At the end of parshat Tetzaveh, we read about the construction of a unique altar known as the Mizbeach HaKetoret, the incense altar. Moshe was commanded to prepare a special blend of spices—known as “ketoret”—which the Kohanim would offer twice daily. The Torah (Shemot 30:34) specifies several key ingredients: stacte, onycha, frankincense and galbanum, along with other spices. The Gemara in Kerisos (6b) expands on this, with Rabbi Yochanan asserting that there were actually 11 ingredients in the formula. Remarkably, biblical archaeologist, Vendyl Jones, uncovered what was believed to be 900 pounds of ketoret spices from First Temple times, in a 1992 excavation. When analyzed at the Weizmann Institute, the reddish organic material was found to contain the very same 11 ingredients alluded to by Rabbi Yochanan.

The question naturally arises: What was the deeper purpose of the ketoret? More intriguingly, why did the Torah insist on including galbanum, an ingredient known for its unpleasant odor?

The Rambam in Moreh Nevuchim (3:45) provides a practical explanation: the ketoret served as a “holy deodorizer” for the Beit Hamikdash. Given that the Temple was a place of animal sacrifices—with constant slaughtering, burning of flesh and cleaning of intestines—the fragrance of the ketoret neutralized the strong odors, ensuring a pleasant atmosphere for the Kohanim and worshippers.

However, Rabbeinu Bachayei vehemently rejected this mundane explanation, arguing that the ketoret was far more than an air freshener. Ramban suggested that the incense had a spiritual function—it served as a shield against divine punishment. Every time Israel sinned, the attribute of strict justice (middat hadin) sought to punish them. However, the sweet aroma of the ketoret had the power to appease divine wrath and protect the people from plagues and calamities. This aligns with the episode in parshat Korach (Bamidbar 17:11-13), where Aharon halted a deadly plague by offering the ketoret.

The Seforno added yet another layer of meaning: the ketoret was a royal gesture of honor—much like fragrant incense is used to welcome esteemed guests. By offering the ketoret, the Kohanim were, in essence, preparing a dignified and majestic space for the presence of Hashem. The most perplexing aspect of the ketoret is the inclusion of galbanum, which emits a foul odor. The Gemara in Kerisos (6b) teaches that this ingredient symbolizes the sinners of Israel. The message is profound: just as the ketoret is incomplete without galbanum, so too, the Jewish people are incomplete without their sinners.

This idea is reinforced by Rav Hana bar Bizna, who taught that a communal fast day that excludes sinners is ineffective. Similarly, Rav Levi Yitzchak of Berditchev—known as “the defender of Israel”—would always advocate for even the most wayward Jews, recognizing their intrinsic worth.

A striking example of this principle is found in the laws of a minyan. Nine pious tzadikim alone cannot form a quorum for communal prayer, but if a less observant Jew joins, the prayers achieve special status before Hashem. As Rav Levi Neubort insightfully remarked, “The prayers of a complete community—sinners included—ascend higher than those of an elite, exclusive group.”

From a psychological perspective, the ketoret teaches an invaluable lesson about inclusivity. The Jewish people, like the ketoret, are a complex mixture of personalities—some fragrant, some less so. Yet, when combined, they create a beautiful harmony. Just as the fragrance of the ketoret is enhanced by its diverse components, so too, klal Yisrael thrives when all members, righteous and struggling alike, come together in unity.

Rebbetzin Esther Jungreis often emphasized that no Jew should ever be written off. She would tell stories of individuals who strayed from Jewish observance, only to later return and make a tremendous impact. Like the galbanum in the ketoret, these individuals contribute something essential to the Jewish nation.

The lesson of the ketoret is clear: every Jew counts. Hashem desires achdus—unity—where the righteous and the struggling stand together. When we embrace this lesson and work towards inclusion rather than exclusion, we create an aroma that is most pleasing to Hashem.

May we merit to see the rebuilding of the Beit Hamikdash, where the ketoret will once again be offered, filling the world with its sacred fragrance—one of unity, acceptance and divine protection.

Rabbi Dr. Avi Kuperberg is a forensic, clinical psychologist and a member of the American Psychology-Law Society. He is the president of Congregation Torah Ohr in Boca Raton, Florida. He can be reached at [email protected].