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Exodus 40:31 - Priests purify before service

Exodus 40:31 - שמות 40:31

Hebrew Text

וְרָחֲצוּ מִמֶּנּוּ מֹשֶׁה וְאַהֲרֹן וּבָנָיו אֶת־יְדֵיהֶם וְאֶת־רַגְלֵיהֶם׃

English Translation

And Moshe and Aharon and his sons washed their hands and their feet thereat:

Transliteration

Verachatzu mimenu Moshe ve'Aharon uvanav et-yedeihem ve'et-ragleihem.

Hebrew Leining Text

וְרָחֲצ֣וּ מִמֶּ֔נּוּ מֹשֶׁ֖ה וְאַהֲרֹ֣ן וּבָנָ֑יו אֶת־יְדֵיהֶ֖ם וְאֶת־רַגְלֵיהֶֽם׃
וְרָחֲצ֣וּ מִמֶּ֔נּוּ מֹשֶׁ֖ה וְאַהֲרֹ֣ן וּבָנָ֑יו אֶת־יְדֵיהֶ֖ם וְאֶת־רַגְלֵיהֶֽם׃

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Parasha Commentary

Context in the Torah

The verse (Shemot 30:19) describes the mitzvah of netilat yadayim v'raglayim (washing hands and feet) for the Kohanim before performing the avodah (Temple service). This was a requirement before entering the Mishkan or approaching the mizbe'ach (altar).

Rashi's Explanation

Rashi (ad loc.) explains that this washing was done from the kiyor (laver), which was filled with water. He emphasizes that the washing was essential—without it, the Kohanim would be liable for karet (spiritual excision), as stated in Shemot 30:20-21.

Rambam's Halachic Perspective

In Hilchot Bi'at HaMikdash (5:1-3), the Rambam codifies this mitzvah, stating that any Kohen who serves without washing hands and feet transgresses a positive commandment and is liable for misah bidei Shamayim (death by heavenly decree). The washing symbolizes purification before divine service.

Symbolism and Deeper Meaning

  • Hands: Represent action—purifying one's deeds before serving Hashem (based on Midrash Tanchuma, Tzav 6).
  • Feet: Symbolize one's path in life—ensuring purity in one's direction and conduct (Malbim on Shemot 30:19).

Practical Implications

The Gemara (Zevachim 19b) derives from this verse that the washing must be done with a full revi'it of water (approx. 3 oz.) poured over both hands and feet. This halacha influenced the later practice of netilat yadayim before eating bread, as noted by the Shulchan Aruch (Orach Chaim 158:1).

Chassidic Insight

The Sefat Emet (Parashat Tetzaveh) teaches that this washing represents the need to sanctify both physical actions (hands) and worldly engagements (feet) to elevate all aspects of life to divine service.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Zevachim 19b
The verse is cited in the discussion about the requirement for priests to wash their hands and feet before performing service in the Temple.
📖 Yoma 30a
The verse is referenced in the context of the rituals performed by the High Priest on Yom Kippur, emphasizing the importance of washing hands and feet before service.

Frequently Asked Questions

Q: Why did Moshe, Aharon, and his sons wash their hands and feet in Exodus 40:31?
A: According to Rashi and the Talmud (Zevachim 19b), washing hands and feet was a necessary purification ritual before performing service in the Mishkan (Tabernacle). This teaches the importance of approaching sacred duties with physical and spiritual cleanliness.
Q: What is the significance of washing both hands and feet in this verse?
A: The Rambam (Hilchos Bais Habechira 5:6) explains that washing hands and feet symbolizes complete preparation for divine service—hands represent action, and feet represent one's path in life. Both must be sanctified when serving Hashem.
Q: Does this washing have any connection to Netilas Yadayim (hand washing) today?
A: While the washing in the Mishkan was specific to Kohanim (priests) before service, our Sages derived from this the importance of ritual hand washing (Netilas Yadayim) for prayer and meals (Shulchan Aruch Orach Chaim 4:1). Both teach the value of sanctifying mundane acts.
Q: Why is this verse about washing mentioned specifically in relation to the Mishkan?
A: The Midrash (Shemos Rabbah 40:2) teaches that just as the Mishkan was a microcosm of the universe, this washing reminds us that holiness requires preparation in all aspects of life. The Kohanim had to be physically and mentally ready to serve.
Q: What practical lesson can we learn from this verse today?
A: The Sefer HaChinuch (Mitzvah 106) explains that this teaches us to approach meaningful activities—whether prayer, Torah study, or acts of kindness—with proper preparation and mindfulness, just as the Kohanim prepared for sacred service.