A Lomdus Related to the Kiyor

We mentioned recently in Chumash here that I recently got a hold of a safer it's called Yikara D'Iraiha. It's five volumes all Torah. It's a Likute, but it's a little different than most Likuten and it's very shot centric. Either way, this possuk right here in the safer Yikara D'Iraiha, the brings from a going of Tzi Rothberg shlita who we mentioned recently in Chumash here he asked a few beautiful ha'aros on this possuk. The first ha'ara that he asked was, the possuk says the kanim l'rachtza. So wait, Tzi Rothberg, why does the possuk have to say that the purpose of the kiyor and the kan was l'rachtza? Of course it's l'rachtza. The next possuk says l'rachtza to aharon and his children es yadayim v'es raglayim. So obviously it's l'rachtza. Meaning, if the reason the Torah is saying the word l'rachtza is to tell me the use of proceeds, right? What is the purpose of the kiyor? Well, it says it in the next possuk. That's l'rachtza to aharon and his children es yadayim v'es raglayim. So the freight that the shaila of kiyor and kanim l'rachtza, the l'rachtza aharon and his children es yadayim v'es raglayim it seems to be redundant. Meaning, aharon and his children es yadayim v'es raglayim that's the possuk that tells us what's going to be the purpose of the kiyor. So then why does the Torah have to mention again, or the first time, kiyor and kanim l'rachtza? The second ha'ara that he asked in shaat is that if you go back and you look at all the other kaylim of the Mishkan, when the Torah mentions the of the kaylim, right? The tzivui of the asiya, it doesn't say who, what, when, and where this kayli is supposed to be used for. For example, v'asisa shulchan atzei shittim amasa yim orkay. tells me all about it. Then at the very end But when the Torah mentions the tzeva, you go ahead and build the shulchan The same is true by the menorah. The Torah says And the Torah just goes on to describe how exactly it's supposed to be with no mention of what the purpose of the menorah is. So Frank of Rothberg, that if you look at every single one of the kaylim of the Mishkan, it follows the same thing. Make a shulchan, make a menorah. I'm going to tell you later, don't worry about it. There's going to be plenty of time. If you have a seder, you'll see it like 50 times. You'll know exactly what all these kaylim are supposed to be used for. But right now, that's not what we're talking about. I'm giving you the tzeva. I'm telling you make a shulchan, make a menorah. There's no reason to tell you right now. Doesn't say make a menorah and then light it and put oil inside of it. Make a shulchan and put bread on it. And then on Shabbos you should go and do Torah from the final and then eat the like a my opponent and split it between the Mishnah Torah should be seven Torah should be that's going to to come about. But when it comes to the kiyor lirochtzo. Whoa. Why have to know the rochtzo right now? And even more By none of the kaylim in positive that introduces the sea void for Mosha and Betzalel to go ahead and build the Kaylee does the Torah tell you what the purpose of the Kaylee is or what should be placed inside the Kaylee? There's one and only Kaylee where that's true when it comes to the Kaylee. But it's a Kaylee that kind of Kaylee the rocks that I sat to build a minute to really three hours. Number one, why does the Torah even have to say in this positive that I sat to build a minute that's the next positive the rocks that I had to build a minute additionally why in the positive of that are we even talking about what the function of the Kaylee is going to be? It's going to be the rocks and why are we talking about what you're supposed to put inside of it but I sat to show my mind by none of the Kaylee that were mentioned do you find this? He said a beautiful chat based on the Seforno and the Seforno is on this positive in the parsha of Ki Sisa. The Seforno says as follows but see the Kaylee comes there a Kaylee like who's going to my lamb shower Kaylee. There's such a glaring observation that everybody's made in their life at some point either consciously or subconsciously and that is where does the Torah talk about the Kaylee? Which parsha? It's in parsha of Ki Sisa and then it's Ki Sisa and then it's Ki Sisa like all the Kaylee are. The ika parsha that talks about the tivulium of all the Kaylee was in parsha of Truma. There's a little bit of Shir Hamapasha of Tetzaveh but the Kaylee gets pushed all the way to parsha of Ki Sisa. Parsha of Ki Sisa is the parsha of the ego what's happening in parsha of Ki Sisa? But the mitzvah to go ahead and make the Kaylee says the Seforno very interesting it's mentioned in parsha of Ki Sisa. Why isn't it mentioned in Truma? Says the Seforno again but see the Kaylee like who's going to my lamb shower Kaylee. By the way what's the Kaylee Kaylee what's the other Kaylee that he's referring to? So the other Kaylie that he's referring to is the Mizbeach Zahav. The Mizbeach that was inside the Heichal, but that's for another day. But, Gam zeh actually as relates to the Keilim, "Who is K'lei