parsha of the week

We can’t wash our hands of this

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The very last of the vessels of the Mishkan is finally described in chapter 30, as we learn of the kiyor, the washbasin the kohanim were to utilize before involving themselves in the service of the Tabernacle.

“When they come to the Tent of Meeting, they are to wash with water [in order] not to die, or [they must wash] when approaching the altar to perform the divine service, presenting a fire offering to G-d. They must first wash their hands and feet [in order] not to die. This shall be for [Aaron] and his descendants a law for all time, for all generations” (30:20-21).

It is rather curious that in the span of two verses, the same warning that — “they not die” — is repeated. This should seem superfluous, as the context hasn’t changed at all, and both verses are connected to how the washing must take place in association with Mishkan service.

The Pesikta notes on verse 21 that there are a number of things kohanim are warned could cause their death — performing the service drunk, with heads uncovered, without having made atonement, missing a garment, or having neglected the washing of hands and feet.

As an aside, the end of Tetzaveh’s focus on both the sanctification of G-d that will take place at the dedication of the Mishkan, along with the instructions for the construction of the small mizbeiach where incense spices are to be burned, along with our double reminder of how unwashed hands can lead to priestly death, might combine to form a premonition that kohanim will be dying soon. We who have read the story before know what is coming in Vayikra 10.

Leaving that aside, we are meant to understand, if at all possible, why the Torah would have the exact same warning twice, so close to each other.

The Or Hachaim notes a small difference in how the washings are presented. The repeat is meant to emphasize that even if the kohen has just emerged from immersion in a mikvah or other body of water, he is still required to wash his hands and feet. It’s not about the removal of tumah alone, it is that the specific act of washing hands and feet is intentional and necessary.

One could take the leap to the perspective of the Shach, who argues that the second washing — which is for all time, for all generations — refers to washing before eating. He is not suggesting that one who neglects to wash one’s hands before eating will die, but rather that one who does not wash is getting sustenance from tameh, the breeding ground of death.

Thus the word rachatz, to wash, has its letters rearranged to read ratzach, to be killed. Washing one’s hand elevates the fingers to holiness, allowing for eating to become a holy act. Again, what we are seeing is that the washing of hands is not merely ritualistic but most intentional.

A look at some of the classic commentaries shows us the following explanations:

Rashi: The repetition shows that someone who serves on the mizbeiach without having washed hands is also culpable, because the first passage is only referring to those who enter the Mishkan without having washed.

Ibn Ezra: The Torah is emphasizing how important and significant it is that every new entry requires a new handwashing.

Chizkuni: They are being reminded of how important this rule is forever.

The Netziv takes it a step further, comparing the “death warning” to that of the kohen who approaches missing one of his clothes. The warning for wearing the proper garments is only for when the kohanim are engaged in doing actual avodah.

The warning for washing hands and feet, however, applies even if they are just entering the Mishkan for a perfunctory task unrelated to holy activity of holiness, such as to fix something.

It is clear here that the “death” the kohanim are warned of is at the hand of heaven. As such, it behooves the kohen to make sure he has done what he needs to do to avoid anything happening to him.

How much is it everyone else’s responsibility to oversee the kohen? It would seem that, more than anything, the kohen must learn the laws pertaining to his own conduct, so that he can self-monitor his situation and  not bring any terrible consequences on himself.

For the rest of us, and certainly in the absence of a Mishkan, there are certainly spiritual obligations we have, and personal self-monitoring we should all be doing, related both to tumah and taharah and to not bringing bad consequences on ourselves.

But we must always remember that our places of worship and study are and should be open for all who seek to have a connection with G-d. Even if the death we face is not a physical one, when the spirit is snuffed out or torn away from the Jew, the death of the soul follows close behind.

Perhaps the Torah is warning us of the most dire consequences which come if we “wash our hands” of the spiritual needs of our coreligionists.

The job of the kohanim was to take care of their own needs vis-à-vis G-d so they can serve as the conduits for the People in their own service of G-d. Surely if we are all doing our part as G-d has instructed us, we will be blessed to see neither physical or spiritual deaths in our places of worship and study.