On it [the altar] Aaron shall burn aromatic incense; he shall burn it every morning when he tends the lamps, and Aaron shall burn it at twilight when he lights the lamps – a regular incense offering before the Lord throughout the ages.
Perhaps there should be no wonder that Judaism does not incorporate incense during services. After all, we have no Temple and we do not sacrifice animals. But, should we not keep at least something...? I wish we could consider walking into a synagogue, filled with the sweet aroma of incense. I would not, however, want the aroma to be as strong as the Talmud describes to us in Yoma 39b;
The goats in Jericho [which is far from Jerusalem] used to sneeze because of the odor of the incense. The women in Jericho did not have to perfume themselves, because of the odor of the incense. The bride in Jerusalem did not have to perfume herself because of the odor of the incense. R. Jose b. Diglai said: My father had goats on the mountains of Mikwar and they used to sneeze because of the odor of the incense. R. Hiyya b. Abin said in the name of R. Joshua b. Karhah: An old man told me: Once I walked towards Shiloh and I could smell the odor of the incense [coming] from its walls.
Interesting enough, the use of incense (or ketoret in Hebrew) according to Exodus 30: 34-38 was a sacred act, which belongs only to the High Priest. No one but Moses got the formula for the mixture of the three precious spices combined with frankincense;
And the LORD said unto Moses, Take unto yourself sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense: of each shall there be a like weight: And you shall make it a perfume, a confection after the art of the apothecary, tempered together [salted], pure and holy: And you shall beat some of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with you: it shall be unto you most holy. And as for the perfume which you shall make, you shall not make to yourselves according to the composition thereof: it shall be unto you holy for the LORD.
The fascination of the ketoret in the Talmud extends to more than fifty different discussions in various tractates. There is an attempt to find meaning in the use of incense. I will list only a few examples.
One addresses the social and the religious framework of the People of Israel. While the Hebrew Bible tells us about four spices used for the ketoret, the Talmud in Kritoth 6b lists eleven ingredients; some fragrant spices as well as the foul-smelling galbanum, which itself acquired a pleasant aroma when combined with the other spices of the ketoret. So were the mixed spices as the symbol of the different kinds of people who join together, positively impacting upon one another;
Said R. Johanan: Eleven kinds of spices were named to Moses at Sinai. The verse says: "Take for yourself spices - balsam, onycha, galbanum, spices, and pure frankincense." If the Torah only meant that the four main substances should be taken and nothing else, it should simply have said, "Take for yourself balsam, onycha, galbanum and pure frankincense." The Torah uses the word spices (samim), repeated twice. This indicates that there were other spices. Said R. Huna: ‘Where is the text? Take unto thee sweet spices, at least two; balsam, and onycha, and galbanum, that makes together five; ‘sweet spices’ means another five, that makes together ten; ‘with pure frankincense’, which is one, that is together eleven.
Said R. Johanan: Eleven kinds of spices were named to Moses at Sinai. The verse says: "Take for yourself spices - balsam, onycha, galbanum, spices, and pure frankincense." If the Torah only meant that the four main substances should be taken and nothing else, it should simply have said, "Take for yourself balsam, onycha, galbanum and pure frankincense." The Torah uses the word spices (samim), repeated twice. This indicates that there were other spices. Said R. Huna: ‘Where is the text? Take unto thee sweet spices, at least two; balsam, and onycha, and galbanum, that makes together five; ‘sweet spices’ means another five, that makes together ten; ‘with pure frankincense’, which is one, that is together eleven.
In Berachoth 6b incense symbolizes prayer;
R. Johanan says: [Special care should be taken] also about the evening-prayer. For it is said: Let my prayer be set forth as incense before Thee, the lifting up of my hands as the evening sacrifice.
Lastly, according to Arachin 16a and Zevachim 88b the incense was used in the Tabernacle to atone for lashon hara – slander, when the speaker hides his true feelings from the subject of his criticism and the 'victim' has no awareness that someone is criticizing him.
