The Copper Washstand - Focus of Intention

The culmination of the Book of Exodus is coming to its conclusion with the continued narrative describing the building of the Mishkan (portable temple). One of the lesser known features of the temple was the Kior (washstand). The kior functioned as a washstand that the priests used to prepare themselves by cleansing their hands and feet.

In Parshat ki tisa G-d commanded Moshe saying, "You shall make a washstand of copper and its base of copper for washing, and you shall place it between the Sanctuary and the Altar, and you shall put water therein (Exodus, 30:18).

A number of questions come to mind. Firstly, the other holy vessels were made of gold and silver, why was the washstand made of copper? Moreover, why was it placed between the Sanctuary and the Altar? And lastly, why did the priests need to wash both their hands and feet?

The verse in our parsha reads, “And he made the washstand of copper and its base of copper from the mirrors of the women who had set up the legions, who congregated at the entrance of the Sanctuary” (Exodus, 38:8).

Rashi answers our first question by explaining the origin of the copper mirrors:

Israelite women owned mirrors, which they would look into when they adorned themselves. Even these [mirrors] they did not hold back from bringing as a contribution toward the Mishkan. At first, Moshe rejected them because they were made for temptation [i.e., to inspire lustful thoughts]. However, Hashem told Moshe, “Accept [them], for these are more precious to Me than anything because through them the women set up many legions [i.e., through the children they gave birth to] in Egypt.” When their husbands were weary from back-breaking labor, they [the women] would go and bring them food and drink and give them to eat. Then they [the women] would take the mirrors and each one would see herself with her husband in the mirror, and she would seduce him with words, saying, “I am more beautiful than you.” And in this way they aroused their husbands desire and would copulate with them, conceiving and giving birth there, as it is said: “Under the apple tree I aroused you” (Song 8:5). This is [the meaning of] what is בְּמַרְאֹתהַצֹבְאֹת [lit., the mirrors of those who set up legions]. From these [the mirrors], the washstand was made…

Rashi’s words are loosely based on the Talmud (Sotah 11b)

R. Awira expounded: As the reward for the righteous women who lived in that generation were the Israelites delivered from Egypt. When they went to draw water, the Holy One, blessed be He, arranged that small fishes should enter their pitchers, which they drew up half full of water and half full of fishes. They then set two pots on the fire, one for hot water and the other for the fish, which they carried to their husbands in the field, and washed, anointed, fed, gave them to drink and had relations with them… After the women had conceived they returned to their homes; and when the time of childbirth arrived, they went and were delivered in the field beneath the apple-tree, as it is said: Under the apple-tree I caused thee to come forth [from thy mother's womb] etc.

The Talmud, as well as Rashi’s application of it, demands an explanation. Are seduction and temptation not an objectively negative concept? The answer is based upon a deep understanding of a fundamental concept that exists within the framework of serving and relating to G-d.

As humans, we are made up of two separate inclinations; the Yetzer Tov and the Yester haRa (Good and Evil inclinations). Some people are good at heart while others are evilly inclined. They seem to be destined to a life of sin. Allow us to illustrate this point in a succinct manner. There are times that we meet people who seem naturally sweet and compassionate, while on other occasions we encounter people who appear to be uncouth and rough edged.

Let us ask a basic question. Does the concept of an objectively evil and morally debased character trait exist within the psychological makeup of the human being?

The Talmud in Berachos (54a), based on a famous verse, teaches us an astounding principle. In the first paragraph of the Shemah we are taught to love and serve Hashem with all that we are and everything we have. The verse reads, “And you shall love the Lord, your God, with all your heart and with all your soul, and with all your resources.” The Talmud is focused on the way that the word “your-heart” is spelled. It is written with a double bet. Normally “Lebcha” is spelled with one “bet.” Why does the verse misspell it and write “livavicha?” The Talmud writes, The verse is teaching us a lesson that we should serve G-d with both parts of our heart. We should relate to and serve G-d with both of our inclinations: our evil inclination in addition to our good inclination.

How do we serve G-d with our evil impulse? The answer is that there are some aspects to us, or character traits that more easily lend themselves to being used improperly. One example is the trait of laziness. Laziness can be, and often is used reprehensively. Life makes demands of us and if we respond with a lazy approach, the likelihood is that we will not grow closer to G-d and make the most of our potential. On the other hand, there are times when laziness is an appropriate response to stimuli. If we were lazy about writing a scathing letter to our coworker, in response to a perceived injustice or personal affront, we will have salvaged a relationship by responding with a non-argumentative response rather than one that divides us even more. There are no objectively negative constructs within our moral makeup. Every trait can be used both properly and improperly.

As the old joke goes, Yankel (Jack) says to Yael (Jill), “Are you concerned about Jewish continuity?” And Yael responds, “Continuously.” The women in Egypt recognized the risk of the People of Israel becoming extinct by way of no longer propagating themselves. They used appropriate means to guarantee the continuity of the children of Israel.

The very means by which they made themselves attractive to their husbands, their copper mirrors were elevated to an even higher level with their dedication to the temple. This is why copper was used despite it being of “lesser value.”

Let us now return to our other questions.

Why was the kior placed between the Sanctuary and the Altar?

What is the significance of the location of the washstand? Why was it placed between the altar and the Sanctuary? And why did the kohanim need to wash not only their hands but their feet as well?

We serve God in two basic ways: with our minds, in Torah study, and with our actions, through practical mitzvot. Washing at the kiyor purifies and prepares for both forms of service.

The Sanctuary was called the Ohel Moed, the Communion Tent "where I will meet with you." It was a place of divine revelation and prophecy. God's word emanated from the Holy Ark, containing the two sets of stone tablets, within the Sanctuary. The area of the Sanctuary signifies our intellectual service of God, through prophecy and Torah. The altar, on the other hand, was the focal point for elevating the ratzon (the will) and deed. The practical aspects of the Temple service were performed around the altar. Offerings brought on the altar served to refine the faculty of ratzon - they were to be "leratzon lifnei Hashem," 'for a desire that is pleasing before God.' The offerings represented our physical selves.

The washstand prepared the priests to serve God in both thought and deed. It was situated between the Sanctuary and the altar, as both forms of divine service require the necessary preparation so that they will be performed with purity.

Rav Kook suggests that hands and feet are metaphors for these two faculties. Our hands follow the dictates of the mind, while our feet move almost involuntarily, without conscious effort. On a deeper level, our mission is to make the unconscious tendencies into conscious decisions. We are meant to take our impulses and inclinations and master them, so that we can relate using all of our faculties and both our good and evil inclinations.

When the kohanim washed their hands, they purified themselves for their service of mind and thought. And when they washed their feet, they purified themselves for their service of action and deed; as well as their natural tendencies.