How does God view the world? What are God's perceptions of humanity, our lives, our actions? How does the Creator of the Universe experience our good deeds and our sins? Many have pondered these questions and craved a glimpse of the world through God's eyes. This week's parasha, Vayikra, offers what is perhaps a small glimpse in a surprising place, amid the detailed instructions for the performance of various types of sacrifices.
Regarding burnt offerings of cattle or of the herd or flock, the Torah commands, "the Priest shall make the whole smoke upon the altar for a burnt offering, an offering made by fire of a satisfying aroma unto Hashem." (Leviticus, Ch. I, v.9.) The Hebrew phrase used is "reiach nichoach," variously translated in chumashim as a "pleasing smell" or "fragrance," a "satisfying aroma," or a "sweet savour." ("Nichoach" comes from the same root as "nachat" -- satisfaction or pleasure.) The same phrase appears several times in parshat-Vayikra in descriptions of other types of sacrifices which must be made to "smoke upon the altar," including burnt offerings of sheep or turtle-doves, meal offerings, peace offerings of the herd, and goats as sin offerings presented by "common people." (Leviticus, Ch. I, v.13, 17, Ch. II, v.2, 9, Ch. III, v.5, Ch. IV, v. 31.) In contrast, the phrase "reiach nichoach" is not used in connection with certain other types of sacrifices, including first fruits (which the Torah specifically states "shall not come up for a satisfying aroma on the altar"), sin offerings for priests or for the whole congregation of Israel, or guilt offerings regardless of who presents them. (Leviticus, Ch. IV, v. 10, 19, 26, 31, Ch. V.)
Similarly, regarding lambs sacrificed as peace offerings, the Torah states, "It is the food of the offering made by fire unto Hashem." (The actual Hebrew word used is "lechem" (bread), but most English translations render it as "food" in this context.) (Leviticus, Ch. III, v. 11, 16.) Furthermore, when a goat is sacrificed as a peace offering, the Torah states "It is the food offering made by fire for a satisfying aroma." (Leviticus, Ch. III, v. 16.)
The use of such terms as "satisfying" or "pleasing aroma" and "food/bread" in connection with the sacrifices in Vayikra raises interesting questions. Is that language meant to suggest that God possesses and perceives through human senses such as smell or taste? Are we to imagine that God eats and is nourished by the sacrificial "food," while enjoying the pleasant "aroma?" Does this imply an anthropomorphic view of God? And why are the aromas of certain burnt sacrifices described as pleasing or satisfying to God, while others are not?
One commentary explains that the references to "food" and a "pleasing smell" are merely an anachronistic "survival in the language of the early conception of a sacrifice as offering physical pleasure to the deity. But this stage is long passed in Scripture, and nowhere are such phrases understood literally." (Soncino Press Pentateuch and Haftarah.) According to Maimonides, "The burning of the offering is called a sweet savour unto the Lord; and so it undoubtedly is, since it serves to remove sinful thoughts from our hearts. The effect of the offering upon the man who sacrificed it is pleasant unto the Lord." Rashi understood "reiach nichoach" as "nachat ruach lif'nai" -- "Of pleasing [fragrance] , satisfaction before Me [God]," for I commanded [that this be done], and My will was carried out." (Sifra per. 6, 8.) Thus, according to these commentators, the terms pertaining to food and smell are intended as a metaphor for the satisfaction God derives from the cleansing of human hearts through our performance of mitzvot.
But regardless of whether the allusions to "food" and a "pleasing aroma" are to be taken literally, there is something highly significant and remarkable about their use in Vayikra – they attempt to describe the sacrificial ritual from God's perspective! While most of the parasha describes human conduct in connection with the offering of the sacrifices, the references to "reiach nichoach" and "lechem" instead draw our focus to God's reaction or response to those rites. These few Hebrew words therefore provide something truly incredible, a glimpse of how God perceives and experiences our performance of a particular mitzvah.
That glimpse is necessarily narrow, fleeting and imperfect because it purports to describe the indescribable. It is an effort to relate in human language, by reference to our five limited senses, the unfathomable experience of the Master of the Universe. But because we are human, these are the only terms to which we can relate. Perhaps such metaphors as "food," nourishment, and a "pleasing" or "satisfying aroma" are the closest we can ever come to a true understanding of God's pleasure in such events as the performance of a mitzvah or the forgiveness for our sins.
Although we cannot truly comprehend the full and majestic scope of God's experiences and perceptions of the world, the repeated usage of "reiach nichoach" in Vayikra carry an important message: our actions and our conduct do affect God in some way. God desires our mitzvot and our repentence, derives some sort of satisfaction, or nachat from our good deeds. We mortal and insignificant human beings can actually do something which the Master of the Universe finds pleasing. In short, we matter. This may not be much of a glimpse into the Divine perspective, but what a pleasant aroma it is.