The Torah commands that the Kohanim wash their hands and feet from the kiyor, the copper laver located in the courtyard of the Mishkan and later the Beis HaMikdash, before performing the avodah (Shemos 30:17–21). This act of sanctification was required prior to participating in sacrificial service or entering the sanctuary.

Rambam explains that the washing of the hands and feet—kiddush yadayim v’raglayim—was a necessary preparation for avodas Hashem (Hilchos Bi’as HaMikdash 5:1). A Kohen who performed service without first washing from the kiyor invalidated the avodah and was liable for punishment, demonstrating the seriousness of this preparation.

Chazal explain that this act of washing symbolized the purification of action and movement. The hands represent a person’s deeds, while the feet represent the paths one walks in life. By sanctifying both before entering service, the Kohen acknowledged that all human activity must be refined before approaching the Divine presence.

The kiyor itself was made from the polished copper mirrors donated by the women of Israel, which Moshe initially hesitated to accept but which Hashem declared especially beloved (Rashi to Shemos 38:8). Thus the very vessel used for priestly sanctification was built from an expression of devotion and spiritual dedication.

Sefer HaChinuch explains that the purpose of this mitzvah is to cultivate reverence for the Mikdash and its service. Just as a person prepares himself physically before entering the presence of a great king, the Kohen prepares himself before serving Hashem in the sacred precincts of the Mikdash (Chinuch Mitzvah 106).

Rambam

• Source: Sefer HaMitzvos, Positive Commandment 24; Hilchos Bi’as HaMikdash 5:1–5. Rambam explains that a Kohen must wash his hands and feet from the kiyor before performing any avodah. This act of sanctification prepares the Kohen physically and spiritually for Divine service and emphasizes that approaching the Mikdash requires deliberate preparation and reverence.

Sefer HaChinuch

• Source: Sefer HaChinuch Mitzvah 106. The Chinuch explains that this mitzvah instills awe for the service of the Mikdash. By requiring purification before the avodah, the Torah teaches that sacred service cannot be approached casually but must be entered with mindfulness and dignity.

Rashi

• On Shemos 30:19. Rashi explains that the Kohanim washed both hands and feet simultaneously from the kiyor before beginning the avodah. This act symbolized preparing the limbs used for action and movement before entering sacred service.

Ramban

• Ramban explains that the washing from the kiyor served as an act of sanctification similar to purification rites associated with holiness, marking the transition from ordinary activity into sacred service.

Talmud & Midrash

• Zevachim 19b discusses the requirement that a Kohen perform kiddush yadayim v’raglayim before beginning avodah and the consequences of neglecting this preparation.
• Yoma 25a explains the procedure for washing from the kiyor and its role in the daily routine of the Kohanim.
• Midrash Tanchuma explains that purification before service reflects the broader principle that holiness requires preparation and discipline.

Acharonim & Modern Torah Giants

• Rav Hirsch explains that washing the hands and feet before service symbolizes the refinement of action and direction in life before approaching Hashem.
• Meshech Chochmah notes that the kiyor stood between the entrance of the Mishkan and the altar, teaching that purification precedes both entering holiness and performing service.

Chassidic & Mussar Classics

• Chassidic masters interpret the washing of hands and feet as symbolizing the purification of one’s deeds and life path before serving Hashem.
• Mussar teachers emphasize that spiritual growth requires preparation and self-examination before engaging in sacred acts.

Contrast with Mitzvah 319 — Not to Tear the Priestly Garments

• Mitzvah 319 focuses on preserving the sanctity of the priestly garments.
• Mitzvah 331 focuses on preparing the Kohen himself for sacred service.
• Together they teach that both the person and the garments of service must reflect the dignity of the Mikdash.