Mayim Sha'ar Keilim?" Keilim "Ho'iseh Hakavanah B'eilah Hashchinah B'Mikdash." Says the Sforno, because the tachlis of the Keilim was not to be one of the Keilim that was going to now facilitate that sh'chinah B'Beis Hamikdash. Keilim "Ein Hakavanah B'Oiseh Hakelim K'mov Olam Ha'i." Which was the intention of the other Keilim, like I already explained earlier. "Aval Ho'iseh Hakavanah" You want to know what the purpose of the Keilim was? "L'hachin Es Hakohanim L'avodah Osam." One purpose and one purpose only, and that is it's a K'li that's machshir Es Hakohanim to be able to go ahead and do the Avodah. Says the Sforno, from the location, location, location of where the Torah mentions the Keilim in the Torah, you know everything you have to know about the Keilim. The Keilim is not a K'li like the other Keilim. The tachlis of the Keilim was "Not L'hashkin Sh'chinah B'Mikdash." Which was the tachlis of the other Keilim. If it were, it would have been mentioned with all the Keilim that are mentioned in Parshas Terumah. This K'li, the "Kavanah was L'hachin Es Hakohanim L'avodah Osam." Let's just explain this a little bit better. The Eibishter said, "For us we Mikdash V'shachanti B'soicham." The Eibishter was mechadesh the idea of Sh'chinah B'Tachtonim. Above my pay grade, income, or co-signor. And the Eibishter said if you want my Sh'chinah to reside with you, "B'oifen T'midi," you're going to have to build me a house. And that house is going to have to have certain Keilim inside of it. There has to be a Shulchan, there has to be a Menorah, there has to be a Mizbeach. Right? It has to have a tzurah. What does a house look like? Okay, the Eibishter's house also has to have a tzurah of a house, a beautiful house. And that is what is necessary in order to have Sh'chinah B'Tachtonim, in order for there to be a Mishkan. Says the Sforno, the Keilim of the Beis Hamikdash, if you think about it, had a dual purpose. They obviously were part and parcel of that avodah that was done in the Beis Hamikdash. But even before that, these are the keilim, the amenities of Akodesh Baruchu's house. This is the way Akodesh Baruchu's the architect of his house that I want my house to look. These are the things that are needed for a house. I need this, I need that, and I need the other thing. Zoch the Sforno, all those keilim that were part of the tziuras habayis of Akodesh Baruchu that are me'akev in terms of being able to have a bayis, a bayis where the Eibishter will be able to be mashri Shchinah say, those are the keilim that are mentioned in Parshas Terumah. They're in the parsha of "v'asu mikdash v'shachanti b'socham." Cuz they're me'akev in the hefts of mikdash. They're me'akev in the tziuras of mikdash. They're me'akev in what needs in order to facilitate the Shchinah b'tachtonim. The kiyor, says the Sforno, is not that. The kiyor hoisa kavana l'hachin es hakiyur l'avodasom. Period. End of story. That's the whole tachlis of it. And being that that's the whole tachlis of it, so it's for that reason, says the Sforno, it's not mentioned in Parshas Terumah. There's no shiyachus to Parshas Terumah. This is more like the bigdei kehunah. Right? This is something that's me'akev. A kohen can't do the avodah without the begadim. It's a machsir begadim. He can't do the avodah without the kiyor because then he is someone that doesn't have richutz yadayim v'raglayim. But being that it's fundamentally different than the other keilim, it's not part of "v'asu mikdash v'shachanti b'socham." Says the Sforno, that's why it's not mentioned in the parsha of "v'asu mikdash v'shachanti b'socham." It's for that reason it's mentioned in Parshas Ki Sisa. It's why it's not mentioned in Parshas Terumah. Says the Sforno, see Rotberg. That will feed this Sforno yesh l'eimar half l've fellah. That's the deyak. The deyak over here is that as it relates to the other keilim, v'asisah shulchan, v'asisah menorah, the shulchan and the menorah have a tachlis without the avodah. They're the keilim of the mikdash. "V'asu mikdash and you should also make it certain Caleb. And the Caleb has to be there because it's what's necessary in order to facilitate the Shira. Now grab it those Caleb are going to have also another purpose. A purpose in that they'll be a mocking to do a void with those Caleb. That's fine. We'll get to that. That's perfectly you're right. Like a map on him on the Shulchan and then of course by the way there is you're going to light them in the air etc. etc. But being that they have a taskless the gift of Isaac is not for that reason. It's for that reason that they're mentioned just as though they are they're mentioned in the bottom. But as it relates to the cure the whole purpose of the cure is what it's being used for cuz it's not part of the furniture of the base of the big dodge. So what's its taskless? Its taskless is season the the kind of the rock so it's not punk that's what it's being used for. That's the only thing that it's here for. Its sole existence is rock so there is no cure without a rock so. There's no cure without the show my mind. That's why when the introduces