In the last Aliyah of Parshas Tetzaveh we read about the commandment to build the incense altar for the Mishkan. The commentaries question why the altar's construction is not discussed in last week's Parsha together with the other Tabernacle vessels.

The mystics explain that the five primary vessels of the Mishkan correspond to the five senses. The sacrificial altar corresponds to the sense of touch (the sacrifices being a very physical service). The Shulchon, where the 12 loaves were placed each Shabbos, alludes to the sense of taste. The Menorah which gave illumination is like the sense of sight. G-d spoke to Moshe from between the Keruvim above the Ark representing the sense of sound. Finally the incense altar reflects the sense of smell.

The sense of smell is qualitatively different from the other 4. Whereas the other senses are considered physical and bodily (each to a differing degree), the sense of smell is ethereal and more intimately related to the soul. The Talmud teaches that only the Neshama benefits from fragrant spices (which is why we smell spices during Havdalah). Moreover our sages teach that the sin of Adam corrupted only the lower four senses, the sense of smell remained pure and untainted. The sense of smell represents the essential purity of the soul which cannot be corrupted no matter how severe our sins may be. For this reason the burning of the incense was the highest of the Temple services (and was the pinnacle of the Yom Kippur service of the High Priest). For this reason the incense altar stands alone.

Herein lies the Purim connection. The master Kabbalist - the Ariza"l, connected each of the 12 months of the year to a different part of the head. The month of Adar equates to the nose i.e. the sense of smell. The heroes of the Purim story, Mordechai and Esther, are also connected to the sense of smell. Esther's real name was Haddassa which means a myrtle, known for its fragrance. The Talmud finds allusion to Mordechai in the Torah in the pure myrrh (one of the 11 spices in the incense) which is translated in the Aramaic Targum as Mara Dachya (the same letters as the name Mordechai).

The decree against the Jewish people came as a result of their sinful desire to assimilate and gain acceptance into Persian society. In this way (as seen at Achashveirosh's banquet) one could not distinguish between Persian and Jew. However, this similarity was only in the superficial dimension of the body and lower dimensions of the soul. By gathering the Jews in prayer and repentance, Mordechai and Esther revealed the 'sense of smell' within their brethren, the incorruptible core of the Neshama. Once this spark was rekindled the decree was nullified and the Jewish people's salvation was secured.

One of the customs of Purim is to become drunk. This requirement is often misunderstood and abused. The Purim meal is not just another party. Our Purim celebrations express our joy in sharing a special relationship with G-d. The word used in the Talmud to describe becoming intoxicated is LiVesumi which literally means to become fragrant. Like the Jews of Shushan we must utilise Purim (and particular the festive meal and accompanying drinking) to reveal the essence of who we are and release the fragrance of our soul.

 

~ Rabbi Yoni Johnson

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