Transforming Negativity
Ben Chamesh L'Mikra | February 25, 2024
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Transforming Negativity

Ben Chamesh L'Mikra | December 10, 2025

Parshas Ki Sisa

Transforming Negativity

Parshas Ki Sisa discusses the commandment to construct the kiyor. This Sicha explains the curious placement of this instruction and the uniqueness of the kiyor.

In this week’s parsha, G-d commands Moshe regarding the building of the kiyor (washstand) for use in the Tabernacle.

Text 1

The Lord spoke to Moshe, saying: "You shall make a washstand of copper and its base of copper for washing, and you shall place it between the Tent of Meeting and the altar, and you shall put water therein. Aharon and his sons shall wash their hands and feet from it. When they enter the Tent of Meeting, they shall wash with water so that they will not die; or when they approach the altar to serve, to make a fire offering rise up in smoke to the Lord, they shall wash their hands and feet so that they will not die; this shall be for them a perpetual statute, for him and for his descendants, for their generations."
Shemos, 30:17-21

Before the kohanim (priests) served in the Mishkan they were to wash their hands and feet. To facilitate this, G-d commanded Moshe to construct a copper laver. Interestingly, while the commandments to build all the other vessels for the Mishkan (Tabernacle) are spoken of in the previous two Torah portions, G-d’s instruction to build the kiyor is not placed together with the rest of the Sanctuary’s vessels, and is instead articulated in this week’s parsha (Torah portion), Parshas Ki Sisa. When discussing the vessels that served an important role in the Sanctuary, Rambam states the following:

Text 2

The following utensils are integral for the Sanctuary...a washstand with a pedestal where the priests would sanctify their hands and feet for the (Temple) service. It was positioned between the Entrance Hall and the altar, to the left when entering the Sanctuary.
Rambam, Hilchos Beis HaBechira 1:6

Rambam describes the kiyor as a utensil with an essential role for the service. Notwithstanding its importance, it nevertheless is not stated amongst the instructions for the rest of the vessels. Instead, it is mentioned in an entirely separate parsha—after the Torah enumerates the other vessels for the Mishkan. For what reason was the commandment to build the kiyor separated from all the others, and only mentioned after all the rest of the vessels?

Difference in roles

The commentators explain that this marked separation expressed a focal difference between the purpose that the kiyor served in the Mishkan B”H and the role of the rest of the vessels. Because of the difference in its purpose, it is set apart from the rest of the vessels. The commentaries explain this distinction as follows:

Text 3

This vessel as well, is not mentioned above with the rest of the vessels, because its intent was not that the Shechina (Divine Presence) should reside in the Sanctuary, as was the intent of those vessels. Its intent was rather to prepare the kohanim for their service.
Seforno, Shemos, 30:18

All the other vessels fulfilled a direct service of G-d in the Mishkan and caused G-dliness to rest therein. The kiyor, on the other hand, served the purpose of washing the hands and feet of the kohanim before they served in the Mishkan. The kiyor therefore was a preparation for the service and not part of the service itself. It is for this reason that the commandment to build the kiyor is not stated together with the rest of the vessels in the Mishkan, but instead is mentioned in a different parsha, after the rest of the other vessels.

Its placement

This difference is not only seen by the order of the kiyor’s instruction in the Torah, but it can also be recognized from the distinction of where it was situated in the Mishkan as well. The Torah describes the position of the kiyor as follows: “You shall place it between the Tent of Meeting and the altar.”
Shemos, 30:18

Rashi explains its specific location in his commentary on the verse:

Text 4

[This refers to] the altar for burnt offerings, about which it is written that it was in front of the entrance of the Mishkan of the Tent of Meeting. The washstand was drawn away slightly [from the entrance] and stood opposite the space between the altar and the Mishkan, but it did not intervene at all [between them], because it is said: “And he placed the altar for burnt offerings at the entrance of the Mishkan of the Tent of Meeting” (Exod. 40:29), implying that the altar was in front of the Tent of Meeting, but the washstand was not in front of the Tent of Meeting. How is that so? It [the washstand] was drawn away slightly to the south.
Rashi, Shemos, 30:18

While the rest of the vessels—such as the menorah, the shulchan and the altar for incense—were placed inside the Tent of Meeting, the kiyor was placed outside of it. Though the altar for burnt offerings was also technically situated outside in the courtyard, it was positioned directly in front of its entrance. In contrast, the kiyor was not placed in front of the entrance, but rather, it was situated off to the side. This positioning actually enabled the kohanim to access the kiyor. The Mishna states that there are several instances when it is prohibited to enter the area between the Tent of Meeting (where the altar for the ketores, menorah and shulchan are housed) and the altar for burnt offerings:

