A thought on Parshas Titzaveh
"...l'rei'ach ni'cho'ach l'HaShem..."
"...a pleasing fragrance for HaShem..." (29:41)
The ritual order in the mikdash and the garments and procedures have been described in both this week's parsha and in Terumah, which we studied last week. The image which the Torah gives about the sacrificial offerings is a sensory image, with this frequently repeated phrase about "rei'ach ni'cho'ach." It is important to gain perspective on this notion that HaShem would regard the offerings as a pleasing fragrance, or as emanating a aroma that was satisfying. We always run from imagery which might imply any corporeal quality to the Divine, yet the Torah itself depicts the offerings as "a pleasing fragrance for HaShem." Somehow, that does not smell quite right...
The Ralbag takes the position that the verse means something different. Picture this: day after day, the kohen is clad in his ritual garb, attentive to the details of the avoda, where timing and precision are essential, and utter devotion to the rules is imperative. That is a lot of work. That is a lot concentration. The mind is channeled into following the structure of the service, and the body is driven to perform that service swiftly and exactly.
That intensity can become cerebral, and physical, for it is demanding on both of those facets of the kohen's skill. Yet, it still needs to be a "religious experience." HaShem is involved with this service, for it is to Him that we call out in our many forms of shares and avoda (as we learned two weeks ago on Parshas Mishpatim). With intensity comes the risk of losing sight of the objective. Whom we serve is as important as how we serve. The kohen needs to use this daily process as a means of growing and developing in his personal connection with the Divine. He is serving as an agent for whomever has offered the sacrifice, but it is his own task to utilize his avoda as a personal and spiritual means of communicating with the Above.
It is for this reason, suggests the Ralbag, that the verse encourages the kohen to take note of the fragrance. It is a rich and pleasing fragrance. He is not supposed to hold his breath and cannot, while serving, hold his nose (for the Talmudists out there, ponder Talmud Bavli Pesachim 26a). This is why the Torah says that amidst all of the ritual, the kohen should also notice that what he is doing is generating a nice fragrance. That sensory jolt is a means of pushing his focus upward, to be cognizant of HaShem. The verse, thus, is to be read as,
"l'rei'ach ni'cho'ach...l'HaShem: a pleasing fragrance to direct the kohen to HaShem."
The emphasis here is not that the fragrance is "for HaShem" but for the kohen to direct his inner focus towards HaShem. The Ralbag adds that earlier (28:35) when we hear about the bells which tingle on the robe of the kohen gadol, we learn the same theme. While there are a number of views in the mefarshim rishonim (covered in my parsha thoughts a number of years ago), the Ralbag opines that when we ponder the question of "for whom those bells toll", the answer is that they toll for the kohen gadol. Amidst his highly focused ritual, he too needs a reminder of where to direct his focus. He is given an audible jolt to focus inward, and then direct his avoda above and beyond.
When we recite our prayers, and we sway and chant, we too may need an occasional jolt in order to determine the ascendant direction we need adopt in channeling our avoda. This Shabbos is a fine time to try this. Have a fragrant and good Shabbos. D Fox
"...a pleasing fragrance for HaShem..." (29:41)
The ritual order in the mikdash and the garments and procedures have been described in both this week's parsha and in Terumah, which we studied last week. The image which the Torah gives about the sacrificial offerings is a sensory image, with this frequently repeated phrase about "rei'ach ni'cho'ach." It is important to gain perspective on this notion that HaShem would regard the offerings as a pleasing fragrance, or as emanating a aroma that was satisfying. We always run from imagery which might imply any corporeal quality to the Divine, yet the Torah itself depicts the offerings as "a pleasing fragrance for HaShem." Somehow, that does not smell quite right...
The Ralbag takes the position that the verse means something different. Picture this: day after day, the kohen is clad in his ritual garb, attentive to the details of the avoda, where timing and precision are essential, and utter devotion to the rules is imperative. That is a lot of work. That is a lot concentration. The mind is channeled into following the structure of the service, and the body is driven to perform that service swiftly and exactly.
That intensity can become cerebral, and physical, for it is demanding on both of those facets of the kohen's skill. Yet, it still needs to be a "religious experience." HaShem is involved with this service, for it is to Him that we call out in our many forms of shares and avoda (as we learned two weeks ago on Parshas Mishpatim). With intensity comes the risk of losing sight of the objective. Whom we serve is as important as how we serve. The kohen needs to use this daily process as a means of growing and developing in his personal connection with the Divine. He is serving as an agent for whomever has offered the sacrifice, but it is his own task to utilize his avoda as a personal and spiritual means of communicating with the Above.
It is for this reason, suggests the Ralbag, that the verse encourages the kohen to take note of the fragrance. It is a rich and pleasing fragrance. He is not supposed to hold his breath and cannot, while serving, hold his nose (for the Talmudists out there, ponder Talmud Bavli Pesachim 26a). This is why the Torah says that amidst all of the ritual, the kohen should also notice that what he is doing is generating a nice fragrance. That sensory jolt is a means of pushing his focus upward, to be cognizant of HaShem. The verse, thus, is to be read as,
"l'rei'ach ni'cho'ach...l'HaShem: a pleasing fragrance to direct the kohen to HaShem."
The emphasis here is not that the fragrance is "for HaShem" but for the kohen to direct his inner focus towards HaShem. The Ralbag adds that earlier (28:35) when we hear about the bells which tingle on the robe of the kohen gadol, we learn the same theme. While there are a number of views in the mefarshim rishonim (covered in my parsha thoughts a number of years ago), the Ralbag opines that when we ponder the question of "for whom those bells toll", the answer is that they toll for the kohen gadol. Amidst his highly focused ritual, he too needs a reminder of where to direct his focus. He is given an audible jolt to focus inward, and then direct his avoda above and beyond.
When we recite our prayers, and we sway and chant, we too may need an occasional jolt in order to determine the ascendant direction we need adopt in channeling our avoda. This Shabbos is a fine time to try this. Have a fragrant and good Shabbos. D Fox
posted by Rabbi Dr. Fox at 8:27 AM
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