Parshas Titzveh: The Message of the Ketores

Parshas Titzveh: The Message of the Ketores The bulk of this week’s Parsha is spent on the Kohanim: the description of the various Bigdei Kehunah and the instructions for the process of anointing them. Then, at the very end of the Parsha is the description of the Mizbach Haketores, and the instructions for its construction. The addition of this section at the end of our Parsha seems out of place: last week, in Parshas Terumah, we learned of the construction of the Mishkan, and the instruction for all the other Kelim. Why did the Torah wait until now, at the end of Titzveh, to talk about the Mizbach Haketores? Further, it’s interesting to note that in the instruction of the Mizbeach HaChitzon the Torah tells only of its construction, not its use; that waits until Sefer Vayikra for the most part. But in our Parsha, the Passuk tells us not only how to make the Mizbach HaKetores, but also how to use it: Once in the morning, once in the evening. And the Torah goes even further: “Lo Sa’alu Alav Ketores Zarah” The Ketores that is brought must be made according to the specific “recipe” that the Torah will proscribe later on. Why is there so much detail specifically with regard to the Mizbach HaKetores? I heard a beautiful thought from R’ Zev Leff that may explain this. When we read a Parsha such as Titzaveh, it’s easy for the common person to get discouraged. Here’s a Parsha that for the most part applies to none of us: even when the Bais HaMikdash is rebuilt, only Kohanim can wear the Bigadim that are described. Only Kohanim can undergo the process of anointing. And the average Kohen has room to be discouraged, as there is extensive discussion of the Bigdei Kohen Gadol: that position is filled by one in a generation, surely the average Kohen Hedyot cannot dream of donning those vestments. It’s easy to read this Parsha and think: “Look at all the Mitzvos and Halachos I won’t ever be able to keep.” While this may be true in practice, it is certainly no reason to be discouraged. There are various levels in Avodas HaShem. Some people are able to do Mitzvos only “Shelo L’shma,” not purely for the sake of the Mitzvah, but because they desire reward in this world or the next, or they fear punishment for their misdeeds. Some Mitzvos are easier to do, or are more enjoyable to certain people, and so it is perhaps easier achieve a different level of Avodas HaShem, because we enjoy the Mitzvah and would do it even if not for the reward. The level of “L’shma” is difficult to attain: the idea of doing a Mitzvah, or refraining from an Averah, purely because it’s the the Ratzon HaShem, is difficult for us to even wrap our heads around. We may sometimes think we’re achieving this level, and some plain we may in fact do so, but totally removing ourselves from the equation is a very high level of Avodas HaShem. Part and parcel of “L’shma” explains R’ Leff is getting to a point where we want the Ratzon HaShem to be carried out and we don’t even care if we’re the ones doing it! Someone once asked the Rebbe R’ Zusha if he would want to switch places with Avraham Aveinu. His response was: “Why? There can only be one person fulfilling that Tafkid, what’s the difference if his name is Avraham or Zusha?” It’s not about each of us achieving a level of Avodas HaShem, or racking up “points” for Olam HaBa’ah. On a very high level, the fact that the Ratzon HaShem is being fulfilled is the only thing that matters. This is the message of the Ketores. What is Ketores? A blend of all different spices is mixed, according to exacting specifications, and then the entire thing is burnt and turns to smoke. In a departure from the usual practice, no part of this Avodah is retained for the Kohen: the entire Ketores is for Hashem. In addition, the Torah’s formulation of the Ketores cannot be changed one iota. Someone may come up with a blend that he thinks is more enticing, it smells sweeter and will be a better “gift” to Hashem; the Torah doesn’t want that. The recipe must be exact. This symbolizes our work on this world. We are a blend of different people, with different jobs and tafkidim in our lifetimes. We are the Simanim of the Ketores. The Ketores reminds us that in the end, all of our work is on behalf of Hashem, like the Ketores that rises to the heaven in a cloud of smoke. In fact, the Ketores includes Chelbonah, a foul smelling spice, because there are members of Klal Yisroel who may not smell quiet as sweet—they have a place too. The recipe is ordained by Hahsem, and it must not be changed: we all have a role. And maybe that’s why the Torah waited until the end of Titzveh to tell us about the Mizbach HaKetores, and why the Torah goes into details about the Ketores as well. We read a Parsha that may, in a sense, make us jealous of Kohanim. This jealousy may even be well placed: we too want to fulfil those Mitzvos, but they are reserved for the Kohanim. This may lead a person to a certain level of despair, or a deflated sense of his role in the world: “I can do a lot, but I’ll never retain that level.” The Ketores reminds us that this is not a reason to be discouraged. Yes, we may personally never fulfil those Mitzvos, but HaShem appointed the Kohanim to make sure the Avoda is accomplished. This realization should cause us much joy: the Ratzon HaShem can be done, and in the end that’s all that should matter to us.