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Parshas Ki Sisa
1. In today's Torah portion1 is written the command to make the Kiyor (the Laver). By this, the Kiyor is set apart from all the other vessels of the Mishkan, which are discussed in the preceding two portions2 — although the Kiyor too is "עיקר בבנין הבית" ("a principal element in the building of the Sanctuary"),3 and with regard to anointing with the anointing oil it is listed further on in this portion together with the other vessels, and of them all together the verse says, "והיו קודש קדשים" ("and they shall be holy of holies").4 Why, then, is the command to make the Kiyor stated separately from the other vessels?
The commentators say5 that this is because it is (not a matter in its own right, but rather) a preparation for "בבואם אל אהל מועד" ("when they come to the Tent of Meeting") and "בגשתם אל המזבח" ("when they approach the altar").
This difference between the Kiyor and all the other vessels of the Mishkan finds expression (not only in the place in the Torah where the command to make the Kiyor appears, "ועשית כיור" ("You shall make a Kiyor"), but also) in the place where the Kiyor stood in the Mishkan:
The place of all the vessels of the Mishkan was in the Tent of Meeting. Even the Copper Altar, which was in the courtyard, stood "פתח משכן אהל מועד" ("at the entrance of the Mishkan of the Tent of Meeting").6 The Kiyor, by contrast, did not stand at the entrance of the Mishkan but was moved off to the side, to the point that "אין כיור לפני אהל מועד" ("the Kiyor is not in front of the Tent of Meeting")7 (which is why one could approach it to wash hands and feet, even though "בין האולם למזבח" ("between the Ulam and the altar") one was (according to several opinions8) not permitted to enter before sanctifying hands and feet9).
2. This matter, that the Kiyor is a preparation for the overall service of the Mishkan, is expressed also in the measure of the Kiyor's capacity:
From the verse "ורחצו ממנו משה ואהרן ובניו" ("Moshe, Aharon and his sons washed from it")10 (in which four people are counted: "משה ואהרן תרין ובניו תרין" ("Moshe and Aharon, two; and his sons, two")11) the Gemara derives:12 "כל כיור שאין בו כדי לקדש ארבעה כהנים ממנו אין מקדשין בו" ("Any Kiyor that does not hold enough to sanctify four Kohanim from it, one may not sanctify with it").
Seemingly, however: Moshe needed to wash from the Kiyor only during the Days of Consecration (according to the opinion13 that afterward he did not serve in the Kehunah), and later the Kiyor was relevant only to Aharon and his sons. Why, then, must the Kiyor for all generations be able to hold water for four people, also corresponding to Moshe (and this question is brought in the commentators on the Gemara there)?
It may be said that the explanation of this is:14 The Days of Consecration were a preparation for the overall service of Aharon and his sons later on. And since the theme of the Kiyor too is preparation for the overall service, as mentioned above, its measure must therefore be "enough to sanctify four Kohanim" — not only "כנגד אהרן ובניו" ("corresponding to Aharon and his sons"), who sanctified themselves from the Kiyor after the Days of Consecration, but also "כנגד משה" ("corresponding to Moshe"), (all15 the Kohanim at the time of the dedication of the Mishkan, all) who sanctified themselves from it during the Days of Consecration, the time of preparation.
From this it is understood that although the Kiyor was only a preparation for the service, it nonetheless possessed a special quality, higher than the other vessels of the Mishkan. And because of this quality, specifically in it was there a matter that alludes to Moshe, who is, after all, higher even than Aharon. Furthermore: an allusion to Moshe together with all the Kohanim who were there at that time.
3. These two extremes of the Kiyor — that on the one hand it is only a preparation, while on the other hand specifically in it there is, openly, the matter of Moshe (and all the Kohanim) (which is not found in the other vessels of the Mishkan) — are alluded to also in the "מראות הצובאות" ("the mirrors of the women who set up the legions"), from which the Kiyor was made:
On the one hand, the Maros HaTzovos are an extremely lowly matter, to the extent that even Moshe Rabbeinu, although he was "אוהב ישראל" ("a lover of the Jewish people"),16 found them repugnant, "מפני שעשוים ליצר הרע" ("because they were made for the evil inclination") [and they are not counted among all the donations for the Mishkan in Parshas Pekudei; they are not included at all in "פקודי המשכן" ("the accounts of the Mishkan")]. And nonetheless, specifically about the Maros HaTzovos G‑d said, "אלו חביבין עלי מן הכל" ("These are dearer to Me than everything").16*
4. The explanation of this is:
It has already been discussed many times17 that the novelty of "ועשו לי מקדש ושכנתי בתוכם" ("They shall make Me a Sanctuary and I will dwell among them")17* consists in this: that Jews are to take physical things and make of them a Sanctuary for G‑d, to the extent that in the (thirteen18 or fifteen19) physical things there will be "and I will dwell among them," through which will be fulfilled the matter of "נתאוה20 הקב"ה להיות לו ית' דירה בתחתונים" ("The Holy One, blessed be He, desired to have a dwelling in the lowest realms").
