A pleasant/satisfying aroma for Hashem

"A pleasant aroma for Hashem"

     “A pleasant aroma to/for Hashem"  This is the terminology used in the Torah with regards to korbanot, offerings brought to Hashem, and then fully or partially burnt on one of the two altars, the outer copper altar and the golden altar. The golden altar was also called the incense altar. As we do not believe that G-d enjoys the sense of smell as people do, we can look deeper into this anthropomorphism.

     What does G-d get out of having created mankind? He has no ego which requires glory. G-d’s creating of the world is looked at as altruistic act. He brought into existence beings which can experience pleasure, while G-d Himself does not. Rabbi Moshe Chaim Luzzato in his book, “Derech Hashem” points out that the best pleasure is earned. Being created in G-d’s image, we are hardwired to find higher levels of pleasure as we approach, join together with Hashem, our Source in becoming less self-centered, and more concerned about others. To quote the Bishop of London from the Royal Wedding, “the more we give of self, the richer we become in soul.”
     We are not going to delve now into the more important topic of How do we give to Hashem. This is of course through the mitzvoth, the commandments and various good deeds. Focusing on What does G-d want out of us, and what does that have to do with the anthropomorphism of, “a satisfying aroma to Hashem.”
       Fortunately I submit, the answer is simple. In Genesis 2, verse 7, the text reads,
  "וַיִּ֩יצֶר֩ ה' אֱלֹקִים אֶת־הָֽאָדָ֗ם עָפָר֙ מִן־הָ֣אֲדָמָ֔ה וַיִּפַּ֥ח בְּאַפָּ֖יו נִשְׁמַ֣ת חַיִּ֑ים וַיְהִ֥י הָֽאָדָ֖ם לְנֶ֥פֶשׁ חַיָּֽה:"
“Hashem Elokim formed humankind, dust from the ground, He breathed into his nose, the soul of life, and mankind became a living soul.”
Anthropomorphically, Hashem gave humankind life through breath, through our nose, so when we give back to Hashem by doing things which justify our existence, this is symbolically represented through the sense of smell, by giving a “satisfying aroma to Hashem.” The shoresh of korbanot, offerings is ק.ר.ב. which are the root letters for the concept of coming close, that these offerings brings us closer to Hashem, and as was mentioned above, coming closer and reuniting with Hashem is the goal of creation. And while we are not focusing on How korbanot would bring a person closer to Hashem as there were a myriad of reasons from holidays, sins, guilt, thanksgiving. etc... why a person might bring an offering, at each of the offerings a person was trying to become closer to Hashem. and they were sacrificing their ownership of an animal, flour, oil, fruits, etc...to give it either to be burnt up to Hashem and/or to be eaten by the kohanim and/or to be shared with others. So at all times, a person was, through his or her possessions, becoming less self-centered and more concerned about Hashem and others. This is a “satisfying aroma to Hashem.”
For further investigation:
1) The Neshama Yeteira, the additional soul (connection to  
    Hashem/conscientiousness) we Jewish people are given on Shabbat 
    and are smelling of spices at havdala to make up for temporarily
    losing the neshama yeteira.
2) Noach

"A pleasant aroma for Hashem"

     “A pleasant aroma to/for Hashem"  This is the terminology used in the Torah with regards to korbanot, offerings brought to Hashem, and then fully or partially burnt on one of the two altars, the outer copper altar and the golden altar. The golden altar was also called the incense altar. As we do not believe that G-d enjoys the sense of smell as people do, we can look deeper into this anthropomorphism.

     What does G-d get out of having created mankind? He has no ego which requires glory. G-d’s creating of the world is looked at as altruistic act. He brought into existence beings which can experience pleasure, while G-d Himself does not. Rabbi Moshe Chaim Luzzato in his book, “Derech Hashem” points out that the best pleasure is earned. Being created in G-d’s image, we are hardwired to find higher levels of pleasure as we approach, join together with Hashem, our Source in becoming less self-centered, and more concerned about others. To quote the Bishop of London from the Royal Wedding, “the more we give of self, the richer we become in soul.”
     We are not going to delve now into the more important topic of How do we give to Hashem. This is of course through the mitzvoth, the commandments and various good deeds. Focusing on What does G-d want out of us, and what does that have to do with the anthropomorphism of, “a satisfying aroma to Hashem.”
       Fortunately I submit, the answer is simple. In Genesis 2, verse 7, the text reads,
  "וַיִּ֩יצֶר֩ ה' אֱלֹקִים אֶת־הָֽאָדָ֗ם עָפָר֙ מִן־הָ֣אֲדָמָ֔ה וַיִּפַּ֥ח בְּאַפָּ֖יו נִשְׁמַ֣ת חַיִּ֑ים וַיְהִ֥י הָֽאָדָ֖ם לְנֶ֥פֶשׁ חַיָּֽה:"
“Hashem Elokim formed humankind, dust from the ground, He breathed into his nose, the soul of life, and mankind became a living soul.”
Anthropomorphically, Hashem gave humankind life through breath, through our nose, so when we give back to Hashem by doing things which justify our existence, this is symbolically represented through the sense of smell, by giving a “satisfying aroma to Hashem.” The shoresh of korbanot, offerings is ק.ר.ב. which are the root letters for the concept of coming close, that these offerings brings us closer to Hashem, and as was mentioned above, coming closer and reuniting with Hashem is the goal of creation. And while we are not focusing on How korbanot would bring a person closer to Hashem as there were a myriad of reasons from holidays, sins, guilt, thanksgiving. etc... why a person might bring an offering, at each of the offerings a person was trying to become closer to Hashem. and they were sacrificing their ownership of an animal, flour, oil, fruits, etc...to give it either to be burnt up to Hashem and/or to be eaten by the kohanim and/or to be shared with others. So at all times, a person was, through his or her possessions, becoming less self-centered and more concerned about Hashem and others. This is a “satisfying aroma to Hashem.”
For further investigation:
1) The Neshama Yeteira, the additional soul (connection to  
    Hashem/conscientiousness) we Jewish people are given on Shabbat 
    and are smelling of spices at havdala to make up for temporarily
    losing the neshama yeteira.
2) Noach

