The Calling of Self Sacrifice (via the Kiyor)

Ki Tisa

by Rabbi Avi Billet

Towards the beginning of Ki Tisa, the Torah gives us the first depictions of the Kiyor, the washbasin that was to be used by the Kohanim before they engaged in any Mishkan service. So important is the act of washing the hands and feet, that the verb “rachatz” (wash) appears in every one of the four verses that describe this vessel, and the warning of “and they will not die” (as long as they are sure to wash) appears twice.

 Let’s address three questions. First, why such a severe warning and punishment of death for not rinsing one’s hands and feet? Second, is there something to be learned from the overuse of the verb “rachatz”? Finally, why is the command for the Kiyor issued so far after all the other vessels of the Mishkan have been described? Was it an afterthought?

 The Pesikta (Ki Tisa 30:21) summarizes the offenses that could bring about the Kohen’s death: doing the service while intoxicated, with a bare head, missing a garment, or not having washed hands and feet before doing the Mishkan service. The Mechilta answers our glaring question – this is a “Chok,” a rule which defies logic, which comes from the One Above, of how He wants His Mishkan to operate. 

There is a debate as to how many spigots the Kiyor had. Rabbi Chaim Paltiel noted that the root “rachatz” appears four times, indicating there were four spigots, enough for Aharon, Moshe and Aharon’s sons to wash at the same time (based on Shmot 40:31). Oddly enough, Aharon had four sons at this time. Are we to infer from this opinion that two of his sons were fated to die, even before they entered the Holy of Holies (Vayikra 10:2)? (I wonder…) [see Zevachim 19b, and Rambam hilchot Biat Hamikdash 5:13, who says the four people were Aharon, Elazar, Itamar and Pinchas]

 Ibn Ezra records the opinion of the ancient Rabbis, that there were two spigots. If this approach is true, our question of the fate of Aharon’s sons can be voided.

 The Seforno explains that this vessel was not an afterthought, but its purpose does not align with the spiritual purpose of every other vessel. Each vessel had an element of Holiness, Kedusha, in its essence. Whether it just sat there (the Ark), or had a minimal function (the Table), was used daily (the Menorah), or more often than once a day (the large and small mizbeach), there was an element of Holiness in the existence of these items that the Kiyor lacked. On the other hand, the Kiyor’s simple function set the stage for all the holiness of the Mishkan to be carried out. It was the vessel which provided the water through which the kohanim could wash their hands to perform the services of the day.

 The Chizkuni noted the placement of the Kiyor, that it was outdoors, between the Mishkan building and the Mizbeach, so the Kohanim could walk to it, and be sure to wash their hands before commencing with their service of the day. Oddly enough, they have to pass the Mizbeach before getting to the Kiyor! Wouldn’t it have made more sense for the Kiyor to be the first thing they bump into?

 Perhaps a deeper appreciation for the role of the Kiyor can be understood when we consider the materials used for making the Kiyor. The Torah tells us in Shmot 38:8 that the copper for the Kiyor was a conglomerate of mirrors which were used by women in Egypt, as Rashi there explains, to beautify themselves for their enslaved husbands, to ultimately bring about generations of Israelite children so the nation could survive.

 It would seem the message of the Kiyor is much deeper than we could imagine. Because it is a reminder to the Kohen as he approached the copper-mirror-Kiyor that he, as a servant of the people and as an agent on their behalf in the service of God, is sacrificing his uniqueness, in a sense, in order to fill a role, and fulfill a purpose on behalf of the people. He needed to walk past the Mizbeach, to see the place where sacrifices are burned, to remember why he showed up for work today. Then he could properly prepare himself when he washed his hands and feet.

 The women in Egypt, at great sacrifice, did what they needed to do to assure the survival of the nation. Every individual who brings a sacrifice, who needs it to be offered properly by the Kohen is, in a sense, sacrificing oneself. The representing agents, the kohanim, therefore, also needed to embrace the notion of self-sacrfifice on a daily basis.

 When one looks at oneself in the mirror, one has the opportunity to look deeply, and to ask oneself “Who are you? What are you? Are you worthy of this job you have? Are you worthy to represent the people? Are you worthy to bring about atonement for others?”

 Sacrificing for others is one of the most incredible callings a human being can undertake. If the role is understood and that deep introspection is taken and internalized properly, like the kohanim who washed their hands and feet and were ready to serve, we hope all those who sacrifice of themselves for the klal can merit to serve in a manner that is clean, holy, and beneficial to all, in the service of God.