Hagaon Rav Yitzchak Mecklenberg zt”l on Parshat Tetzaveh
(from Haktav Vehakabala )
The Seemingly Misplaced Mizbeiach (Incense Altar)

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The Mizbach Haketoret (incense altar) seems to be out of place in Parshat Tetzaveh. In Parshat Teruma the Torah presents the command to construct the Aron, Shulchan, Menora, and Mizbach Hanechoshet, along with the external structure of the Mishkan. Parshat Tetzaveh is primarily devoted to the clothes of the Kohanim. At the very end of the Parshat Tetzaveh, even after what seems to be a closing statement about the Mishkan, comes the Mizbach Haketoret. Why is it not presented in Parshat Teruma with everything else?

The Ktav Vehakabala brings down three approaches to the question: The first two, that of the Sforno and the Gra, answer that the purpose of the Mizbach Haketoret is different than that of the rest of the Mishkan. The rest of the Mishkan, as the Torah states (29:45), is "to dwell in the midst of the Children of Israel." Its aim was not, as that of the sacrifices, to bring down G-d's Glory so that the Mishkan could be a meeting place between G-d and Israel, as it says, "I will meet you there and it will be sanctified with My Honor" (Shemot 29:43).

Rather, says the Sforno, the Mizbach Haketoret was a way for Israel, after G-d dwells in the Mishkan and reveals Himself to the Children of Israel, to show tribute to Him. The Ketoret, the incense, was not like the other sacrifices. Their goal was to evoke a Divine "reaction". The Ketoret is Israel's reaction to the Divine revelation. This is in line with the verse, "Ascribe to G-d the Honor of His Name, take up a tribute and come before Him."

The Gra points out a connection between the Mizbach Haketoret and the Machatzit Hashekel (the half shekel brought by every Jew) in the beginning of the next parsha. The Torah sees both of them as vehicles for atonement. Concerning the Mizbach Haketoret the Torah says (Shemot 30:10), "Aharon will atone on its projections (at the Mizbach Haketoret's four corners) once a year . . ." The Machatzit Hashekel is also aimed at "atoning for your selves" (Shemot 30:15).

The Maharam Chagiz takes a totally different direction. He shows that the function of the other vessels cannot be done without the vessel itself - candles cannot be lit without the Menorah and the showbread cannot be placed in the Mishkan without the Shulchan. However, incense can be offered in the location of the Mizbach Haketoret even if it is not there (see Rambam Mishneh Torah Temidim Umusafim 3:2). Therefore the Torah sets the Mizbach Haketoret aside from the rest of the Mishkan's vessels.