And since the intent of "a dwelling in the lowest realms" extends, after all, to the very lowest, "שאין תחתון למטה ממנו" ("than which there is nothing lower"),21 the Mishkan therefore had to contain also a matter of the Maros HaTzovos, which are "made for the evil inclination," so that the lowest too would become a dwelling for Him, may He be blessed.
Nevertheless, Moshe found this repugnant, because Moshe "נתנבא בזה" ("prophesied with the word 'this'"),22 meaning that he had a vision of the very essence of G‑dliness. He therefore wanted the revelation of "and I will dwell among them" to be in the manner of seeing the essence. And since things connected with the animal soul and the evil inclination, even after they are refined, conceal and obscure the seeing of the essence
[as is known23 regarding the "אספקלריא שאינה מאירה" ("non-luminous mirror") (a glass with a coating of a "דבר דק וקלוש" ("thin, faint substance") — a looking-glass), that although specifically through the mediation of the coating on it a person can see what is behind him, which cannot be seen through an "אספקלריא המאירה" ("luminous mirror") — nevertheless, what is seen through a non-luminous mirror is not the thing itself, but a "דמות" ("likeness"), a reflection of the thing.
And similarly with regard to the refinement of the animal soul: although specifically through the refinement of the animal soul (the level of a non-luminous mirror) a new light is drawn down that is higher than the light drawn down through the performance of the mitzvos (the level of a luminous mirror), nevertheless this light is not so revealed, and it shines only in the manner of a "likeness"],
Moshe therefore (who "נסתכל באספקלריא המאירה" ("gazed through a luminous mirror")24) did not want the Maros HaTzovos (the level of a non-luminous mirror25) to be in the Mishkan, so that "and I will dwell among them" would be in the manner of "זה" ("this"), the revelation of the essence.26
And although the intent is "a dwelling in the lowest realms" — yet relative to the level of Moshe (to which he wanted to raise all Jews), the other items of the donation for the Mishkan (especially "נחושת" ("copper")27) were already sufficiently "lowest," through which the intent of "a dwelling in the lowest realms"28 would be fulfilled.
To this G‑d answered him that the Mishkan must also have such a "lowest" thing, one that is "made for the evil inclination," and on the contrary:29 when one uses the very lowest to establish "צבאות ה'" ("the hosts of G‑d")30 — just as through the Maros HaTzovos there were established "צבאות רבות במצרים" ("many legions in Egypt")31 — for "tzava" (host) indicates the service of "קבלת עול" ("accepting the yoke"),32 a service that shines openly specifically when there is an evil inclination, etc., and one then strengthens oneself32 against it in the manner of kabbalas ol32 — that is what is "dearer to Me than everything."
5. Just as the Maros HaTzovos, although outwardly they are lower than the donations for the Mishkan (and as mentioned above in Section 3, they are not counted among the "accounts of the Mishkan"), are nevertheless "dearer than everything";
so too the Kiyor (which was made from them): although it is only a preparation, by reason of which it is outwardly lower than all the other vessels of the Mishkan (and the command to make the Kiyor is not counted together with the commands regarding the other vessels of the Mishkan33), nevertheless the preparation of "ורחצו את ידיהם ואת רגליהם" ("they shall wash their hands and their feet") — a Jew washing himself clean of undesirable matters — this washing is dearer to G‑d than the service itself that he later performs on the altar or in the Tent of Meeting,34 because specifically in the washing is there the matter of "אתכפיא סט"א" ("subduing the Other Side") — similar to the "hosts of G‑d" (kabbalas ol) that come about through the Maros HaTzovos.
This is also the reason that specifically in the Kiyor there is an allusion35 also to the matter of Moshe (and all the Kohanim)36 — because specifically in the matter of iskafya and kabbalas ol is there revealed the truth (and its completeness in all its details — of) the matter of bittul,37 the matter of Moshe38 (together with Aharon and all the Kohanim — whose service is in secret,39 bittul — "ויבדל אהרן קד"ק" ("And Aharon was set apart … holy of holies"),40 which refers to all the Kohanim).
(From the maamar and sicha of Shabbos Parshas Vayakhel, 5719)
Notes
1) 30:17 ff.
2) For the reason that the command regarding the Inner Altar is in Parshas Tetzaveh (and not in Parshas Terumah), see Ramban and Sforno, Tetzaveh 30:1; Ohr HaChaim, Terumah 25:9, s.v. ונראה.
