קול רם – 30:7 “והקטיר עליו אהרן קטרת סמים בבקר בבקר בהטיבו את הנרות יקטירנה ”
“And upon it Aharon shall bring the spice-incense up in smoke, every morning, at his cleaning the lamps he shall bring it up in smoke.” We find that by the Hadlokas Haneiros of the Menorah and the bringing up the Ketores, that specifically Aharon himself should initially be the one to perform these two Avodos. The Menorah was K’neged the Torah Hakdosha, and from there the light went to all of Klal Yisroel. The Gemara in Bava Basra 25b tells us that if one wants to become wise, he should face south when being Mispalel Shemoneh Esrei, for the Menorah was in the south. These had a direct connection to Aharon Hakohen, as he was the Kohen Gadol and the leader of his generation (along with Moshe Rabbeinu). Therefore, the Torah commanded that Aharon himself should be the first one to kindle the Menorah, so that the “first” light should be superior, so that it never go out after that. In regards to the oil for the Menorah, the Posuk says 27:20, “ויקחו אליך” – and the Ramban there explains that the Torah is telling us that Moshe Rabbeinu himself was to check the oil that was going to be used for the Menorah to make sure it was good. Although there were many in Klal Yisroel who were qualified to check to ensure that the oil was kosher, like the Sanhedrin Hagodol and all the other judges, nonetheless, Moshe himself was to perform this action. The reason for this was that this was in respect to the first lighting, and this would have a great effect for all future lightings and what was supposed to come out of the lighting. Thus, the lighting was to be in the most optimal manner, on the highest level of Ruchniyos, and that is why Moshe Rabbeinu was to be the one to prepare the oil for it and ensure that it was perfect. After that, any Yid would be able to inspect the oil, as the rule is that עד אחד נאמן באיסורין, one Yid checking himself would be completely believed and relied upon. However, here we are speaking about the beginning, the first one, and thus, it needed to have Moshe and Aharon directly involved to bring forth the most Ruchniyos. The Inyan of the Ketores is about smell, and we find the Gemara in Sanhedrin says that the Melech Hamoshiach will smell and then judge. Rashi explains that the Melech Hamoshiach will smell the person, and just by smelling he will know who was right and who was wrong. Smell is a sense that cannot be seen by the eyes. There are people who are great in Limud HaTorah and they have great importance because of it, and one should not disregard this Torah, nonetheless, they are not Zoche to the Amitah Shel Torah. Yet there are others who have the “sense of smell” of the Torah. They learn much Torah, and they are Zoche to “smell” the Torah; they come to the Amitah Shel Torah, as the Gemara in Sanhedrin there tells us in regards to Dovid Hamelech that the P’sak Halacha was always like him, and there were others like Dovid Hamelech as well. They were Zoche to have the sense of “smell” of the Torah, and thus they came to the Amitah Shel Torah – therefore the P’sak Halacha was like them. Smell is like a טביעת עין, a visual recognition, which is greater than a Siman, a distinguishing mark, as the Gemara in Chulin 96a says – though it is a טביעת ריח, a smell recognition. Aharon Hakohen was Zoche to this, for he had Torah, and he also had the sense of ריח התורה. This was true of all the Kohanim Gedolim until the Bayis Sheini, that they were leaders of Klal Yisroel and they had the Torah and the ריח התורה as well. Every leader must teach Torah with purity, and to teach a proper Hashkafah. Especially in our generations, the leaders must teach Emunah in Hakodosh Boruch Hu, and how to imbue in Talmidim and Klal Yisroel at large to have Yiras Shomayim.
Now we can understand why specifically by Ketores there is a Remez to the sinners of Klal Yisroel, that they should be included amongst Klal Yisroel. There are times that there are sinners amongst Klal Yisroel, but they are not so severe, and they can be together with others in Klal Yisroel, meaning, that they don’t have a negative effect on others around them. However, there are times that there are sinners, that being around them can have a great detrimental effect on those around them. It can bring down the Ruchniyos of those who are around them. The Ketores teaches us that you should not bring them near, for by doing so it can cause great damage. Rather, just like the Ketores, it was the smell that was the point of it, and the smell was able to go far distances. So too one must seek to be Mekarev the sinners from afar. How does one do that? One can accomplish this by acting in the proper way and serving Hakodosh Boruch Hu, for that has a tangible effect upon the world, and will hopefully reach the sinners of Klal Yisroel. Klal Yisroel are one, and all are responsible for another, though it can be a very slippery slope. When being Mekarev another, one must ensure that he is very strong, so that he strengthen the other in Ruchniyos. And not that Chas V’sholom the sinner weakens the others in Ruchniyos. If the strength of the others in Ruchniyos is so strong to sustain the effect of the חלבנה, then it can actually turn it into good. May we be Zoche to strengthen ourselves in our Ruchniyos, so that we can have a positive effect on others, and turn all the חלבנה into beautiful smelling spices – which will bring a true Nachas Ruach to Hakodosh Boruch Hu.
