The Copper Mirrors and the Copper Kiyyor

In this week's parsha, Vayakhel, we see that (Shemos 38:8) "He made the Kiyyor of copper and its pedestal of copper with the mirrors of the women who congregated at the entrance of the tent of the meeting." The question here is, why was the kiyyor made with the mirrors? The parsha tells us there was a surplus of materials, yet the kiyyor was made from the women's mirror's? First of all, Rav Moshe Feinstein points out that the kiyyor is very important because most other vessels were purified through the kiyyor. Also, how can you use a vessel, like a mirror, that is used for such a physical thing, like making yourself look good, for the holy temple?

Rashi comes to tell us that Moshe, at first, did not accept the women's donation of the mirrors because he thought they were an inappropriate contribution for the previously stated reason. However, G-D commanded Moshe to accept them. Why? Because it was through these mirrors that the Jewish people were able to be fruitful and multiplied. As the famous Midrash tells us, the women would make themselves look enticing for their husbands after their hard day working as slaves for the Egyptians. This caused the exhausted men to lust after their wives, even though they were exhausted, and more babies were born because of this. Thus, we see that even things that seem unholy can be used and treated as holy objects if the intent behind the use of those objects is holy.

There is at least one other time when an object that is, seemingly, unholy but it is given a holy status. This is the sword of Goliath that David won after killing him. In the book of Samuel 1 (21) when David goes to the city of Nob, where the Mishkan was located, he requests a weapon. The priest tells him "The sword of Goliath the Philistine, whom you killed in the Valley of Elah, is here; it is wrapped in a cloth behind the ephod." Why was it located in such a holy place? Behind the Ephod is surly no place for a weapon, especially one that has been used to kill. This teaches the same lesson as the copper mirrors. Obviously, David only used the sword to kill and protect people for the sake of G-D and the Jewish people. He did not kill because he enjoyed killing, or for his own glory. David was completely devoted to G-D and tried his best to follow in the ways of G-D. Therefore, his sword was considered holy because he killed Goliath for G-D and Israel's sake. As the verse tells us (Samuel I 17:26), "And David spoke to the men that stood by him, saying: 'What shall be done to the man that killeth this Philistine, and taketh away the taunt from Israel? for who is this uncircumcised Philistine, that he should have taunted the armies of the living God?" David wanted someone to stand up for G-D and the Jewish people.

Both Goliath's sword being behind the Ephod and the copper mirrors being used for the kiyyor teach us a very valuable lesson. Anyone can make anything into something holy all that really matters is the intentions a person has when performing that action. Killing and sexual relations are usually considered to be the most base and non-spiritualistic actions a person can do, but even these actions can be elevated to something holy depending on the intentions behind them. If a person is fighting to defend the Jewish people there is nothing more holy than that. If someone has the intention to go out of their way in order to perpetuate the Jewish nation, that is a great act. Almost anything can be turned into something great based on the intentions behind the actions. The right intentions can bring along with them true holiness.

Why Single Out Fire

In this week's parsha, Vayakhel, G-D tells the Jewish people that they are not allowed to work on the Sabbath. The work is not defined or clarified here in any way except that G-D says that one is not allowed to kindle a fire. G-D tells the Jewish people that one is supposed to work the six days of the week and on the seventh day the Jewish people are to rest. Why is this so and why is fire singled out?

The pasuk says:

3. You shall not kindle fire in any of your dwelling places on the Sabbath day." Rashi tells us:		ג. לֹא תְבַעֲרוּ אֵשׁ בְּכֹל מֹשְׁבֹתֵיכֶם בְּיוֹם הַשַּׁבָּת:
You shall not kindle fire: Some of our Rabbis say that [the prohibition of] kindling was singled out for a [mere] negative commandment, while others say that it was singled out to separate [all types of labor]. -[from Shab. 70a]		לא תבערו אש: יש מרבותינו אומרים הבערה ללאו יצאת, ויש אומרים לחלק יצאת:

Rashi tells us that some of the Rabbis believed it was just a simple commandment with no deeper meaning and others believed that it helped define what work was supposed to mean.
I have a very different idea that might be able to help us appreciate Shabbos in a whole new light.

Let me start by pointing out an argument between the Karites and the Jewish people in regards to Shabbos. The Karites would not have fire in their house on Shabbos whatsoever, even if it was kindled before Shabbos. In fact, this was the test by the Rabbinate of the time to tell if someone was a karite. The Rabbis said that this is a clear misrepresentation of the Shabbos day because only kindling a fire is not permitted, but surely a fire is allowed that was kindled before Shabbos started. In fact, there is even a commandment to light Shabbos candles in order to welcome in the Shabbos day.

Here is my take on why it is important to have a fire in a Jewish home to welcome in the Shabbos day. The main idea of Shabbos, as we read in kiddush every friday night, is to recall how G-D created the world. He formed and molded the world in six days (I am not getting into the age of the earth debate here, just symbolism) and on the seventh day he rested. Therefore, we remember that G-D is the creator of the universe by celebrating Shabbos. This is the whole point of Shabbos, to take out a day from our week and remember that G-D is the creator of the world and the controller of the universe.

Now, what does fire have to do with this? Fire (or heat) gives man the ability to create. Fire makes food edible, allows us to work our machines, and is the basic catalyst for everything. Without fire, we would be as primitive as the animals around us. Therefore, fire is forbidden on Shabbos so that we recognize that G-D is the creator of all things and not man. We, as a species, are self centered and self aggrandizing. For thousands of years we thought the universe revolved around us and most people still think the world revolves around them. Shabbos is the time to realize there is a higher power out there and there is more to just our self-centered lives.

Having a fire in the house that was lit for Shabbos also helps achieve this goal. It helps us recognize that before Shabbos, there was work in order to make Shabbos possible. It helps us attain a greater appreciation of the Shabbos day by focusing on the benefits of fire and how we are dependent on G-D for these benefits as well as the creation of the world.

This is why I think the Torah specifies creating a fire on Shabbos. If someone lights a fire on Shabbos then they are basically denying G-D's authorship of the world, or they are making the statement that they are unwilling to acknowledge that G-D created the world. Shabbos is the day to show our gratitude towards G-D. By abstaining from kindling fire and performing other melachos (work) we are showing G-D that we acknowledge that He is the creator of the world and that all power is in His hands.