3) See Rambam, Hilchos Beis HaBechirah 1:5-6. And note his Sefer HaMitzvos, Shoresh 12; Mitzvah 20.
4) 30:29.
5) Chizkuni and Sforno, 30:18.
6) Pekudei 40:6, 29.
7) Rashi on our parsha, 30:18 (from Zevachim 59a, beginning). And note Ibn Ezra on the verse.
8) Keilim, end of ch. 1; Tosefta there (cited in the Tosafos in the following note and in the Rash on Keilim there). Piskei Tosafos, Tamid, sec. 16.
9) See Tosafos, s.v. הא מני, Zevachim 58b.
10) Pekudei 40:31.
11) Rashi, Zevachim 19b. And although Nadav and Avihu were also there, see the commentators on the Gemara there, Torah Temimah on Pekudei (40:31), and elsewhere.
12) Zevachim, there. But see Rambam, Hilchos Bi'as Mikdash (5:13), and its commentators there.
13) Zevachim 102a. And see above, p. 175, note 28.
14) And see several answers: in Rashi, Shitah Mekubetzes, etc.
15) According to the view that Pinchas did not become a Kohen until he killed Zimri (Zevachim 101b). And this is also the view of Rashi in his commentary on the Torah (Pinchas 25:13).
16) Menachos 65a.
16*) Rashi, Vayakhel 38:8. And see also Tanchuma, Pekudei 9.
17) See at length Likkutei Sichos vol. 3, Parshas Terumah; and in many places.
17*) Terumah 25:8.
18) Shir HaShirim Rabbah 5:13; Zohar II, 148a; Tanchuma, Terumah 5 — cited in Rashi at the beginning of Parshas Terumah (and see Ohr HaTorah, Terumah, pp. 1383, 1390); and elsewhere.
19) Bachaye, Terumah 25:7; Kli Yakar there, 25:3. And see Zohar there, 135a.
20) Tanchuma, Nasso 16. And see above, p. 17, note 42.
21) Tanya, ch. 36.
22) Sifri and Rashi at the beginning of Parshas Matos. And see Rambam (Hilchos Yesodei HaTorah 7:6, and elsewhere; references cited above, p. 38, note 26). Likkutei Torah, Matos 82a, end, ff.
23) See regarding all this Torah Or 33a-b.
24) Yevamos 49b. And see Likkutei Torah (Nitzavim 47c; Shemini Atzeres 92b; Shir HaShirim 28b) that this is one and the same with having prophesied with "this."
25) In Torah Or there [cited and explained in Ohr HaTorah on our parsha, end of p. [OCR unclear: א'תתקלס] ff.; Vayakhel, p. 2225 ff.], "mirrors" (of the Maros HaTzovos), in the plural, refers to the two mirrors, the luminous mirror and the non-luminous mirror. However, since in their plain sense the Maros HaTzovos were non-luminous mirrors, it is implied that spiritually too this level is their main theme. And see also Ohr HaTorah, Vayakhel, there (רס"ב): the level of "הראיני את מראיך" ("Show me your countenance") of או"ה is called the Maros HaTzovos. And see also Ohr HaTorah, Bo (quoted in the following note).
26) See also Ohr HaTorah, Bo, end of p. 329: "ומשה רבינו ע"ה נסתכל באספקלריא המאירה . . וא"צ למראות הצובאות" ("And Moshe Rabbeinu, peace be upon him, gazed through the luminous mirror . . and had no need of the Maros HaTzovos").
27) See above, p. 158 ff.
28) And along the lines of the manner of "a dwelling in the lowest realms" before (or had there not been) the sin of the Tree of Knowledge — when the matter of being "made for the evil inclination" was not then relevant, for they did not know at all that there is desire in this (Torah Or 5, beginning of side d). And according to what is known, that "They shall make Me a Sanctuary and I will dwell among them" is an atonement for the sin of the Golden Calf (Tanchuma, Terumah 8)* — when the spiritual filth of the sin of the Tree of Knowledge was reawakened (Zohar I, 52b; and see above, p. 160, note 61) — it may be said that Moshe wanted the making of the Mishkan to nullify completely the blemish caused by the sin of the Golden Calf, to the point that the Jewish people would be at the level that preceded the sin of the Tree of Knowledge (as at the Giving of the Torah, when their filth ceased (Shabbos 146a, beginning; Zohar there)). He therefore rejected the mirrors, which are made for the evil inclination, the level of a mirror [OCR unclear] (and see Zohar there, that at the time of the Giving of the Torah, when their filth ceased, "מתנהרין באספקלריא דנהרא" ("they were illuminated by the luminous mirror"), which was not so after the sin of the Golden Calf).
