The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: smell

Wherever the Preparation of the Incense is Uttered with Intention and Heartfelt Devotion No One can be Harmed

“Rabbi Zutra son of Tovi’ah said in the name of Rav: From where do we learn that a blessing should be said over sweet aromas? Because it says, Let all that has breath praise Yah (Psalms 150:6). What is that which gives enjoyment to the soul and not to the body? You must say that this is fragrance” (BT Berakhot 43b).

“Three things restore one’s mind: sounds, sights, and smells” (BT Berakhot 57b).

“Whoever smelled the smoke, as a column rose from the smoke-raiser [in the Temple], became cleansed of heart, refined in radiant joy to serve his Lord. The filth of the evil impulse disappeared from him, leaving him with only one heart toward his Father in heaven [cf. M Berakhot 9:5]; for incense actually disintegrates the evil impulse in all aspects… nothing in the world breaks the Other Side except incense.

Come and see what is written: Take the fire-pan and place fire upon it from the altar and put in incense. Why? For the fury has gone forth from before YHWH, the plague has begun! (Numbers 17:11). For look, nothing breaks that side except incense, since nothing is as beloved to the blessed Holy One as incense! Consequently, it can eliminate sorcery and evil elements from the home. If the fragrance and smoke of incense prepared by people for that purpose has the power to eliminate, all the more so [holy] incense.

This matter is an established decree before the blessed Holy One: Whoever contemplates and reads every day פִּטּוּם הַקְּטֹרֶת (Pittum ha-Qetoret), Preparation of the Incense, will be saved from all elements of sorcery in the world, from all mishaps, evil fantasies, and pestilence. He will not be harmed that entire day, for the Other Side has no power over him—but he must focus his intention on it.

Rabbi Shim’on said, ‘If human beings knew how exalted the Preparation of the Incense was in the eyes of the blessed Holy One, they would take every single word and raise it as a crown upon their heads, like a crown of gold. Whoever engages in the Preparation of the Incense and concentrates upon it every day has a share in this world and in the world that is coming. Pestilence will disappear from him and from the world, and he will be delivered from all judgments and all evil aspects of this world, from the judgment of the alien kingdom, and even from the judgment of Hell….

The Preparation of the Incense is more beloved than all rituals and devotions in the world. Even though prayer is most exalted of all [the commandments], the Preparation of the Incense is precious and beloved to the blessed Holy One.

Come and see: What is the difference between prayer and the Preparation of the Incense? Prayer was instituted to replace the sacrifices that Israel used to offer [in the time when the Temple stood], and none of those sacrifices that they offered was as important as the incense. Furthermore, what is the difference between this and that? Well, prayer is restoration, restoring as needed. Incense does more: restoring, forging links, and producing radiance greater than all. What is that? Removing filth and purifying the Dwelling—all is illumined, restored, and linked as one. Therefore we must remove filth from the world, thereby restoring all, every single day—like that beloved offering, in which the blessed Holy One delighted” (Zohar 2:218b–19a).

And YHWH said to Moses, “Take you the סַמִּים (samim), fragrances, balsam and onycha and galbanum, fragrances, and clear frankincense, equal part for part shall it be. And you shall make of it incense, a perfume compound, perfumer’s work, tinctured with salt, pure, sacred. And you shall pound it to fine powder and place some of it before the Ark of the Covenant in the Tent of Meeting where I shall meet you. Holy of holies it shall be to you (Exodus 30:34–38).

And Aaron shall burn upon it the aromatic incense morning after morning, when he tends the lamps he shall burn it. And when Aaron lights the lamps at twilight he shall burn it, a perpetual incense before YHWH for your generations. You shall not offer up on it strange incense (Exodus 30:7–8).

“The Rabbis taught: How was the incense prepared? It weighed 368 manehs, 365 corresponding to the number of days in a solar year, a maneh for each day, half to be offered in the morning and half in the afternoon, and three additional manehs from which the High Priest took handfuls on Yom Kippur. These were put back into the mortar on the day before Yom Kippur and ground again very thoroughly so as to be extremely fine. The incense contained eleven kinds of spices [אֲדֹנָי (Adonai), Lord, times eleven equals הַקְטֹרֶת (ha-qetoret), the incense]: balsam, onycha, galbanum and frankincense, each weighing seventy manehs; myrrh, cassia, spikenard and saffron, each weighing sixteen manehs; twelve manehs of costus, three of aromatic bark; nine of cinnamon; nine kabs of Carsina lye; three seahs and three kabs of Cyprus wine. If Cyprus wine was not available, old white wine might be used. A quarter of a kab of Sodom salt, and a minute amount of smoke-raising herb. Rabbi Natan the Babylonian says: also a minute amount of Jordan amber. If one added honey to the mixture, he rendered it unfit for sacred use. If he omitted any one of its ingredients, he is guilty of a capital offence.

