The Introduction to the Ketoret

We introduce the section of the Ketoret with the proclamation, "Ata Hu Hashem Elokenu…," stating that "You are Hashem our G-d" to whom our ancestors would offer incense in the Bet Ha'mikdash. Our custom is to recite this introduction each time we recite the Ketoret – toward the beginning of Shaharit, before Alenu at the end of Shaharit, and at the beginning of Minha. The question arises as to why this introduction is necessary. Before we recite the verses discussing the daily Tamid sacrifice, we do not make a similar pronouncement, that Hashem commanded us to offer the Tamid sacrifice that our ancestors would bring in the Bet Ha'mikdash. Why do we introduce the Ketoret with this declaration? One explanation is given by the Noda Bi'Yehuda (Rav Yehezkel Landau of Prague, 1713-1793). He notes that before the recitation of the Ketoret toward the end of Shaharit, we recite "En K'Elokenu," a hymn poetically declaring that there is no being comparable to Hashem. This hymn concludes, "Ata Hu Elokenu, Ata Hu Abinu, Ata Hu Malkenu, Ata Hu Moshi'enu" – "You are our G-d, You are our Father, You are our King, Your are our Savior." As a natural continuation of this phrase, we add, "Ata Hu Hashem Elokenu She'hiktiru…" The Noda Bi'Yehuda explains that we introduce the Ketoret with "En K'Elokenu" because of the Gemara's teaching (Yoma 26a) that the Kohen who offered the Ketoret was rewarded with wealth. We, too, aspire to earn wealth through the recitation of the Ketoret, and so we begin by proclaiming "En K'Elokenu" – acknowledging that everything we have, all our material blessings, have been given to us by Hashem, that there is no one and nothing in the world like Hashem, as He and only He provides us with everything we have. (Another explanation for the recitation of "En K'Elokenu" is based on the comment of the Talmud Yerushalmi (Yoma 1:5) that nobody was allowed in the Bet Ha'mikdash at the time when the Kohen offered the incense. Even the angels were barred from the Temple during those moments, so the Kohen could be alone with the Almighty. We therefore introduce the recitation of the Ketoret by emphasizing that "En K'Elokenu" – there is no one like Hashem, and thus only He was present at the time the Ketoret was offered.) The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) offers a different explanation for the "Ata Hu Hashem Elokenu" introduction to the Ketoret. He contrasts this introduction with the prayer that introduces the recitation of the section of the Tamid (the verses about the daily animal sacrifice in the Temple) – a prayer asking Hashem to consider our recitation of the Tamid as though we actually brought the sacrifice on the altar in the Bet Ha'mikdash. Before reciting the Ketoret, we do not say such a prayer, and we instead emphasize that the Ketoret was offered only by our ancestors during the times of the Temple. The reason, the Ben Ish Hai writes, is that it was a grievous infraction if the Ketoret was missing even one of its eleven ingredients when it was offered on the altar. If our recitation of the Ketoret would be regarded as the actual offering, then if a person read this section quickly and mistakenly omitted one of the ingredients, he would be guilty of offering an invalid Ketoret. Hence, instead of asking Hashem to accept our reading as though we actually offered the Ketoret, we do just the opposite – emphasizing that this is what our ancestors did and what we are unable to do. This way, if we miss a word, our recitation would still have value as reading about the Ketoret offering, but we would not be guilty of bringing a deficient offering.