In life there are valleys and mountains that must be climbed if we are to successfully reach our goals. One of the most difficult obstacles in life that can cause many problems is "change". Change happens to everyone. Whether it is good or bad, we have to adjust and what matters most is how we adjust to that change. Fighting the change or pretending it did not happen usually creates more drama and conflict. Adjusting to change and finding a “new normal” is more productive and makes one feel much better.
We have seen, many times, how our behavior has brought us to emotional and psychological breakdowns, destroying all that is good in our lives. It is then we rhetorically ask, "Isn't it time for change?" The question we need to ask, "Are we capable, honest and determined enough to look at our past, to see where our actions and thought patterns have led us, to do something completely different in order to restore balance to our lives?"
This may be the hour when we pursue change and look for a 'new normal' to lead us on a more joyous and successful life's journey. "Where do we start?" you may ask. For that answer we are encouraged to look in this week’s Sedrah of Acharei. Herein, is discussed the role of a Kohen and how he is involved in the many diversified Korbanot.
My interest is the Katoret. The Torah states,
ונתן את הקטרת על האש לפני הי״. "And the Kohen shall put the incense on the fire before the Lord".
The incense was prepared by the mixture of a variety of spices in definite proportions. The midrash Tanchumah asks, "מהו קטורת?" "What does the incense connote?" For me, the question has even greater meaning since we do not have Korbanot in our time and equally there is no Ketoret. Therefore, what enduring lesson does this law of Ketoret impress upon us in a meaningful and spiritual way, for our modern day Jew in our modern day Jewish society?
The answer that the Tanchuma gives is a magnificent one, reflecting upon, the Hebrew word קטרת.
The first letter of the word קטרת is ק, which stands for קדושה,Holiness, instructing us to imbue our lives with holiness. A holiness, that does not isolate us from the rest of the world, but a holiness that encourages us to be part of our society. In doing so our actions are lifted to a higher G-Dly and holy experience.
The next letter, ט, stands for טהרה, Purity, advising us, that though we live in a sordid society, in face of much debauchery we must maintain our Taharah, our purity, and act always with pure intentions. Hashem will help those who will lead a pure and good life. At all times we must be in control of our actions and live a life of Taharah .
The next letter, ר, stands for רחמים, mercy and compassion. The essence of a Jew is his moral character that bespeaks acts of kindness and mercy to his fellowman. These acts of Rachamim, are not only realized by the financial assistance we give to others, but more so in our acts of empathy and friendship to our fellow Jews. With acts of Rachamim we will forge a greater sense of fellowship, and benevolence that will herald a truly unified people.
The last letter of the word קטרת, is ת, which the midrash states, stand for תקוה, Hope, emphasizing, that as long as the Jewish People live with hope for a life of peace and security than that hope will turn into a reality. How meaningful it is that the anthem of our Jewish State is the " Tikvah", which comes from the word קוה, to bind , to expect, to tarry and wait. For the Jewish People hope has always meant to wait for the proper time for their full redemption.
The Jewish People hope for a better tomorrow because they are קוה אל הי, and we have promises from Hashem that He will always be there to protect us and lead us to the road of salvation.
Real Hope is waiting for Hashem to provide the way, and all we have to do is walk as He leads us.
This is our Ketoret, a Ketoret of קדושה,a Ketoret of טהרה, a Ketoret of רחמים, and a Ketoret of תקוה.
May our personal and collective Ketoret reach heavenward and bring the Brachot of Hashem upon Klal Yisrael.
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