Burning Desire

Kapital 66 begins with the words “Lamenatzeach Shir Mizmor Horiu L’Elokim Kol HaAretz”, and there are two ways to understand its purpose. Radak explains that this Mizmor was written for the future, to be sung at the time of Kibutz Goliyos. At that time of sublime Simcha, we will raise our voices, encouraging other to join us in praising Hashen, as we witness true Nissim V’Niflaos. Sforno, however, sees the Perek a little differently. He explains that the Mizmor is meant as a Teffilah for the Bnei HaGolah to be Mispallel for the Geulah. According to both approaches, however, the crux of the Pessukim is the same, as they speak of the Nissim and realities of Geulah, whether retrospectively or in anticipation.

The Mizmor begins by urging us to sing the praises of Hahsem, “Zamru Kevod Shemo”, and Radak explains that while the name of HKBH is Mevuzah during the long Galus, the advent of Geulah will restore Kvod Shamayim, giving us reason to sing the Shevach V’Hoda’ah that appears in the following Pessukim. Malbim further notes that these Shevachim can be divided into four sections.

First, the Pessukim speak about the “Hanhagas Hasehm HaKlalis”, the Hanhagah of HKBH in the Teva. For example, Rashi explains that when Dovid Hamelech writes “Imru L’Elokim Ma Nora Ma’asecha”, it refers to the fact the will of Hashem can be carried out through any part of the Teva: Cherev, Ra’av or Berakim. Similarly, we call to those around to recognize the Gadlus of HKBH though the Briah: “Lechu U’Reu Mifalos Elokim Norah Alilah…”

The next section speaks about the fact that HKBH can also bring the Yeshua through means other than Teva: “Hafach Yam L’Yabasha B’Har Yaavru B’Regel”. Sforno explains that these words refer to the prime examples of this Hanhaga: Krias Yam Suf and Krias HaYarden. We are also reminded that this Hanahaga exists even when it is not seen: “Moshel B’Gevuroso Olam…”

The Pessukim then turn to the Umos HaOlam: “Barchu Amaim Elokeinu…” Rashi explains that we urge the Umos to praise HKBH as they have seen that although we were under control for so many years, “Ainchem Yecholim L’Hashmid Osanu”, we have survived as a nation. We have been tested, smelted like silver, but that has only served to refine us: “Ki Bechantanu Elokim Tzeraftanu K’Tziraf Kesef.” Indeed, “Boanu B’Esh U’Bamayim”, we have gone through fire and water, “VaTotzienu L’Revaya”, we have emerged each time.

The final section in this Perek is said from the perspective of Bnei Yisroel, and contains very broad Shevach: “Esapra…Asher Asah L’Nafshi.” These Pessukim speak about the fact that HKBH answered our Teffilos, looking past our inequities, allowing us to reach our Yeshua, a theme that can be seen in the final Passuk: “Baruch Hashem Asher Lo Hesir Tefilasi V’Chasdo M’Iti”.

Within the section that speaks to the Umos HaOlam, Dovid Hamelech not only discusses the difficulties encountered at their hands, but the way in which we will thank HKBH for the ultimate Hatzalah: “Avo Beisecha B’Olos”. When the Geulah HaAsida is complete, we will be Zoche to return to the Mikdash and bring Korbonos to thank Hashem for the Chesed we have received. In addition, we will have the opportunity to fulfill the promises made during Galus: “Ashalem Lecha Nidarai Asher Patzu Sefasai V’Diber Pi B’Tzar Li.”

As part of this expression of hope, Dovid even details the Korbanos that we look forward to bringing: “Olos Mechim A’Alech Lecha”. We will bring Olos that are fattened and therefore desirable to the Mizbeach, as well as Elim, Bakar and Atudim—rams, cattle and goats. This Passuk seems to list the various animals that will be brought as Korbanos, but there is an interesting Lashon in the Passuk: “Ketores Elim”. As we know, there is an Avodah of Ketores in the Mikdash, but that is different than the animals that are brought as Kornbanos—what is “Ketores Elim”?

Radak, perhaps sensitive to this question, explains the words “Ketores Elim” as “Haktaras Chelvi Eilim”. There were certain parts of each Korban that are burnt upon the Mizbeach, and so the words “Ketores Elim” can refer to those, and specifically to the fats known as Chelev, which are Assur to eat and are always therefore brought on the Mizbeach. The Pirush of Radak explains the word “Ketores” without any connection to the Pitum HaKetores that is brought each day, answer our question, but Chazal seem to take a different approach.

Although most of Parshas Titzaveh speaks about the Bigdei Kehuna, the final Pessukim are devoted to the Ketores, including the Tzivuy to build the Mizbach HaKetores, as well as a description of its Avodah. The Medrash Tanchuma, on these Pessukim, speaks about the Ketores, bringing a number of Memeros regarding its special nature, including the following: “Chavivah HaKetores Lifnei HKBH Teda Lecha SheHarei Dovid Nisaveh L’Haktir Ketores”. The Ketores must be particularly beloved to HKBH, because Dovid Hamelech desired to bring it, as we see in the Passuk in Tehillim: “Olos Mechim A’Alech Lecha Im Ketores Elim”.