Rabban Shim’on son of Gamliel says: ‘Balsam’ refers to the sap that drips from the balsam tree. The Carsina lye was used for bleaching the onycha to improve it. The Cyprus wine was used to soak the onycha in it to make it pungent. Though urine is suitable for this purpose, it is not brought into the Temple out of respect.

It was taught, Rabbi Natan says: While it was being ground, another would say הָדֵק הֵיטֵב הֵיטֵב הָדֵק (hadeq heitev, heitev hadeq), ‘Grind carefully, carefully grind,’ because the [rhythmic] sound is good for [those who grind] spices. If it was mixed in half-quantities, it is fit for use, but we have not heard whether this applies to a third or a quarter. Rabbi Yehudah said: The general rule is that if it was made in the correct proportions, it is fit for use even if made in half-quantity, but if he omitted any one of its ingredients, he is guilty of a capital offence” (BT Karetot 6a).

“It was taught, Son of Qappara says: Once every sixty or seventy years, the accumulated surpluses amounted to half the yearly quantity. Son of Qappara also taught: If a minute quantity of honey had been mixed into the incense, no one could have resisted the scent. Why did they not put honey into it? Because Torah says, For you shall not turn to smoke any leaven nor any honey from it as a fire offering to YHWH (Leviticus 2:11)” (JT Yoma 4:5).

And Moses said to Aaron, “Take the fire-pan and place fire upon it from the altar and put in incense and carry it quickly to the community and atone for them, for the furry has gone out from before YHWH, the scourge has begun.” And Aaron took as Moses had spoken, and he ran into the midst of the assembly, and, look, the scourge had begun against the people, and he put in incense and atoned for the people. And he stood between the dead and the living, and the scourge was held back (Numbers 17:11–13).

“The Angel of Death confided his secret to him [Moses], for it is said, and he put in incense and atoned for the people (Numbers 17:11); and it is said, And he stood between the dead and the living, [and the scourge was held back] (ibid. 13). Had he not told it to him, where had he known it? [Since this act of intervention to save the people is not dictated by God but is a device Moses on his own initiative orders Aaron to implement]” (BT Shabbat 89a).

Take the fire-pan… and put in incense (Numbers 17:11)—a specific fire-pan [since the noun has the definite article]. [However,] it does not say and put in the incense. The intelligent will understand [i.e., the burning of incense was a sanitary technique used to drive off the plague]” (Ibn Ezra, Perush al ha-Torah).

“What atonement is there which obtains evenly for oneself, his household, his brethren, the priests, and the whole assembly of the house of Israel? It is the burning of the incense. But does the incense obtain atonement?—indeed, for Rabbi Ḥananiah cited: We learn that the incense obtains atonement for what was said: And he put in incense and atoned for the people (Numbers 17:12). And the school of Rabbi Yishma’el taught: Why does incense obtain atonement for evil speech? Let that which is in secret [i.e., since none but the high priest may enter the Holy of Holies] come and obtain atonement for what is committed in secret!” (BT Yoma 44a).

“Rabbi Aḥa traveled to כְפַר טַרְשָׁא (Kefar Tarsha), Clod Village; he arrived at his inn. All the town’s residences spoke in hushed tones about him, saying, ‘A great man has arrived here. Let us go to him. They went to him. They said to him, ‘Is the master’s heart anguished by the destruction?’ He said to them, ‘What do you mean?’ They said to him, ‘For seven days, a plague has been hovering over the town. Each day it grows stronger and does not desist.’ He said to them, ‘Let us go to the synagogue and implore mercy from the blessed Holy One.’

While they were walking, [some people] arrived and said, ‘So-and-so and so-and-so have died, and so-and-so and so-and-so are about to die.’ Rabbi Aḥa said to them, ‘Now is not the time to stand by—the hour is pressing! Rather, set aside forty of the most righteous people, in four groups of ten, and I with you; ten for one corner of the town, ten for another corner of the town, so on for the four corners of the town; and recite with soulful devotion the passages of the aromatic incense that the blessed Holy One gave Moses, accompanied by the passages of the sacrifices [cf. BT Shabbat 89a].’

They did so three times—and passed through all four directions of the town, reciting accordingly [cf. M Makkot 3:2: ‘These are liable to be flogged: … one who mixes the ingredients for the [anointing] oil, or the ingredients for the incense’; Zohar 2:219a: It is forbidden to burn incense anywhere else except in the fire-pan (of the Temple)]. Afterward, he said to them, ‘Let us go to those verging on death. Set aside [other righteous people] for their houses and let them recite in a similar fashion. When you finish, recite these verses loudly three times: Moses said to Aaron, ‘Take the fire-pan and place fire upon it…’ (Numbers 17:11); Aaron took… (ibid., 12); He stood between the dead… (ibid., 13).’

