Does A Mishkan Need A Washbasin

The Sforno asks why is the kiyor mentioned only in our parsha and not listed among the other objects of the mishkan in Teruma?  He explains that the point of the kiyor is merely to prepare the kohanim, not to serve as a vessel of avodah and therefore it isn’t part of the vessels of the mishkan.  However, the Rambam in Beas Habechira 1:6 when he lists off all the objects of the mishkan included in the mitzvah of making the mikdash and he includes the kiyor.  The Gemorah says that ben katin made a מוכני so that the water in the kiyor wouldn’t become disqualified overnight because of לינה.  Rashi (Zevachim 20a) explains that it was a wheel that lowered the kiyor into the ground and then the water became attached to the springs of the ground so there is no problem of לינה.  The Briskor Rav asks how can you move the kiyor underground, you are taking away one of the objects of the mikdash and that is a nullification of the mitzvah?  However, according to the Sforno it’s not difficult because it isn’t considered to be part of the building of the mikdash.  It would seem from the Rambam in perush hamishna Yoma (3:10) and Beis Habechira (3:18) that he disagrees with Rashi and holds the מוכני didn’t lower the kiyor into the ground, rather it was a vessel around the keyor that contained the water and put it into the ground so it would work out well according to the Rambam that the keyor remained in its place.  However, the Rambam in Beas Mikdash (5:14) says like Rashi (see Kesef Mishne.)

The Gemorah Avodah Zara (43a) says its forbidden to make a table that looks like the shulchan or a lamp like the menorah because there is an issur to make a copy of the kli mkdash.  Why doesn’t it say a washbasin can’t be made to look like the kiyor?  According to the Sferno it’s not difficult for its not considered part of the kli mikdash.  The Mikdash David (2:1) says that the issur is only on the Shulchan and menorah for the halacha dictates how they must be made, however there is no commandment how to make the details of the kiyor, hence there is no prohibition of making a copy of it.

The Rambam Bias Mikdash 5:10 rules that לכתחילה  the kohanim should wash their hands and feet from the kiyor.  The Ramban (our parsha) disagrees and proves from the kohan gadol on yom kippur that would be mekadesh from a golden jug that even לכחתילה any כלי שרת  may be used.  However, according to the Briskor Rav that explains the kiddush of the kohan gadol is a separate parsha and din from parshas Acharei Mos, distinct from the halacha of our parsha, the Rambam is very understandable.  It is only in our parsha, where the kiyor is mentioned that the Rambam requires it to be used לכחתילה, however the kiddush of the kohan gadol doesn’t require the kiyor at all.  [My friend S.K. told me that the Briskors use this Briskor Rav to answer this Rambam, see Maadanei Moshe #51 where Rav Moshe Brown asks many questions on this Briskor Rav and in #52 gives a different approach.]   

Even though the kiyor isn't even part of the mishkan according to the Sforno, we find it had an advantage that it was made out of the מראות הצובאות which Hashem says are the most precious to Him (see Rashi Vayakhal.)  The lesson is that it is that one's overcoming of the yetzer harah demonstrated by the מראות הצובאות is even more precious even than the korbanot themselves (based upon Likutay Sichos volume 6.)