Parshat Pekudei (פְּקוּדֵ֥י)

Parshat Pekudei (פְּקוּדֵ֥י): Among the Counted by G-d
  Pekudei means “the accountings of” and we are dealing with the accountings of how the materials donated for the Tabernacle were used.
This is at the end of the Book of Exodus. This concept of  פקד, which includes the idea of “being kept in mind,” of “being remembered,” of “counting” also appeared at the end of the Book of Genesis.
There, we had in Chapter 50, verses 24-25

 וַיֹּ֤אמֶר יוֹסֵף֙ אֶל־אֶחָ֔יו אָֽנֹכִ֖י מֵ֑ת וֵֽאלֹקִים פָּקֹ֧ד יִפְקֹ֣ד אֶתְכֶ֗ם וְהֶֽעֱלָ֤ה אֶתְכֶם֙ מִן־הָאָ֣רֶץ הַזֹּ֔את אֶל־הָאָ֕רֶץ אֲשֶׁ֥ר נִשְׁבַּ֛ע לְאַבְרָהָ֥ם לְיִצְחָ֖ק וּֽלְיַֽעֲקֹֽב: וַיַּשְׁבַּ֣ע יוֹסֵ֔ף אֶת־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר פָּקֹ֨ד יִפְקֹ֤ד אֱלֹקִים֙ אֶתְכֶ֔ם וְהַֽעֲלִתֶ֥ם אֶת־עַצְמֹתַ֖י מִזֶּֽה:

“Joseph said to his brothers, "I am going to die; G-d will surely remember you and take you up out of this land to the land that He swore to Abraham, to Isaac, and to Jacob.
And Joseph adjured the children of Israel, saying, "G-d will surely remember you, and you shall take up my bones out of here."
Moshe is instructed by G-d to use this language in Exodus 3:16

"לֵךְ וְאָסַפְתָּ אֶת זִקְנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם ה' אֱלֹקֵי אֲבֹתֵיכֶם נִרְאָה אֵלַי אֱלֹקֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב לֵאמֹר פָּקֹד פָּקַדְתִּי אֶתְכֶם וְאֶת הֶעָשׂוּי לָכֶם בְּמִצְרָיִם

Go and assemble the elders of Israel, and say to them, 'The Lord G-d of your forefathers has appeared to me, the G-d of Abraham, Isaac, and Jacob, saying, "I have surely remembered you and what is being done to you in Egypt."
We see this concept of פקד in Jewish prayers. Three such locations:
1) In the Thanksgiving prayer, Modim, in the Amidah, when we stand talking directly to G-d. There,  we say, וְעַל נִשְׁמוֹתֵֽינוּ הַפְּקוּדוֹת לָךְ", and for our souls that have been counted for you.”
2) In the Berich Shemai prayer, we have, וְלֶהֱוֵי אֲנָא פְקִידָא בְּגוֹ צַדִּיקַיָּא", and may we be numbered among the righteous.”
3) In our bedtime prayers we have the verse from Psalms 31:6 "בְּיָדְךָ֘ אַפְקִ֢יד ר֫וּחִ֥י פָּדִ֖יתָה אוֹתִ֥י ה' קֵל אֱמֶֽת
In Your hand I Allot my spirit, You redeemed me Hashem, G-d of truth.
     Being among the counted by G-d means we were worthy of being created, and that G-d continues to ensure our existence on a daily basis, as He is to be credited with our achievements, and believes in our potential.

     How can we be among G-d’ counted? Devoting one’s heart, consciousness, and time to Hashem. These three things often yield accomplishments, possessions, and general wealth
Exodus 30: 12-14

"כִּי תִשָּׂא אֶת רֹאשׁ בְּנֵי יִשְׂרָאֵל לִפְקֻדֵיהֶם וְנָתְנוּ אִישׁ כֹּפֶר נַפְשׁוֹ לַה' בִּפְקֹד אֹתָם וְלֹא יִהְיֶה בָהֶם נֶגֶף בִּפְקֹד אֹתָם: זֶה יִתְּנוּ כָּל הָעֹבֵר עַל הַפְּקֻדִים מַחֲצִית הַשֶּׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ עֶשְׂרִים גֵּרָה הַשֶּׁקֶל מַחֲצִית הַשֶּׁקֶל תְּרוּמָה לַה' כֹּל הָעֹבֵר עַל הַפְּקֻדִים מִבֶּן עֶשְׂרִים שָׁנָה וָמָעְלָה יִתֵּן תְּרוּמַת ה'

“When you take the sum of the children of Israel according to their numbers, let each one give to the Lord an atonement for his soul when they are counted; then there will be no plague among them when they are counted. This they shall give, everyone who goes through the counting: half a shekel according to the holy shekel. Twenty gerahs equal one shekel; half of [such] a shekel shall be an offering to the Lord. Everyone who goes through the counting, from the age of twenty and upward, shall give an offering to the Lord.”
     People donated various precious metals and materials so that the Mishkan could be built, and the half shekel of silver ensured that probably every family was represented and knew that they mattered to Hashem.
   G-d willing, more to come about the letter פּ, it’s introduction in the Torah as leaving a dark inanimate existence, a forehead stepping through the Parochet, the curtain to be united with the Ruach Elokim, the Spirit of G-d, continually in movement as the wind, to expand meaningful existence in the world.