The True Power of Segulot

“And you shall make an altar to burn ketoret (incense).” – Shemot 30:1

 A fundamental question arises: Why is the Mizbach HaKetoret (Incense Altar) not mentioned in Parshat Terumah, which details the vessels of the Mishkan—the Holy Ark, the Table, the Menorah, and the Altar of Burnt Offering? Instead, it appears only after the description of the kohanim’s garments in this parsha.

A beautiful explanation is given: It is well known that the ketoret possesses the power to protect from plague and disease. The Zohar teaches that reciting the portion of ketoret daily safeguards a person from illness and even death. However, the Torah’s placement of the ketoret alludes to a deeper truth: its segulah (spiritual efficacy) is only fully realized after engaging in Torah and mitzvot.

The vessels of the Mishkan symbolize essential aspects of spiritual life. The Holy Ark houses the Torah and the Luchot (Tablets of the Covenant), representing Torah study. The Menorah signifies the illumination of mitzvot and wisdom, and the Table represents material blessings used leshem shamayim (for the sake of Heaven). After these, the kohanim’s garments are listed, each atoning for specific sins:

The ketonet (tunic) atones for bloodshed.

The me’il (robe) atones for slander.

The tzitz (headplate) atones for arrogance.

Only once a person has established a foundation of Torah, mitzvot, and self-purification does the ketoret serve as an effective segulah for protection, wealth, and happiness. This principle applies to all segulot: they bear fruit only when built upon a life of Torah and righteousness.

A Powerful Story of the Ketoret’s Influence

A renowned miracle worker in Tel Aviv became famous for performing wonders, drawing crowds seeking his blessings. When news of his abilities reached the righteous rabbanim, Rav Yehuda Tzadka and Rav Ben-Zion Abba Shaul z”l, they sought to determine whether his powers stemmed from holiness or impurity.

The man welcomed them with great enthusiasm, clearing the room so he could meet privately with these Torah giants. The Rabbanim questioned him and asked him to demonstrate his wonders, but to his astonishment, he could not.

Later, people asked Rav Yehuda Tzadka what had transpired in that room. How did they determine the source of the gentleman’s power?

Rav Tzadka explained:

Our Chachamim teach that burning ketoret subdues the yetzer hara (evil inclination). Today, in the absence of the Beit HaMikdash, reciting Pitum HaKetoret achieves a similar effect. Before speaking with this man, we recited Pitum HaKetoret. If his powers were from holiness, they would remain unaffected. But if his abilities stemmed from impurity, the neutralization of the yetzer hara would remove his power. Indeed, when we saw that he could no longer perform wonders, it became clear that his abilities were drawn from impure sources.

From this, we learn that true segulot derive their power only from a strong foundation in Torah, mitzvot, and good deeds—embodied by great Torah scholars like Rav Yehuda Tzadka and Rav Ben-Zion Abba Shaul z”l.

(Otzrot Peninei HaTorah; Sefer Naeh Doresh)

Rabbi Leeor Dahan, a graduate of Yeshiva Chofetz Chaim/RSA, is a noted scholar and teacher, well-versed in halachah. He currently leads Kehilat Avodat Hashem in Hillcrest, Queens, inspiring his congregation to delve into Torah study and embrace its eternal teachings.

 By Rabbi Leeor Dahan