In the merit of the righteous women were bnei Yisrael redeemed[1]

And yet while Hashem says these mirrors are most dear to Him, Moshe is initially repulsed by them. What is the "machlokes" (dispute) between God and Moshe?

Certainly, Moshe is articulating a reality.

A British paper[2] reports in certain parts of the country, Women admit to looki g in the mirror 71 times a day - the national average hovering at about 34 peeks. For men, the number is about 27. Another article reports that  while a, dog, cat  or a horse wouldn't realize that the image was a reflection of itself, great apes - chimps, gorillas and orangutans are capable of recognizing themselves in the mirror and when presented with the opportunity use mirrors to groom themselves, pick food out of their teeth and make faces at themselves for entertainment. [more or less the same reactions as humans]

Mirrors as pure vehicles of vanity, as body divorced from soul, don't belong in the sanctuary. Moshe is correct; [bringing to mind how a colleague would often silence his boastful students' bench-pressing exploits, by reminding them that "anything that a horse can do better than you is probably not worthy of adulation".[3]]

Yet Hashem deems the mirrors dearer than all.

In this notion we may find a blueprint for our engagement with the material world and a classic Jewish conception of yetzer hara (poorly translated as evil inclination)!

Consider that in our twice [thrice] daily recitation of Shema, we say: "And you shall love God bechol levavcha, with  "all our hearts" which [and since we only have one heart,] Chazal understand to refer to our inclinations. God implores us to love Him with both our good (yetzer tov) and evil (yetzer hara) inclinations?!!

A famous Talmudic story is critical. The scene: Post the Temple destruction, Chazal pray to God for the Yetzer Hara's capture:  

They prayed for mercy, and he was handed over to them. God said to them: "Realize that if you kill him, the world goes down". They imprisoned him for three days, then looked in the whole land of Israel for a fresh egg and could not find it. (for all of procreation had ceased even amongst the animals). Thereupon, the Rabbis said: "What shall we do now? Shall we kill him? The world would then go down."

In other words, we do not serve G-d with our spiritual nature while squelching our physical desires. That might be easier, more convenient and at times necessary in one's spiritual development; the ultimate goal however is to consecrate every aspect of our existence. To paraphrase the Kotzker, we must let God in everywhere; we must strive "To see a world in a grain of sand and a heaven in a wild flower". In short, we must create holy harmony in all our worlds.

Is it not remarkable that the Hebrew word for sin, cheit, can also refer to spiritual immersion? Is it happenstance that verb form of cheit often refers to an off-target arrow? Hardly! - for sin is the misuse of one's innate G-dly passion, an arrow that has missed its mark!

Moshe, Hashem says: these mirrors were reflective of a great inner spirituality. Atop the kiyor, they serve as  preparation and a reminder to the Kohen, that as he is about to engage in Avodah in the Temple, that everything can and be used to serve Hashem.

A final classic Talmudic story: [Menachos 44a]

R. Nathan said, Go and learn from the precept of zizith. Once a man, who was very scrupulous about the precept of zizith, heard of a certain harlot in one of the towns by the sea who accepted four hundred gold [denars] for her hire. He sent her .. and appointed a day with her. When the day arrived .. her maid came and told her, 'That man who sent you four hundred gold [denars] is here and waiting at the door'; to which she replied 'Let him come in'. .. she prepared for him seven beds, six of silver and one of gold; and between one bed and the other there were steps of silver, but the last were of gold. She then went up to the top bed ... He too went up after her  ..  when all of a sudden the four fringes [of his garment] struck him across the face; ... he sat upon the ground and she also sat upon the ground

"By the Roman Capitol,  I will not leave you alone until you tell me what blemish you saw in me". 'By the Temple',he replied, 'never have I seen a woman as beautiful as you are; but there is one precept .. that God has commanded us, .. zizith, twice it is written 'I am the Lord your God' .. I am He who will exact punishment  ..  I am He who will give reward. Now [the zizith] appeared to me as four witnesses [testifying against me]'.

She said, 'I will not leave you until you tell me your name, the name of your town, the name of your teacher, the name of your school in which you study the Torah'. He wrote all this down and handed it to her.

Thus the man summoned unbelievable power to resist temptation. He overcame his yetzer hara. That yetzer hara propelled him to the Beis Medrash where he learned with unbelievable passion. He channeled his yetzer hara. The  woman is deeply moved by this[4]

Thereupon she arose and divided her estate into three parts; one third for the government,7 one third to be distributed among the poor, and one third she took with her in her hand; the bed clothes, however, she retained. She then came to the Beth Hamidrash of R. Meir, and said to him, 'Master, give instructions about me that they make me a proselyte'. 'My daughter', he replied; 'perhaps you have set your eyes on one of the disciples?' She thereupon took out the script and handed it to him.

The stunning Talmudic conclusion. Rabbi Meir is moved by the woman's sincerity:

Go', said he 'and enjoy your acquisition'. Those very bed-clothes which she had spread for him for an illicit purpose she now spread out for him lawfully.

Yetzer Hara, conquered, channeled and sublimated.
 

To Hashem - there is nothing more dear in the world

Good Shabbos to all - Asher Brander