Mirror Image

Towards the beginning of the Parsha, Moshe Rebbeinu is given the Tzivuy to make a Kior for the Mishkan: “V’Asisa Kior Nechoshes V’Kano Nechoshes L’Rachtzah”. The Kior was the Kli that was used for the Kohanim to wash their hands and feet prior to engaging in the Avodah. While this may seem like one of the simpler Klei HaMishkan—certainly less intricate and with less Halachos than the Menorah or the Aron—there are a number of interesting points that arise from the way that the Torah tells us about the Kior.

First, it would seem that this Tzivuy is out of place: the Torah told us about most of the Kelim in Parshas Terumah, with the balance being spoken about in Parshas Tizaveh. Why did the Torah wait until now—after the Tzivuy of the Bigdei Kehuna and the Machatzis Hashekel—to instruct us about the Kior?

The instructions as far as the actual construction of the Kior are noteworthy as well. When it comes to the other Kelim, the Torah tells us the materials that must be used to make the Kli—be it wood, gold, silver or copper—and then the dimensions of the Kli, which would presumably be needed in order to make it. In the case of the Kior, however, the Torah only says that it should be made of copper, but not its dimensions.

Though the Pessukim here are quite brief, Chazal do provide further insight into the Kior. The Yalkut Shimoni tells us that because the Torah uses the word “V’Rachatzu” four times in the Parsha, we learn that the Kior must contain enough water for at least four Kohanim to do “Kiddush Yadayim V’Raglayim.”

While this Medrash perhaps helps us determine the size of the Kior, it itself raises a question: why does the Torah require the Kior to contain enough water for multiple Kohaim to wash their hands? The repetition of the word “V’Rachatzu” tells us the required capacity of the Kior, but not why that is the case.

The Pessukim later on, in Parshas Vayakel, also provide more detail: there the Torah says that the Kior is to be made of the “Maros HaTzavos”. Rashi cites a rather famous the Medrash Tanchuma, which says that the women of Klal Yisroel brought their mirrors—which were essentially sheets of copper—to Moshe Rabbienu, seeking to donate them as their Nedavah to the Mishkan. Moshe was disgusted at this offer: he felt that these mirrors, which were used for the women to beautify themselves, were in some way tainted by the Yetzer Harah and therefore below the stature of the Nedavas HaMishkan. Hakadosh Baruch Hu, however, explained that Moshe was wrong—that he should accept the mirrors, for “Elu Chavivin Alei Min HaKol.” Because the Nishei Chayil used these mirrors in order to form an emotional connection with their husbands, which led to the continuity of Klal Yisroel, there could be no more precious metal than these sheets of copper, and no more befitting Nedavas HaMishkan.

While this is a beautiful Medrash, which explains the origins of the “Maros HaTzavos” used for Kior, it gives rise to yet another question: if indeed these mirrors we so precious, if they were “Chavivin Alei Min HaKol”, why were they only used for the Kior?

The Seforno, in this week’s Parsha, explain that the Tzivuy of the Kior is near that of the Shekalim and the Shemen HaMishcha, and not in Parshas Terumah, because these are all Machshirim for the Mitzvos of the Mishkan. Unlike the other Klei Hamishkan, the Kior was not meant to cause “Hashra’as Hashechina” but to enable the Kohaim to prepare themselves for the Avodah. If this is the case, why were these special mirrors—so treasured by Hashem himself—only used for this, a “second tier” Kli, so to speak?

In truth, the Medrash itself briefly explains why the Kior was made from the “Maros HaTzavos.” Since the Kior was used for “Mei Sotah”, which is used to bring Shalom between a husband and wife, the Maros HaTzavos we suited to be used for this Kli. On a certain level this is certainly understandable—the items that were originally used to bring husbands and wives closer to one another were used for the Kli that would be used to bring Shalom between spouses.

But why was the Kior itself to be used for this role? It would seem that here could have been a separate Kli of some sort, made from the Maros HaTzavos, which could be used in the case of a Hashka’as HaSota. Why did the Kior, regularly used for Kiddush Yadayim V’Raglaim, serve this double role?

