ODOR
Can something that smells bad, smell good?
A beautiful fragrance was maintained in the Mishkan. Every morning and evening the ketores, incense offering, was brought on the Golden Altar which was inside the Sanctuary. On Yom Kippur, the Kohein Gadol brought ketores into the Holy of Holies.
The pleasant aroma brought about honor for the Dwelling Place of the Almighty. A good fragrance satisfies the body and soul. The intention was that it would enhance the aura and reflect the extolled status of the Mishkan, relating to people via a means that would bring them pleasure and joy.[1]
An olah, elevation offering was brought from a herd, flock or birds on the Outer Altar. The Torah describes the procedure for each of the three options and concludes that they would bring forth, “reyach nichoach, a satisfying aroma, to Hashem.”[2] When birds were used, they were placed on the Altar with their feathers. The reason was that typically birds were brought by those who could not afford to bring better. Therefore, feathers were included to add substance to the gift.
The reality is that there is hardly a more repulsive smell than that of burning feathers. A pleasing fragrance was so important in the Mishkan. What could justify this action?
Adding the feathers spared the poor from embarrassment of bringing something small and insignificant. With that consideration, we could understand the need to add feathers even though the odor would be foul. What’s remarkable is that this offering also yields, “reyach nichoach, a satisfying aroma, to Hashem.”[3] The same terminology is used for the bird, as by the animal, to indicate that it is not the size and cost of the gift, but the intent, for the sake of Heaven.[4] Because it came with devotion, the fragrance was pleasing.
The Kohein was instructed to handle this gift discreetly.[5] Even with the feathers enhancing its size, a person might feel uncomfortable being seen bringing a lesser gift than others were presenting. A person is born in the image of Hashem. When a person cares for the honor of another individual, he is thereby caring for the honor of Hashem.[6] A person carries a Neshama, part of His Essence. The more someone realizes that, the greater would be the caring he would demonstrate towards others. Even someone who might be looked upon by some people as lesser than others, to Hashem He sees someone beautiful.
The soul is injected in man via his nostrils.[7] Smelling a fragrance invigorates the soul. That is why after Shabbos, we take besamim, spices, to invigorate our souls, satisfying our sense of smell, at a time that the neshama yeseira, extra soul of Shabbos, departs. The root of the word ketores, is the letters kuf, tes, reish, which spells ketar in Aramaic which means kesher, connection.[8] The ketores represented a link between man and Hashem. It is more than the fact that its production served to strengthen the bond. It identified the source of G-dliness in man. That understanding fortifies the connection of man to Hashem, as well as man to man.
Can we see something as pleasant, when it seems repugnant? What would we tolerate to spare someone shame? Are we limited to seeing others as physical beings or can we see them as holy souls?
Shabbat Shalom,
Rabbi Hershel D. Becker
[1] Sefer HaChinuch Mitzvah 103
[2] Vayikra 1:9, 13, 17
[3] Vayikra 1:17
[4] See Rashi Vayikra 1:17
[5] Ba’al HaTurim Vayikra
[6] Tomer Devorah Chapter 2
[7] Breishis 2:7
[8] Rav Menachem Recanati (1223-1290);Rabeinu Bachaye