Text 5

R. Yossi stated: “In five respects in the area between the Ulam and the altar on par with the Heichal: for those afflicted with blemishes, or with a wild growth of hair, or who have drunk wine, or whose hands or feet are unwashed may not enter there.”
Mishna, Keilim, 1:9

While the kiyor was situated “between the Tent of Meeting and the altar,” it was obviously permitted to approach it without washing one’s hands and feet. The reason for this is because it was not directly opposite the Tent of Meeting, but was instead, off to the side. Not only was the kiyor of lesser holiness than the rest of the vessels, in that it served a preparatory service, but it was as well positioned in the Mishkan in a place of lesser holiness. The reason for both of these distinctions is due to the fact that the kiyor served a preparatory purpose, and was therefore on a lower level than the rest of the vessels. Rather than being an actual service that took place in the Mishkan, the role of the kiyor was to prepare the kohanim to be able to perform these rituals.

Its size

This idea that the kiyor was a preparation for the rest of the service in the Mishkan is also expressed in the physical dimensions of the kiyor. At the time of the erection of the Mishkan, after all of the vessels had been constructed, the verse describes Moshe’s placement of the kiyor into the Mishkan:

Text 6

He placed the washstand between the Tent of Meeting and the altar, and there he put water for washing, and Moshe, Aharon, and his sons would wash their hands and their feet from it.
Shemos, 40:30-31

The Talmud understands the specific wording of the verse and the mention of these four individuals—Moshe, Aharon, and Aharon’s two sons—as an indication that the kiyor must contain enough water for four people to be able to wash from it.

Text 7

R. Yossi ben R. Chanina said: “You may not wash in a laver which does not contain sufficient [water] for the sanctifications of four priests, for it says: “Moshe, Aharon, and his sons would wash their hands and their feet from it.”
Talmud, Zevachim 19b

The Talmud explains that there must be enough water for Moshe, Aharon and his two sons. Though Aharon and his sons were kohanim, whether or not Moshe was a kohen is a Talmudic dispute.

Text 8

The Sages maintain: Moshe was invested with priesthood only for the seven days of consecration. Some maintain: Only Moshe’s descendants were deprived of priesthood, for it is said, “But as for Moshe the man of G-d, his sons are named among the tribe of Levi;” and it says, “Moshe and Aharon among His priests, and Shmuel among them that call upon His name.” Why [add] “and it says”? — You might argue that [the first proof-text] is written for [future] generations, hence it says, however, “Moshe and Aharon among His priests.”
Talmud, Zevachim 102a

Parshas Ki Sisa

Transforming Negativity

Parshas Ki Sisa discusses the commandment to construct the kiyor. This Sicha explains the curious placement of this instruction and the uniqueness of the kiyor.

In this week’s parsha, G-d commands Moshe regarding the building of the kiyor (washstand) for use in the Tabernacle.

Text 1

The Lord spoke to Moshe, saying: "You shall make a washstand of copper and its base of copper for washing, and you shall place it between the Tent of Meeting and the altar, and you shall put water therein. Aharon and his sons shall wash their hands and feet from it. When they enter the Tent of Meeting, they shall wash with water so that they will not die; or when they approach the altar to serve, to make a fire offering rise up in smoke to the Lord, they shall wash their hands and feet so that they will not die; this shall be for them a perpetual statute, for him and for his descendants, for their generations."
Shemos, 30:17-21

Before the kohanim (priests) served in the Mishkan they were to wash their hands and feet. To facilitate this, G-d commanded Moshe to construct a copper laver. Interestingly, while the commandments to build all the other vessels for the Mishkan (Tabernacle) are spoken of in the previous two Torah portions, G-d’s instruction to build the kiyor is not placed together with the rest of the Sanctuary’s vessels, and is instead articulated in this week’s parsha (Torah portion), Parshas Ki Sisa. When discussing the vessels that served an important role in the Sanctuary, Rambam states the following:

Text 2

The following utensils are integral for the Sanctuary...a washstand with a pedestal where the priests would sanctify their hands and feet for the (Temple) service. It was positioned between the Entrance Hall and the altar, to the left when entering the Sanctuary.
Rambam, Hilchos Beis HaBechira 1:6

Rambam describes the kiyor as a utensil with an essential role for the service. Notwithstanding its importance, it nevertheless is not stated amongst the instructions for the rest of the vessels. Instead, it is mentioned in an entirely separate parsha—after the Torah enumerates the other vessels for the Mishkan. For what reason was the commandment to build the kiyor separated from all the others, and only mentioned after all the rest of the vessels?