I think we can better understand the Medrash, and the message of the Kior, if we appreicate the true essence of Shalom, as explained by R’ Chaim Shmulevitz.

We know that, because Hashem had spared them during Makos Bechoros, the Bechoros were meant to serve the role of the Kohanim, performing the Avodah in the Mishkan. Following the Chet HaEgel, however, the Bechoros lost this privilege and it was given to the Bnei Levi. Why were these two groups the ones that qualified to serve this lofty role? In both cases the Torah refers to a sense of innate Kedusha: regarding the Bechoros the Torah says “B’Yom Hikosi Kol Bechor B’Eretz Mitzrayim Hikdashti Atem Li” and about the Bnei Levi it says “V’Hivdalta Mitoch Bnei Yisroel.” Both these groups, it seems, are innately Kadosh, and different from others.

R’ Chaim explains this with a powerful Yesod: Kiruv Halevavos, increased closeness, breeds Kedusha. Anytime two people, or a person and Hakadosh Baruch Hu, become closer to one another, there is a potential for Kedusha.

When Hashem saved the Bechoros from the Makkah in Mitzrayim they became Kadosh, as the Passuk says, because there was an increased closeness between the first-born of Klal Yisroel and Hashem. The Leviim, says R’ Chaim, were always Kadosh—they were not enslaved in Mitzrayim, for example—because the birth of Levi in some way increased the closeness between Yaakov and Leah more than the birth of other Shevatim. This is seen in the explanation that Leah gave for her third son’s name: “HaPa’am Yilaveh Es Ishti.” On some level the addition of this third son created additional Kiruv Halevavos between Yaakov and Leah and this Shevet was therefore primed for an extra measure of Kedusha.

This is also why Mattan Torah took place when Bnei Yisroel camped K’Ish Echad B’Lev Echad. At that time there was a higher level of Kiruv Halevavos amongst Klal Yisroel, and Kedusha was created as a result—this was therefore the opportune time for Kabalas HaTorah.

Based on this idea, I think we can explain the message of the Kior.

The primary function of the Kior is to allow the Kohaim to be wash their hands and feet prior to engaging in the Avodah in the Mishkan. Though the word Rechitzah is used in the Pessukim, this is generally refered to as Kiddush Yadayim V’Raglayim: the Kohanim have to be Mekadesh themselves prior to entering the Mishkan, a structure whose very essence is Kedusha. This is why the Maros HaTzavos were used for the Kior,and only for the Kior as Rashi points out. Moshe Rabbeinu felt that the mirrors were used for a base purpose—for the women to beautify themselves—and therefore were not befitting to be used in the Mishkan. Hakadosh Baruch Hu told him that he was mistaken: these mirrors had been used to create Shalom, and Kiruv Halevavos, between the men and women of Klal Yisroel—they were the very best tools to be used for Kedusha “Elu Chavivin Alei Min HaKol”.

This is also the message to the Isha Sotah and her husband. Clearly any couple who had reached the point of the Mei Sotah was experiencing darkness in their relationship, and so we give the Sotah water from the Kior made from the Maros HaTzavos in the hopes that the waters will prove her innocence. When this happens and her husband sees that his concerns and suspicions are unfounded, Kiruv Halevavos is sure to follow. We therefore want to remind them that from the darkest time can come the ultimate Kedusha—though their situation is bleak, the Shalom that will be engendered by the Mei Sotah affords them not only an opportunity to heal, but to grow.

When the Kohanim are about to enter the Mishkan, a place of such powerful Kedusha, they are reminded that they are capable of achieving Kedusha through the power of Shalom and Kiruv Halevavos. This is why the only qualification for the size of the Kior is that it be able to hold water for more than one Kohen—we must be thinking about others in order to attain Kedusha. The very act of Kiddush Yadayim V’Raglayim has to be done from a vessel that represents Kiruv Halevavos for this is the path to Kedusha.

In our own lives we all strive for Kedusha—we wish to grow in our own Ruchnias. We must keep in mind the lesson of the Kior and the power of Kiruv Halevavos, and maintaining and increasing Shalom in all of our interpersonal relationships.