the cure and mentions the rock so when the it introduces the cure and mentions the show my mind who it's half a and then he was moist of today. He said that you see we just went to the the said that the cure itself was really not even right any of this would be okay. You're any of this any of this is good the parents is because the cure is not part of the furniture of the base of the it's not necessary for the but that's it's just here to facilitate. Okay so make a cure. You want to make something else? You have a right to go ahead and make something else. And then he said one more he said it was there you use the more than you said with this you can answer question. So what's this question from so it's in the stencils It's the Sugis we're learning right now, on Dof Chof Amud Aleph. The Sugis asked the Kasha that the Gemara had said, "Af who also much near the Kiyor?" Right? He made a a much near the Kiyor, this whole contraption, so that every night the Kiyor was able to go underground. So, like this the Mayim wouldn't become possible in a freak the Brisker Rav and he applied Sholchi. Said the Brisker Rav, "I don't understand. The Kiyor was part of the Beis Hamikdash. That means there's something called Tavnis Hamikdash. The Mikdash has to have a Kiyor. If the Kiyor is underground, then the Kiyor it's not there. And if it's not there, then freak the Brisker Rav at night, every single night they they take the Kiyor and they put it on the ground. Well, right now it's Chosul from the Tzurah Hamikdash. If it's Chosul from the Tzurah Hamikdash, then the Mikdash is Posul. Meaning there's a certain Tzurah that HaShem wants this Mikdash, his Bayis, to look a certain way. If he wants it to look a certain way, how would they have to It's very nice. You Fardined an issue. You were able to take care of the Psulin of the Mayim. But the problem is you opened up a whole 'nother can of issues. Because now all of a sudden the Mikdash is Chosul in one of the Keilim. And if it's Chosul in one of the Keilim, why should that not be a problem? Now, the truth is we're not going to go into this now, but we when we learn Maseches Yoma we said over Torah from Reb Chaim. That Reb Chaim Brisker said that we know according to one man the Aron was Nigaz from Kodesh. Right? There was no Aron during the second Beis Hamikdash, which is something we need to talk about. And there's a whole Shaila what happened to it. But according to one man the Aron what happened to the Aron? It was hidden. Where was it hidden? It was hidden in the Bim Kodesh. It's Mamesh in the Kodesh Hakodashim. Reb Chaim said that it's not Punk that it was hidden Bim Kodesh. He said about the Etzim of the Mikdash top of an Aron. He said it was not sorry for the Etzim that were done on Yom Kippur. And as long as it was Bim Kodesh Nigaz, so Kum Tois the Mikdash has the Aron. Could be this is a little bit of a Tzushtel. This Brisker Rav Sholchi and maybe you can be Meiyashuv a little bit. We could still see that Maran Hagrach. This is all in Stenslach. But the bottom line is that said Reb Shmuel Rotberg he has read the Pidus Forus Haflo of a fellow. Because the Kiyor Lehedya is not one of the Keilim of the Mikdash. It's not something that's Ma'aked in the Mishkan. The whole purpose of the Kiyor is the That's the whole purpose. The whole purpose is to be It's actually not part of the furniture of the Mikdash. And if that's the case, if it ends up on the ground during the night, so it's actually not at all from the Mishkan. And if that's the case, there's not going to be a a problem at all. But just wrap this up. So, let's see he's using the to answer the every night they would put the Kiyor on the ground. What do you mean the Mishkan the Mikdash is missing a Kiyor now? So, if it's missing a Kiyor, how is that okay? He says no because the Kiyor is different than the and the and the It's it's not active in the Mishkan. And as a result, just there for a purpose. Right now, we don't need this purpose. As a result, there's not going to be an issue. Why did the say that? So, I think it's because really this is and the is of of a right? But it's the first The in the beginning of base It's Incidentally, if you want to go through just really at the still the very very beginning. Right, we're still within So, if you want to go through it, just read the in the beginning of base chapter and verse chapter and verse. It's so clear. It's so systematic. It's written like only the was able to write. But either way, this is in Says the the base of Mikdash The Mikdash had to have seven and the That's That's number one. That's two. The Kiyor is three. The is four. The is five. The is six. this shulchan is seven. I'll go by what the Rambam says, the mikdash had it been made up of seven kaylim. There's a certain sura, there's a tafnes of mikdash. And when the Rambam lists out the tafnes of mikdash, he says seven kaylim, two of them are the kiyor, kiyor and kano. It's not like this sforno, it's not like this raid. Kiyor and menorah agrees with coming from this Rambam, and that's why menorah agrees with bliy tzarich.