its purpose is realized. This is because Korbanos symbolize Mesiras Nefesh: rather than experience the physical punishments we deserve for our Aveiros we bring Korbanos, allowing the animal to take our place, so to speak.

Ketores is different—there is no Avodas HaDam, only the fragrance emitted when this unique blend of aromatics is burnt. What then is the symbolism?

R’ Shimshon explains that the sense of smell is singular in that only human beings can benefit from a fragrant odor. Animals use smell to identify other beings or places, but only humans are capable of enjoying a good scent. This is not coincidental: it is because the enjoyment of Reiach, smell, is tied directly to the Neshama. This can be seen in a statement made by the Gemara in Brachos about Reiach: it is “ Davar SheHaneshama Nehenis Mimenu V’Ain HaGuf Neheneh Mimenu”, something that only the Neshama and not the Guf have Hana’ah from.

Reiach, then, is not just one of five senses, but rather it symbolizes all the Ta’anugim, worldly enjoyments, that HKBH put into the Briah. Rieach, that most lofty of enjoyments, the one that nourishes our Neshama, represents all the physical enjoyments that are available to us, and must, of course, be used wisely.

Based on these concepts, R’ Shimshon explains the message of the Ketores.

There is a famous saying that compares the Mesiras Nefesh of dying Al Kiddush Hashem to the sacrifice needed to live Al Kiddush Hashem. The Avodas HaMikdash can be understood in this light as well. Korbanos exhibit our willingness to lose our lives in the service of Hashem—be it for Kaparah or to become closer to Him—but the Ketores represents our desire to elevate our daily existence to enhance Kvod Shamayim. The Ketores exhibit our willingness to devote that which may seem mundane and unrelated to Kedusha, our physical enjoyment, to our Avodas Hashem, ensuring that all our worldly pursuits be classified as “Davar SheHaneshama Nehenis Mimenu”.

We can now understand why the Ketores includes the Sam HaMaves: if one does not properly subsume the message of the Ketores, he is doomed to lead a life in which the pursuit of physical enjoyment trumps all—an existence akin to death itself.

This also allows us to understand why the Ketores is “Chaviva MiKol HaKorbanos”, for it represents not only a willingness to die Al Kiddush Hashem, but our desire to live Al Kiddush Hashem.

Korach and his followers wished to supplant Moshe and Aharon, claiming: “Kol HaEidah Kulam Kedoshim”, but this was not the case. They had not integrated the lessons of the Ketores into their lives to the extent that Moshe and Aharon had and this would be seen in the “Tashmish HaChaviv M’Kulam”. The Ketores of Aharon, who was completely removed from Taanugei Olam HaZeh, would be accepted, and theirs would not. When one attempts this Avodah without the intention of devoting his life to Kiddush Hashem, the Sam Hamaves that is incorporated into the Pitum HaKetores is activated, and disaster ensues.

The Bnei Korach, witness to these events, appear to have learned this most important lesson. They refer to Talmidei Chachamim, as having the aroma of Ketores, "Mor V’AHolos Kitzios Kol Bigdosecha”, for they have abandoned the pursuit of Taanug in order to devote themselves to Kedusha.

Similarly, R’ Yochana tells us that if one does Teshuva, and turns his life from one of physical obsession to one of Kedusha, he too will enjoy the Reiach of “Mor V’AHolos Kitzios”. The Aveiros that he did when he was not concerned with achieving a Davar SheHaneshama Nehenis Mimenu, are transformed into Zechuyos with the most fragrant Reiach, as he takes his place among the sweet-smelling Shoshanim.