The Basin and Stand ‫שמות פרק לח,

The Basin and Stand
‫את‬
ֹ ְ ‫שת בְמַר‬
ֶ ‫נח‬
ְ ‫כנו‬
ַ ‫את‬
ֵ ְ ‫שת ו‬
ֶ ‫נח‬ְ ‫כיור‬ִ ַ‫את ה‬ֵ ‫עש‬ ַ ַ ‫ ח ו ַי‬,‫שמות פרק לח‬
:‫עד‬ֵ ‫הל מו‬ ֶ ‫א‬
ֹ ‫תח‬ַ ֶ‫באו פ‬ ְ ָ ‫שר צ‬
ֶ ֲ‫את א‬
ֹ ְ ‫צב‬
ֹ ַ‫ה‬
The basin was made of such highly polished copper, that it had the properties of a mirror. The basin was
placed in the area between the outer altar and the Sanctuary doorway, but off to the north, beyond the
entrance. As preparation to service in the Bais HaMikdash, the Cohanim had to first use this basin to wash
their hands and feet.
Moshe was reluctant to accept the copper mirrors for such a lofty purpose, since the
mirrors had been used by the women to adorn themselves in order to arouse their
husbands. Hashem responded that the copper mirrors were very dear to Him, as the
women had used the mirrors to beautify themselves in order to revive their husbands'
Rashi
broken spirits in Egypt, and for the spiritual aspect of having children and keeping the
Jewish people alive. This is referred to in Shir Hashirim 8:5, "Under the apple tree I
roused you". And this is why [the Hebrew for the word "mirror" is] maros tzovos which can
be read as "mirrors of hosts" (referring to the women).
This positioning allowed women to notice this highly reflective vessel. It served as a
Kli Yakar reminder that a wayward wife who was suspected of infidelity would be brought to the
Mikdosh to be tested by drinking the water of the basin.
We may perhaps take it in its plain sense that he maid the basin and stand out of the
mirrors of the women who crowded in a great host (tzava-hebrew for hosts or army ; cf.:
the Lord of hosts, tzevaos) and assembled at the door of the tent of meeting to give their
mirrors as a freewill offering. The bronze of the mirrors was designated for this vessel
Ramban
because of its smooth polished hollowed-out surface. When the women saw this they
gathered in their hosts to donate the mirrors for the making of the basin and stand. He
thus renders the text: The women who crowded at the tent of meeting... who gathered
and stood round, in their hosts to hand over their gift.
It is deeply significant that the vessel designated for consecration of hands and feet i.e.
dedicated to elevating and refining the animal movements and instincts of man should
R’ Hirsch
be made from such a crucial boudoir item as a mirror, an object which draws attention
to the human body as an object of sensual desire.
It is customary for every women to make up her face every morning and look in a
bronze or glass mirror in order to adjust her hair style and ornaments as mentioned in
Isaiah 3. The Israelite women behaved exactly as the Ishmaelite woman today. But there
were pious women in Israel who overcame this worldly temptation and freely gave
Ibn Ezra
away their mirrors because they found no more need to beautify themselves but came
instead daily to the door of the tent of meeting to pray and hear religious discourses for
their edification. The text says: Who crowded at the door of the tent of
meeting...because there were many of them. Tzavos as a large crowd.
Moshe did not wish to receive the mirrors. He was concerned that men would utilize
Panim
the mirrors and would violate the issur of using the garments of women. (Some forbid
Yafos
men to use mirrors to properly position the head tefillin.)
Tamtzis Tzvos as labor done to break the mirrors to prepare the basin.
Tzvos translated as prayer. Women come to the Ohel to pray but out of modesty, use
Onkelos
mirrors to see what is happening within the Holy places.
Maros indicate two types of vision: all prophets gaze through a clouded opaque glass,
R’ Shenur
but Moshe gazed through a shining translucent glass. The type of glass reflects the
Zalman,
person using the glass, whether a thin or heavy layer of silver. The descent of the soul is
the Alter
only to reflect and return its image back to its source as it uses this material world. My
Rebbe
dove (the soul) is in the cleft of the rocks (Galus). The solution is show me your mirror.
The Basin and Stand
The Basin (‫ )הכיור‬was placed in the area between the outer altar and the Sanctuary doorway, but off to
the north, beyond the entrance. As preparation to service in the Bais HaMikdash, the Cohanim had to
first use the basin to wash their hands and fee at the same time. This procedure was done standing
placing the hands directly above the feet.
The Basin that Shlomo made had a diameter of 10 amos and three amos height. However, the Torah does
not specific the measurements of the Basin in the Mishkan.
Gemara (Zevachim 19b) learns from the verse Shmos 30,21, “Moshe, Aharon and his sons would wash
their hands and feet from it (the Basin)”, that the Basin must hold enough water to wash the hands and
feet of four Cohanim. Moshe had a direct connection to the Basin. HaShem directed that Moshe (in
addition to the Cohanim) would also use the basin.
The question arises that Aharon has four sons, thus the Basin should hold a minimum of water for six!
Kesef Mishneh (Bias haMikdash 5:13) explains that the Torah uses the phrase “and his sons” and not all
his sons. Thus the minimum amount would be two sons (and thus a total water supply for four people).
Moshe was a Levi but during the seven days of the Mishkan’s dedication he did serve as a Kohan. One
opinion is that Moshe also offered sacrifices on the eighth day, together with Aharon and his sons.
However, another opinion is that Moshe did not serve in such a capacity on the eighth day, and
evidently, he did not serve on the same day with the other Kohanim. However, according to this
opinion Moshe did enter the holy area, and thus, it is taught that even entering the holy area requires
washing the hands and feet even when not doing Avodah.
Gemara (Zevachim 22b) relates that Rabbi Yishmael states the water used must be spring (living) waters.
However, the Rabbis say the water can be any (even ordinary) waters (but not mixed with other
liquids). Although spring (living) waters are needed for certain forms of purification, the Rabbis
maintain that this is not necessary for the sanctification of the hands and feet of the Cohanim.
If Moshe was concerned about the use of the mirrors, why did he not mind
using the women's "kumoz" (35:22), an abdominal plate?
1) Because it was melted down and would not resemble its original form at all. (Moshav Z'keinim)
2) Because it was melted together with numerous other types of metal objects, and was nullified
among the rest. (Chasam Sofer)
3) Because the "kumoz" was used as a safeguard against unwanted physical relations. (Sifsei
Chachomim)
4) The reason Moshe was reluctant to accept the mirrors was not because of their being an object
that aroused base desires, but rather, that since they were reflective, one standing at a certain
angle would see the activities of the Kohein Godol inside the Mikdash on Yom Kippur, which
would compromise the requirement of the Kohen Godol being alone when he does the service
(Vayikra 16,17). (Moshav Z'keinim)
5) Since the Kohanim wash their hands and feet from the basin in a bent over position with their
hands directly over their feet, Moshe was concerned that the copper plates would make it
appear as if the Kohanim were bowing down to themselves. (Moshav Z'keinim)
6) There is an opinion that "kumoz" means another type of jewelry completely.
.

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