Difference in roles

The commentators explain that this marked separation expressed a focal difference between the purpose that the kiyor served in the Mishkan B”H and the role of the rest of the vessels. Because of the difference in its purpose, it is set apart from the rest of the vessels. The commentaries explain this distinction as follows:

Text 3

This vessel as well, is not mentioned above with the rest of the vessels, because its intent was not that the Shechina (Divine Presence) should reside in the Sanctuary, as was the intent of those vessels. Its intent was rather to prepare the kohanim for their service.
Seforno, Shemos, 30:18

All the other vessels fulfilled a direct service of G-d in the Mishkan and caused G-dliness to rest therein. The kiyor, on the other hand, served the purpose of washing the hands and feet of the kohanim before they served in the Mishkan. The kiyor therefore was a preparation for the service and not part of the service itself. It is for this reason that the commandment to build the kiyor is not stated together with the rest of the vessels in the Mishkan, but instead is mentioned in a different parsha, after the rest of the other vessels.

Its placement

This difference is not only seen by the order of the kiyor’s instruction in the Torah, but it can also be recognized from the distinction of where it was situated in the Mishkan as well. The Torah describes the position of the kiyor as follows: “You shall place it between the Tent of Meeting and the altar.”
Shemos, 30:18

Rashi explains its specific location in his commentary on the verse:

Text 4

[This refers to] the altar for burnt offerings, about which it is written that it was in front of the entrance of the Mishkan of the Tent of Meeting. The washstand was drawn away slightly [from the entrance] and stood opposite the space between the altar and the Mishkan, but it did not intervene at all [between them], because it is said: “And he placed the altar for burnt offerings at the entrance of the Mishkan of the Tent of Meeting” (Exod. 40:29), implying that the altar was in front of the Tent of Meeting, but the washstand was not in front of the Tent of Meeting. How is that so? It [the washstand] was drawn away slightly to the south.
Rashi, Shemos, 30:18

While the rest of the vessels—such as the menorah, the shulchan and the altar for incense—were placed inside the Tent of Meeting, the kiyor was placed outside of it. Though the altar for burnt offerings was also technically situated outside in the courtyard, it was positioned directly in front of its entrance. In contrast, the kiyor was not placed in front of the entrance, but rather, it was situated off to the side. This positioning actually enabled the kohanim to access the kiyor. The Mishna states that there are several instances when it is prohibited to enter the area between the Tent of Meeting (where the altar for the ketores, menorah and shulchan are housed) and the altar for burnt offerings:

Text 5

R. Yossi stated: “In five respects in the area between the Ulam and the altar on par with the Heichal: for those afflicted with blemishes, or with a wild growth of hair, or who have drunk wine, or whose hands or feet are unwashed may not enter there.”
Mishna, Keilim, 1:9

While the kiyor was situated “between the Tent of Meeting and the altar,” it was obviously permitted to approach it without washing one’s hands and feet. The reason for this is because it was not directly opposite the Tent of Meeting, but was instead, off to the side. Not only was the kiyor of lesser holiness than the rest of the vessels, in that it served a preparatory service, but it was as well positioned in the Mishkan in a place of lesser holiness. The reason for both of these distinctions is due to the fact that the kiyor served a preparatory purpose, and was therefore on a lower level than the rest of the vessels. Rather than being an actual service that took place in the Mishkan, the role of the kiyor was to prepare the kohanim to be able to perform these rituals.

Its size

This idea that the kiyor was a preparation for the rest of the service in the Mishkan is also expressed in the physical dimensions of the kiyor. At the time of the erection of the Mishkan, after all of the vessels had been constructed, the verse describes Moshe’s placement of the kiyor into the Mishkan:

Text 6

He placed the washstand between the Tent of Meeting and the altar, and there he put water for washing, and Moshe, Aharon, and his sons would wash their hands and their feet from it.
Shemos, 40:30-31

The Talmud understands the specific wording of the verse and the mention of these four individuals—Moshe, Aharon, and Aharon’s two sons—as an indication that the kiyor must contain enough water for four people to be able to wash from it.

Text 7

R. Yossi ben R. Chanina said: “You may not wash in a laver which does not contain sufficient [water] for the sanctifications of four priests, for it says: “Moshe, Aharon, and his sons would wash their hands and their feet from it.”
Talmud, Zevachim 19b

The Talmud explains that there must be enough water for Moshe, Aharon and his two sons. Though Aharon and his sons were kohanim, whether or not Moshe was a kohen is a Talmudic dispute.

Text 8

The Sages maintain: Moshe was invested with priesthood only for the seven days of consecration. Some maintain: Only Moshe’s descendants were deprived of priesthood, for it is said, “But as for Moshe the man of G-d, his sons are named among the tribe of Levi;” and it says, “Moshe and Aharon among His priests, and Shmuel among them that call upon His name.” Why [add] “and it says”? — You might argue that [the first proof-text] is written for [future] generations, hence it says, however, “Moshe and Aharon among His priests.”
Talmud, Zevachim 102a

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