It certainly was a rare moment in the annals of fund raising when if not for the intervention of Hashem Himself, Moshe would have refused quite a substantial donation. In response to Moshe's request to bring Mishkan construction materials from their homes, many women did just that and enthusiastically removed the mirrors off their walls. Nevertheless Moshe could not find room within the Mishkan the place where Hashem's presence is to be palpable, for that which serves human narcissism and vanity?
In order to relate to Moshe that these mirrors were in fact different, Hashem revealed to Moshe their history and the story they would tell to later generations. Indeed these mirrors would forever be seen as responsible for the very generations to whom they would talk. The mirrors would take us back to Egypt, to a time when our spirits were broken and we did not dare dream of ever arising above the severe and daily pain of oppression. At that time Jewish men caved in and decided against bringing any more children into the horrors of their slavery. Jewish women, however, would not succumb and coupling the mirrors with female prowess, they overcame their husbands' despair and brought about a new generation that would participate in Har Sinai and the entry into the Eretz Yisrael. Surely these mirrors did not reflect self absorption, but unwavering faith in Hashem's word and uncompromising commitment to His direction.
Furthermore the Meshech Chochma submits that accepting the mirrors did not simply validate or reward the actions of our blessed matriarchs, rather it served to incorporate their story into the Mikdash Rav Meir Simcha comes to this conclusion upon noting, as only he could, that the Torah mentions the purpose of the kiyor twice and omits it in a third context. In parshas Ki Sisa (30,18) Moshe is told to construct and place the "kiyor lerochtozo " - a cistern that would contain the water to be used in the washing of the hands and feet of the kohanim as they entered to do their service in Mikdash Again in (40,30) Moshe places the "kiyor lerochtzo" in front of the Mishkan However in parshas Vayakhel (38,8) we read that "And he made the kiyor of brass and its base of brass out of the mirrors of the women who came in large crowds to the opening of the ohel moed",omitting any mention of "lerochtozo" - for the purposes of washing. Rav Meir Simcha thus posits that incorporating the mirrors into the kiyor expanded its purpose. It was no longer a simple container storing water and making it available to prepare a kohen for service. Rather it reminded people of hope borne through pain and despair and would forever encourage those who viewed it to follow the example of one's forebearers.
It has been noted that the message is directed towards the couple whose deep distrust of each other has brought them to be tested by the sotah waters which were drawn from the kiyor. It should not be hard for us to understand the importance of the mirrors' message to that couple. The family comes to the Mikdash convinced that the relationship will never be repaired. After all they harbor accusations of faithlessness and actions which make them credible. Nevertheless Torah insists otherwise. The couple, should they continue their family, is encouraged to share in the optimism that the mirrors represent, to look beyond their present painful anguish and attempt to envision what kind of future may be available to them.
It would seem to me that these mirrors standing in front of Opel moed serve to remind everyone of the hope that we must harness even as the hiddeness of Hashem challenges our emunah and thrusts great ambiguity over our future. Would it be possible to bring a sacrifice to effect raproshmenet or have the strength to plead on behalf of oneself and family without taking strength from the relationship to which one looks forward and the redemption that can come "ceheref ayin" - as the blink of an eye. May we all merit to see it soon.