The Copper Laver: The Women's Vessel: Rashi
The Copper Laver: The Women's Vessel: Rashi
The Copper Laver: The Women's Vessel: Rashi
s Vessel
Rabbi Etan Moshe Berman
Just when it seemed that the parshios were finished presenting the often tedious details of the Mishkan and the
vestments of the kohanim, and we would, at last, return to the more familiar stories of the Torah, suddenly we find
ourselves back in the Mishkan section of the library.
This weeks parshah begins discussing the half shekel, and as we are about to return to the narrative of the travels
of the Jewish people on their way to the Holy Land, God says, “Oh right, by the way, I almost forgot... and don’ t forget
to wash your hands!” Hashem instructs Moshe to construct a copper laver, the kiyor, for the kohanim to wash their
hands and feet prior to their Mishkan/Temple service. Obviously, nothing is forgotten before God’ s throne of glory1, so
why is the command regarding the kiyor disparate from everything else involving the Mishkan?
Both the Seforno and the Netziv answer that there is a fundamental distinction between the kiyor and all the
other Temple vessels. Every other vessel involves the actual service in the Temple, whereas the kiyor is a preparatory act.
In the language of the Netziv, it is a Machshir for the Avodah. For this reason, it’ s construction is not commanded in
conjunction with any other vessel.
When one examines the kiyor, he begins to discover it’
s fascinating history.
Rashi2 explains that the kiyor was made out of copper mirrors that were donated by the Jewish women. When
the Jews were slaves in Egypt, the oppression weighed so heavily upon them, physically, psychologically and emotionally,
that procreation was nearly an impossibility. Such a reality would certainly have put an end to the existence of the Jewish
people. To avoid this disastrous eventuality, the Jewish wives developed a game. When they would deliver food and drink
to their husbands in the fields, they would bring along their copper mirrors, and say, "I'm cuter than you" all the while
showing their husbands face and their face in the mirrors. In this way they relaxed their husbands from the stress, aroused
them, and were able to produce the next generation of Jews amidst the horrendous oppression.
When the women discovered that the “Mishkan fund”was open for donations, they offered their copper mirrors.
The initial reaction of Moses was that these mirrors were inappropriate to be donated to the Mishkan, because they are
"made for the evil inclination." God though, had a different perspective on the matter, and told Moshe that these mirrors
are more precious to Him than anything else, because it was through these mirrors that the next generation of Jews were
produced in Mitzrayim.
The Ramban3 points out that this was not the first time that items "made for the evil inclination" were donated.
In fact, certain adornments popular among the women at the time, were certainly more objectionable. Yet we find this
dialog between Moshe and Hashem only regarding the copper mirrors! Why didn’ t Moshe object to any of the other
items?
The Ramban explains that every other donated item was melted down along with everything else and became
indistinguishable, but the kiyor was to be composed solely of these copper mirrors. It was for this reason that Moshe
“So shall you say to the house of Jacob and tell to the children of Israel.”12
Three questions beg answers here. Why do we need two phrases for the Jewish people? Say simply, “Moses
go tell the Jews.” Why is the word x©n`z used in reference to the house of Jacob, while the word ci¥BY© is used in
reference to the children of Israel? Finally, if for some reason there is a need for a dichotomy among the Jewish people.
13. As Rashi says there, “With this language and in this order.”
14. See the Mishnah beginning chapter Kol HaZevachim, the source for the invalidation in Zevachim 19b, and Rashi’
s explanation for the invalidation of service
performed without the required vestments on 18a, Aval.