by Rabbi Avi Billet
The very last of the vessels of the Mishkan is finally described in chapter 30 as we learn of the “kiyor” – the washbasin the Kohanim were to utilize before involving themselves in the service of the Tabernacle.
“When they come to the Tent of Meeting, they are to wash with water [in order] not to die, or [they must wash] when approaching the altar to perform the divine service, presenting a fire offering to God. They must first wash their hands and feet [in order] not to die. This shall be for [Aaron] and his descendants a law for all time, for all generations.” (30:20-21)It is rather curious that in the span of two verses the same warning that “they not die” is repeated. This should seem superfluous as the context hasn’t changed at all, and both verses are connected to how the washing must take place in association with Mishkan-service.
The Pesikta notes on verse 21 that there are a number of things the Kohanim were warned of that could cause their death – such as if they were to perform the service drunk, with heads uncovered, without having had atonement done, missing a garment, and having neglected the washing of hands and feet.
As an aside, the end of Tetzaveh’s focus on both the sanctification of God that will take place at the time of the dedication of the Mishkan, along with the instructions for the construction of the small mizbeach – where k’toret spices are to be burned – along with our double reminder of how going unwashed or with unwashed hands can lead to Kohanic-death might all combine to be a premonition that Kohanim will be dying soon. We who have read the story before know what is coming in Vayikra Chapter 10.
Leaving that aside, we are meant to understand, if at all possible, why the Torah would have the exact same warning twice, so close to each other.
The Or HaChaim notes a small difference in how the washings are presented. The repeat is meant to emphasize that even if the Kohen has just emerged from Tevillah (dunking in a mikveh or other body of water) he is still required to wash his hands and feet. It’s not about the removal of tumah alone. It is that the specific act of washing hands and feet is intentional and necessary.
One could take the leap to the perspective of the Shakh on the Torah (Rav Mordechai HaKohen) which argues that the second washing we hear of – which is for all time, for all generations – refers to the washing one does before eating. He is not suggesting that if one neglects to wash one’s hands before eating one will die, but rather that “one who does not wash is getting sustenance from ‘tameh,’ which is the breeding ground of death. Thus the word 'rachatz' (רחצ - to wash) has its letters switched around to read 'ratzach' (רצח - to be killed). Washing one’s hand elevates the fingers to holiness," allowing for eating to become a holy act.
Again, what we are seeing is that the washing of hands is not merely ritualistic but most intentional.
A look at some of the classic commentaries shows us the following explanations:
Rashi: The repetition shows that someone who serves on the Mizbeach without having washed hands is also culpable, because the first passage is only referring to those who enter the Mishkan without having washed (presumably their bodies).
Ibn Ezra: The Torah is emphasizing how important and significant it is that every new entry requires a new handwashing.
Chizkuni: They are being reminded of how important this rule (of washing hands) is... forever.
The Netziv takes it all a step further, comparing the “death warning” to that of the Kohen who approaches while missing one of his Kohen-clothes. In comparing the idea of washing hands and feet to wearing the necessary Kohen-clothes, the warning for wearing the proper garments is only for when the kohanim are engaged in doing actual Avodah.
The warning for washing hands and feet, however, applies even if they are just entering the Mishkan for a perfunctory task unrelated to their activities of holiness, such as to fix something.
It is clear here that the “death” the kohanim are warned of is the kind that comes “at the hand of heaven.” As such it behooves the Kohen to make sure he himself has done what he needs to do in order to avoid anything terrible happening to him.
How much is it everyone else’s responsibility to oversee the Kohen? It would seem that more than anything, the Kohen must learn the laws pertaining to his own conduct, so that he can self-monitor his situation so he not bring any kind of terrible consequence on himself.
For the rest of us, and certainly in the absence of a Mishkan, there are certainly spiritual obligations we have, and personal self-monitoring we should all be doing, related both to tumah/taharah and not bringing bad consequences on ourselves.
But we must always remember that our places of worship and study are and should be open for all who seek to have a connection with God. Even if the death we face is not a physical one, when the spirit is snuffed out or torn away from the Jew, the death of the soul follows close behind.
Perhaps the Torah is warning us of the most dire consequences which come if we “wash our hands” of the spiritual needs of our co-religionists.
The job of the kohanim was to take care of their own needs vis a vis God so they can serve as the conduits for the People in their own service of God. Surely if we are all doing our part as God has instructed us, we will be blessed to see neither physical or spiritual deaths in our places of worship and study.
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