*) And especially the Kiyor, whose theme was "לרחוץ אותו עון" ("to wash away that sin") (שמ"ז [OCR unclear] on the Torah, our parsha, 30:18) — except that Moshe wanted the washing away of the sin to be in such a way that they would have no connection to the filth (as with "their filth ceased" at the time of the Giving of the Torah). And to this the Holy One, blessed be He, said to him that the true elevation is the transformation of (the evil inclination and) the sin itself into merits (see the following note, and note 33).
29) See at length the maamar Basi LeGani 5731 (Sefer HaMaamarim Melukat vol. 5, p. 154 ff.), which explains the superiority of "a dwelling in the lowest realms" brought about through the service of now (after the sin and the teshuvah) compared with how it was before (or had there not been) the sin of the Tree of Knowledge.
30) See the Hemshech of the Yom HaHilula, ch. 10 ff. And see also the maamar BeEtzem HaYom HaZeh 5701 (printed in Kuntres 77, adjoining the kuntresim of the above Hemshech). And note that at the beginning of the above maamar BeEtzem HaYom, a proof for the interpretation of "tzava" is brought from the verse "אשר צבאו פתח אהל מועד" ("who gathered in legions at the entrance of the Tent of Meeting"), said regarding the Maros HaTzovos. And see note 32.
31) Also the copper of the Kiyor alludes to the matter of strength: "מצחך נחושה" ("your forehead is copper") (Yeshayahu 48:4), the service of "עז כנמר" ("bold as a leopard") (Ohr HaTorah on our parsha, p. 1938 (in the marginal gloss); Vayakhel, p. 2228).
32) And note that the bringing of the Maros HaTzovos to the donation for the Mishkan was also in the manner of iskafya and kabbalas ol, as in the words of Rashi (38:8), "ואף אותן לא עכבו" ("and they did not withhold even these"). And with this we can appreciate why the matter of "tzava" is stated (not only regarding the mirrors themselves, "the Maros HaTzovos," but) also regarding the bringing of the mirrors to the donation for the Mishkan: "who gathered in legions at the entrance of the Tent of Meeting."
33) The connection of the Kiyor to our parsha (whose name, which expresses its content, is Tisa) — it may be said — is that its theme is the elevation of "and I will dwell among them" as it is after the sin of the Golden Calf and the teshuvah for it (see above, note 29).
34) See above, p. 161, note 64. And note also Hemshech VeKachah 5637, ch. 15, on the superiority of the causing factor.
35) See also Ohr HaTorah, Vayakhel, end of p. 2229, that the water of the Kiyor is connected to the level of "מן המים משיתיהו" ("for I drew him from the water") of Moshe.
36) And although at first Moshe did not want to accept them — after the Holy One, blessed be He, told him "קבל" ("Accept"), and especially since He explained to him the reason (in terms of wisdom and intellect) for this, "for these are dearer to Me than everything," it became the matter of Moshe (similar to what is explained above, p. 39 ff., that after the Holy One, blessed be He, said "חבל על דאבדין כו'" ("Alas for those who are lost, etc."), this matter too was drawn down into Moshe — although before this he had asked "למה הרעותה גו'" ("Why have You done evil, etc.")). And see the following note.
37) See Likkutei Sichos vol. 9, pp. 73-74 and the notes there, that the true essence of bittul lies specifically in bittul hayesh. See there at length. And it may be said that through Moshe accepting the Maros HaTzovos from them, both advantages were achieved (similar to what is explained in Likkutei Sichos there, p. 75, sec. 7): the advantage of the essence of bittul found in "bittul hayesh" and "iskafya"; and that this bittul should be revealed (unlike bittul hayesh, where the bittul does not penetrate the very essence of the being, since the yesh conceals and obscures).
38) See Torah Or (99c), that the bittul of Moshe is the level of Mah of Mah, and the bittul of Aharon, Ban of Mah.
39) Zohar III, 39a. And see Biurei HaZohar at the beginning of Parshas Vayeitzei; Likkutei Torah, Va'eschanan, the maamar VeYadaata (the second), ch. 2; and there, the maamar USheavtem (the second), ch. 1.
40) Divrei HaYamim I 23:13.
Key Lesson
The Kiyor, made from the very mirrors Moshe found repugnant, teaches that what seems only a preparation — a Jew washing himself clean of what is undesirable and subduing his evil inclination through kabbalas ol — is dearer to G‑d than the service that follows it. It is specifically in this confrontation with the lowest that the true bittul of Moshe is revealed and the dwelling for G‑d in the lowest realms is completed.