This Week In The Torah.



Parsha Mattos/Masei Bamibar/Numbers Ch.30/2-36/13

A Joyful Vengeance
by Rabbi Yechezkel Fox

G-d spoke to Moshe, saying,"Take vengence for the children of Israel from the Midianites; afterward you will be brought into your people." Moshe spoke to the people, saying, "Arm men from among yourselves for the army that may be against Midian to inflict G-d's vengence against Midian." Ch31/1-3

Rashi comments on verse 3: Although he had heard that his death depended on the matter he acted with joy, and did not delay.

How does Rashi know that Moshe did this with joy? Maybe he was subdued, or even miserable? A further question on the verses themselves is, that whereas G-d directed them to take vengence for the Jewish people, Moshe told the people that they should get ready to exact vengence not for themselves, but for G-d. Why did Moshe alter the language of G-d's command?

Midian had sinned against both G-d and the Jewish people. Their idolatry and adultery were offenses against G-d; by causing the death of 24,000 Jews, they had sinned against the people. When G-d said to Moshe that he should fight Midian to avenge what they had done to the Jewish people, this could indicate (by inference) that He was willing to overlook the sins that they had done against Him. If Moshe then instructed the people exactly as G-d had said, they would be able to say that just as G-d has foregone the sins against Himself, so will we forego the sins they have done against us. And Moshe would have every incentive for doing this---to stay alive! But out of joy in fulfilling the command of G-d, Moshe told the people to fight for the vengence of G-d, and left them no room to back out.

Sources: Kli Yakar

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Tearing in Order to Sew

So Moses gave to them - to the children of Gad, and to the children of Reuben, and to half the tribe of Menasseh son of Joseph - the kingdom of Sihon king of the Amorite, and the kingdom of Og, King of the Bashan; the land with its cities in the boundaries, and the cities of the surrounding land. Ch.32/33

We can understand very well why Gad and Reuben received the land on the east side of the Jordan River, since they had negotiated for it. But Menasseh hadn't been part of the negotiations, and all of a sudden we are informed that their tribe is torn apart in order to settle half of their population alongside Gad and Reuben. Why?

They were being torn apart because of the tearing that Menasseh had caused 250 years earlier. Menasseh was sent on a mission by his father, Joseph, to accuse the brothers of stealing their fathers' goblet. The goblet had been planted in Benjamin's sack, and when Menasseh "found" it, the brothers tore their garments out of despair(see Genesis Ch.44/4-13).

Menasseh now had to sew up that tear. They, as one tribe, would naturally keep regular lines of communication open between the two sides of the Jordan. This would help keep Gad and Reuben from being isolated and preserve a unity amongst the nation. In being torn themselves, they would be able to stitch a greater harmony within the Nation of Israel.

Sources: Ta'am VeDas of Rabbi Moshe Sternbuch.

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The Lonely Avenger

"...and the avenger of blood shall find him outside the border of his city of refuge, and the avenger of blood will kill the killer - there is no blood for him. For he must dwell in the city of refuge untill the death of the Kohen Gadol, and after the death of the Kohen Gadol, the killer shall return to the land of his possession." Ch.35/27-28

One who has committed an accidental murder must remain in a city of refuge. If he comes out of that city, the avenger of blood (a close relative of the victim) may kill him. However, once the Kohen Gadol dies, the killer is free to leave, and the avenger may not harm him.

Why is his freedom dependent on the death of the Kohen Gadol?

A person burdened by suffering is naturally comforted by the knowledge that he is not alone in his suffering. That is why when we console a mourner we say, "May the Omnipresent console you amongst the other mourners of Zion and Yerushalayim." It is as if we are saying, "You are not on your own, we are also mourners, mourning the destruction of the Beis HaMikdash (The Temple) and the subsequent concealment of G-d's presence in the world.

The Kohen Gadol is the highest representative of the people. He is beloved for his piety and holiness. He seeks their peace and welfare. His death is a national calamity, and plunges the nation into deep mourning. Now surrounded by people who are also in pain, the suffering of the avenger is mitigated, and he willingly relinquishes his right to slay the accidental murderer. That man can now go free, since his life is no longer in danger.

Sources: Rambam




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