They did so and the plagued ceased. They heard a voice saying, ‘Secret striker, primal striker, wait on high; the judgment of heaven does not hover here, for they know how to nullify it.’

Rabbi Aḥa’s heart was faint. He fell asleep. He heard that they were telling him, ‘Just as you accomplished that, accomplish this! Go and tell them to return in teshuvah, for they are wicked before Me.’

He arose and returned them in complete teshuvah, and they accepted upon themselves never to desist from Torah; and they changed the name of the city to מָאתָא מַחְסֵיָא (Mata Meḥseya), Town of Compassion [cf. BT Ketubbot 4a; Horayot 12a; Zohar 1:72a, 94b]” (Zohar 1:100b–101b, Midrash ha-Ne’lam).

May my prayer stand as incense before You (Psalms 141:2).

“Come and see: Incense binds bonds, spreading joy from above and below. This eliminates death, accusation, and wrath, which cannot prevail in the world” (Zohar 1:230a, cf. Bahir §109).

“And when the highest point and the world that is coming ascend, they know only the aroma, as one inhaling an aroma is sweetened” (Zohar 2:239a).

No Voice Without Speech, No Speech Without Voice

“Voice, breath, word—רוּחַ קוֹדֶשׁ (ruaḥ ha-qodesh), Holy Breath [or: Holy Spirit]” (Sefer Yetsirah §10, cf. Psalms 51:13; Isaiah 63:10–11).

“Rabbi Shim’on said, ‘It is written: I was dumb with silence, stilled, bereft of goodness, my pain aroused (Psalms 39:3). This verse was spoken by Assembly of Israel, who is in exile. Why? Because voice conducts speech. When She is in exile, voice separates from Her, no word is heard, and so: I was dumb with silence. Why? Because I was stilled, bereft of goodness—for voice no longer accompanies Her, and Israel declares: To You, דֻמִיָּה (dumiyah), silence, is praise (ibid. 65:2). Who is silence? Praise, praise of David (Psalms 145:1), who turns silent in exile, voiceless. Rabbi Yitsḥaq said, ‘What does to you mean? Because of You, She is silent, for You abandoned Her” (Zohar 1:36b).

“This is because [Assembly of Israel] sinned in the matter of יָהּ (Yah), God, and God left the body [יָהּ (Yah), as it were, removed Himself from אֱלֹהִים (Elohim)], and [Assembly of Israel] remained אִלֵם (ilem), mute, without sight, hearing, smell, or speech [which are יהוה (YHWH)]. And the mystery of the matter is to be found in: נֶאֱלַמְתִּי דוּמִיָּה (ne’elamtti dumiyah)I was dumb with silence (Psalms 39:3). דוּמִיָּה (Dumiyyah), silence—דּוֹם (dom), silent, יָהּ (Yah), God [cf. Psalms 37:7; BT Gittin 56b]” (Zohar 3:221a, Ra’aya Meheimna Pineḥas).

“Expanding from the site of concealed thought, unknown, expanding and settling in the larynx, a site continuously gushing in the mystery of the spirit of life. It sought to expand and reveal itself further; thence issued fire, air, and water, merging as one. Jacob emerged, Consummate Man, a single voice issuing audibly. Hence, thought, having been concealed in silence, was heard revealing itself. Thought expanded further revealing itself, and this voice struck against lips. Then speech issued, consummating all, revealing all. It is perceived that all is concealed thought, having been within, and all is one. Once this expansion ripened, generating speech through the potency of that voice, then The House, in its being built (1 Kings 6:7). The verse does not read when it was built, but rather in its being built, every single time” (Zohar 1:74b).

“There is no voice without speech, and there is no speech without voicesurely, general needing particular and particular needing general.…

Come and see: Thought is beginning of all, and being thought, it is within, concealed and unknowable. As this Thought expands further, it approaches the place where spirit dwells, and when it reaches that place it is called Binah, Understanding, for it is not as concealed as at first, although it is concealed…. This voice conducts speech, conveying a word resignedly; for voice is released from the place of spirit and proceeds to conduct a word, issuing true words” (Zohar 1:246a).

Contemplation, is חָכְמָה (Ḥokhmah), Wisdom—a hint to the wise [inspiration is prior to conceptualizing the thought (Sullam), cf. Midrash on Proverbs 22:15: ‘A hint is sufficient for a wise man but a fool needs the fist’]. Ḥokhmah (Wisdom) arose in thought, which is Binah, since thought and contemplation are one, for Ḥokhmah (Wisdom) is known only through Binah (Understanding), and Binah is in the heart [the seat of understanding]. Thus thought is in the heart and contemplation is in the heart [cf. BT Berakhot 61a]” (Zohar 3:229a, Ra’aya Meheimna Pineḥas).