תהלים, פרק כ״ו, פסוק ו׳

Standing before God and presenting offerings require a deep, dual preparation of both body and soul. Any spiritual service or physical offering remains unaccepted without prior inner purity and moral cleanliness of the heart and actions. The primary approach among commentators is that washing oneself before approaching the holy refers to a profound moral and spiritual cleansing. Unlike the wicked, whose hands are stained with sin and wrongdoing, a person approaching the altar must first scrub away the dirt of their own misdeeds [רד״ק, מצודת דוד, מאירי]. Only after this purification can one truly step forward, as an offering from stained hands is simply not desired by God [מצודת דוד].

This required cleanliness takes several forms. It involves a complete avoidance of violating negative commandments [אבן עזרא] and a commitment to inner honesty [ביאור שטיינזלץ]. It also demands strict care to ensure that no stolen goods or dishonest gains are mixed into the performance of a commandment, since a religious act achieved through a sin is entirely invalid [רש״י]. While this washing is largely seen as purifying the soul rather than a literal rinsing of hands in a basin [מלבי״ם], it also carries a practical, everyday meaning. Physically washing one's hands serves as a vital preparation for prayer and entering the Temple [ביאור שטיינזלץ].

Once purified, a person can approach and circle the altar to present burnt offerings [רד״ק, אבן עזרא]. In fact, precisely because of this spiritual washing and avoidance of sin, the individual does not even need to bring offerings for guilt or wrongdoing, allowing them to simply circle the altar in a state of purity [מלבי״ם]. This concept of circling the altar extends far beyond the physical walls of the Temple into daily life. When a person maintains personal cleanliness, washes their hands, puts on tefillin, recites the Shema, and prays, it is considered as though they have personally built an altar and offered a sacrifice upon it [תורה תמימה].

On a historical level, this concept deeply connects to King David's personal struggle when he was disqualified from building the Temple. God prevented David from constructing the holy house because he had shed much blood in battle. In response, David expresses that the blood he spilled in wars against God's enemies stemmed from pure intentions and a clean heart. He asks that this bloodshed not be counted against Him as a sin, but rather be viewed like the blood of public offerings sprinkled on the corners of the altar. In this light, purifying his intentions from the grime of war is his act of washing in cleanliness, and the blood of the defeated enemies is compared to circling the altar with the blood of holy sacrifices [אלשיך].