The Beautiful Fragrance of Individual Jewish Identities

The last Aliyah of Parshat Tetzaveh introduces us to the Mizbeach Hazahav, the golden alter upon which the ketoret, the aromatic spices, were offered. I can’t help but wonder: Nice to Meet You Mizbeiach Haketoret, where have you been until now? All of the other vessels of the Mishkan were introduced and described 4 chapters ago, in Parshat Terumah. Why is the Mizbeiach Hazahav introduced separately in the Torah so much later than all of the other vessels?

The Meshech Chochma explains (based on a Talmudic passage in Tractate Zevachim) that unlike the other keilim in the mishkan, the golden altar was not critical for the Temple service. You don’t technically require the golden altar in order to offer incense. In the absence of the Mizbeiach, the spices could be offered on the floor in the location of where the golden altar should have been.  This insight of the Meshech Chochma just sharpens the question: Why is the incense alter different than all other vessels in the Mishkan?

A pasuk by King David in Tehillim can help us answer this question. In Chapter 141 it says:

“My prayer shall be established like incense before You, the lifting of my hands as the evening offering.”

Ketoret symbolizes the personal relationship that man has with God. Like burning spices, one’s Jewish identity can be ethereal- we may not be able to see it or put our finger on it, but we cannot deny its presence and its impact. 

The major goal of the Mishkan and its vessels is to create a national focal point and to foster a national Jewish identity. The Mizbeiach Haketoret is mentioned separately because it serves as a reminder of the need we each have to also create a personal Jewish identity; our unique relationship with the Divine.

Maimonides in his Guide for the Perplexed wrote that the purpose of the ketoret was to create a beautiful fragrance for people to enjoy as they visited the Mishkan and, later, the Beit Hamikdash. Rabbi Moshe Schick, 19th century Hungarian Rabbi, explains that ketoret teaches us that our Jewish identities must be associated with pleasantness, meaning and inspiration.

Although it is written in last week’s Parsha, the blessing of V’Shachanti B’Tocham, that God will dwell amongst us, can only come to fruition when all of the Mishkan’s vessels, including the golden altar are constructed and appreciated. We are truly blessed when we carve out a personally meaningful Jewish identity while remaining a part of the collective.