The Medrash is clearly connecting the words “Ketores Elim” to the regular Avodas HaKetores brought on the Mizbach Ketores. How can we understand this? If Dovid desired to bring Ketores, because it is Chaviv to HKBH, why does he refer to Ketores Elim? The Keotres to which the Medrash refers is in no way related to Elim—how can we understand these words in context of the Medrash?

Even the statement of the Medrsh is difficult to understand: what does it mean that the Ketores is Chaviv to HKBH and why do we prove that from Dovid’s desire to bring it? As we have seen, the Passuk is not speaking about the lifetime of Dovid Hamelech, rather it would seem that he is Nisaveh L’Haktir Ketores in the future, L’Asid Lavo. What does this tell us about the Ketores and specifically the way that Dovid Hamelech expresses this desire?

Perhaps we can answer these questions by explaining that the approach of Radak is not divergent from that of the Medrash, but rather complimentary. To do so, we must understand Haktaras Chelavim, the Avodah mentioned by Radak, on a deeper level.

In Parshas Vayikra the Torah tells us about two parts of each animal that cannot be eaten: “Kol Chelev V’Chol Dam Lo Tochelu”. Both the Chelev, specific fats, and blood are Assur B’Achila, but there are two differences between them. First, when it comes to Korbanos, all the Chelev is burned on the Mizbeach but while some of the Dam is sprinkled upon the Mizbeach, the rest is spilled out. In addition, the Torah tells us why we may not eat Dam, “Ki HaDam Hu HaNefesh”, but never mentions a reason for the Issur Achila that applies to Chelev. If the two are indeed so different from one another, why does the Torah seem to connect them in this Passuk, which would seem to establish a link between them?

Maharal, in a Drasha L’Shabbos HaGadol, explains that Dam and Chelev are mentioned in the same Passuk because they are indeed connected to one another: just as the Dam is the Nefesh, the Mekor of all Ruchnias within a physical being, the Chelev is the source of the Gashmi, the Guf. He notes that the word Chelev is used in Parshas Korach in an unrelated way, “Kol Chelev Yitzhar V’Kol Chelev Tirosh”, and there the Torah also refers to them as “Reshisam”. The Raishis of a particular item does not only mean the first, or choicest, but really its essence and purpose. The Chelev of an animal, therefore, represents the Raishis of its Guf, the pinnacle of its physical existence.

Just as Dam cannot be consumed by human because it is the essence of Ruchnias, explains Maharal, so to the Chelev, the Raishis of the Guf, is outside the realm of human consumption. This is why these two items, Dam and Chelev, are mentioned together: their Issurei Achila come from the same ideal. Both Dam and Chelev are appropriate only for Gavoah, and not for mere human Achila—though for almost opposite reasons—and they are linked in this way.

The difference between the way the Dam and Chelev are used, however, highlights an important point. We take the Chelev, which is the epitome of the Guf, and burn it upon the Mizbeach, serving it to the Kaviyachol, while the Dam, which is the epitome of Ruchnias, is spilled out. One might assume that the opposite would be the case, but this is perhaps the message.

The Chelev represents the Raishis of the Guf, and it is used in the Avodah to a greater extent than the Dam. This teaches us that if we harness our physical existence in the service of HKBH we create the greatest Reyach Nichoach possible. Rather than assuming that the Ruchnias part of our lives is set aside for HKBH and the physical, the Gashmi, is our realm, we must use our physical talents, abilities and activities as part of our Avodah, mimicking the Raishis HaGuf, which is itself brought upon the Mizbeach.

Perhaps, based on this, we can explain the Medrash and the Passuk.

The Mechilta in Parshas Vayishlach tells us that Ketores was one of three things that people mistakenly thought were harmful, when in fact the opposite is true. Bnei Yisroel saw that Nadav and Avihu were Niftar because they brought Ketores and assumed that it was something that brought destruction but were later proven wrong when the Ketores stopped the Mageifa, bringing Refuah to Klal Yisroel.

This is why the Ketores is the Chaviv Lifnei Hashem, for it shows the ability to turn even that which seems destructive into a Korban with unbelievable Kochos. If used incorrectly, the Ketores brings Peronios, but if used the way it is intended, it is Chavivin M’Kol HaKorbanos.

Dovid Hamelech understood the message of the Ketores, and wished to pass it on to us, as a tool for survival while in Galus. Lest we think that we are so far removed from Ruchnias that we cannot bring Nachas Ruach to HKBH, Dovid tells us that we will one day bring Ketores Elim, making reference to the Haktaras Chalavim. Those Korbanos will remind us that it was our ability to elevate our Ruchnias, to take the Chelev and use it in the Avodah, which allowed us to emerge from Galus.

We cannot bring Ketores, but we can be Maktir our Chelev. We can take that which seems base and mundane, and use it for the ultimate good. In this way, we are using the message of the Ketores to create Nachas Ruach for HKBH, ensuring that one day soon, we will be able to sing aloud Baruch Hashem Asher Lo Hesir Tefilasi V’Chasdo M’Iti.