Moshe anointed Aharon and his sons, as he inducted them into the Kehunah. He also anointed all of the holy utensils that were used in the Mishkan. The process of anointing elevated the utensils to a level of sanctity in accordance with their function in the Mishkan. It makes sense that a ladle, that heretofore had been a piece of metal and now would be used to accept the blood of korbanos, would need to be prepared and sanctified for its new station. There seems to be a demand for all vessels to be anointed – even those that did not serve in such a significant capacity. The Kiyor, Laver, for instance, was used by the Kohanim to wash their hands and feet prior to performing the avodah. In this case, the subject of the anointing was not a vessel that was used for actual service, but rather as a basis for the service. It is a preparation for the actual avodah. Yet, it needed to be anointed. We infer from here that even the foundation of the service must go through the ritual of anointing as a preliminary for the service.
If it would stop with the Kiyor, we would posit that the foundation for the service also must go through a process of hachsharah l’kedushah, preparation for sanctity. What are we to say, however, to the fact that the Laver’s base was also anointed? The base served no function other than having the Kiyor rest upon it. Why was it anointed? Horav Avigdor Halevi Nebentzhal, Shlita, derives from here a profound lesson in avodas Hashem, serving the Almighty. Everything – even the yesod ha’yesodos, foundation of foundations – connected with avodas Hashem, must be pure and holy. Even the preparatory vessels must be sanctified – no element may be overlooked. Rabbi Chiya would plant flax to make traps, to capture deer, from which he would prepare the parchment upon which he wrote the Torah that he would teach Jewish children. Is that not an extreme? He sought to teach us that even the hachanah, preparation, must be totally imbued with kedushah from its very beginning. Every step of the way, every aspect of this Torah, must be holy from its most initial stages through its most profound study and observance. The Hebrew word hachanah is a derivative of the word “kan” basis, foundation. The hachanah must go so far that even the substructure is permeated with kedushah. This applies to every aspect of sanctity, be it Torah study, mitzvah performance, or the “mundane” aspects of Torah life, such as organizations and institutions. Everything must be “al taharas ha’kadosh,” pure and holy.