The rabbis have given lots of thinking on the way worship works. They took the few verses from the Hebrew Bible and tried to add understanding to the hidden meaning of the practice. I wonder why we do not continue to explore. I am looking for more ways in which I can connect to the divine. I would like to connect to my ancestors and the way their spiritual means showed devotion to God through smoke and aroma. I would want my lungs to be filled with aroma during prayer. I wish I could rediscover the mystery of the ketoret as I get into the moment. But may I add that all of this without animal sacrifice, as I am not voting for this.
I loved you piece and thought I'd add some of my thoughts on the use of aroma in synagogues today. Here is an excerpt from my paper on re-envisioning synagogue spaces.
ReplyDeleteThe incense of the Tabernacle was an offering of scent through the medium of air. The incense was burned and produced large amounts of scented smoke. Situated at the apex of the Holy section, between the Menorah and the Table, the incense altar created a link through air between the distinct forces of gevurah and hesed while also producing a link between heaven and earth. The Zohar states “Incense forges links, produces light and removes impurity.” Scent is capable of cleansing a space. Scent refreshes and is restorative. Scent brings our awareness to the element of air.
We might consider introducing scent into the air of a sacred space. Today, a myriad of pure botanical oils are available in the marketplace. These oils are derived from trees, flowers, fruits and plants. Used medicinally since antiquity, each scent has certain physical properties that act on the body, mind, and soul. These oils can be dispensed through wooden wicks that require no fire and are thus usable on Shabbat and holidays. Additionally, since smoke is an irritant to people with breathing challenges, this simple technology is a friendly alternative. Essential oils like lemon or orange can be diffused to refresh the sanctuary. Different scents can be diffused for different days, expressing a particular desired quality. For example, lavender and chamomile are known to produce a relaxing effect on the body and might be used before a Shabbat evening service. Tree oils such as cypress or pine (found in Israel) would add a special atmosphere to a tu b’shvat service.
In an urban environment, where the scents in the street are often unpleasant, the introduction of natural botanical scents to a sacred space can be especially restorative. The opportunity to inhale the essence of oak, juniper, rose or jasmine heightens our awareness of the beauty of the physical world, while providing a deep sense of pleasure. Scent creates a bridge to the natural world, awakening us to the gifts of the earth. Pleasure through scent is a pathway for experiencing the Divine.
A lovely aroma fills the space of your writings, Ziona. The fragrance of a searching soul
ReplyDeleteand the spice of an ardent heart!
Blessings,
Galorya
Prayer is both a personal and communal experience. Although the rabbis have established formal ritual for prayer - it is not unchangeable, and it has become boring! Formal halachic prayer has become an impediment to true worship. We have to sit through those endless repetitions of archaic, and often poorly written, poems and supplications. The Reconstructionsists have been trying unsuccessfully for years to tweek the prayers to make them more meaningful. But they remain the same thousand year old archaic stuff. It's time for incense, and meditation, and whatever opens our heart and brings new meanings to our communications with God.
ReplyDeleteWith regard to the comment about urban smells - go to a shul with air conditioning!
Kaya;
ReplyDeleteYour detailed description of the actual spices/incense that could be used makes me want to go ahead and bring some to shul this Friday...:-)) Indeed, I would add that sage, used widely by Native Americans is cleansing as well. Thank you for this beautiful addition.
Galorya;
With my blessings to an added beautiful pearl that you provided here.
Bernie;
You have brought a very important dimention to the discussion; Should we stay away from "sameness" of prayer to make it less boring, or should we inovate as we go along and add our hearts into it?
This is one of the deep discussion our rabbi had; Keva - regularity and the Kavanah - intention during prayer.
I wonder what you can do to make it all exciting again? Perhaps bring a spice you like in your pocket and smell it during your prayer? OR perhaps talk to your rabii about it an see where he stands with incense. Thank you for your insights.