Parasha Masa’ei – Stages
B’midbar 33:1-36:13
This Torah portion brings us full circle from the beginning
of B’midbar, as well as from the beginning of the Israelites’ journey through
the desert. The portion begins with a recitation of each stage of their
journey, where they camped along the way. This brings us from Egypt to the edge
of the Promised Land in just a few short paragraphs. This is a good way to
remind us of all that our people went through in their journey from bondage to
land-owning nationhood. As each location is mentioned, we can remember back to
the events that transpired in that location. It serves as an outline for our
study of scripture and this important part of our history.
In smaller scale, we are reminded of the entire book of B’midbar.
At the beginning of this book, in parasha B’midbar, Moshe is commanded to take
a census of the people. The census was used to enumerate the army of Israel. These
would be the men who would fight for the land when they crossed the river. This
was the beginning of preparing the people for their entry into the covenant
land and the responsibility they had in acquiring it. However, a little later in
the book of B’midbar, we see that the perfect plan is not to be. In parasha Shlach
L’kha, the people are on the brink of entering the Promised Land and taking possession
of their inheritance. Unfortunately, our people were not ready for such a
blessing. Their faith in YHVH to deliver the land to them – despite the many
enemies they would face, including the giant Nephilim – was not strong enough
to sustain them. They lost their courage to enter the land and chose instead to
return to Egypt! That was the ultimate manifestation of a lack of faith in the
Almighty. Rather than allowing the people to return, thus destroying YHVH’s
nation and His reputation, YHVH forced the people to roam the desert for 38
more years until that generation died in the wilderness. YHVH would not allow
that fallen generation to inherit His land, and He would not allow the land to be
defiled by unfaithfulness. The price to enter the land changed from membership
in the nation of Israel, to the blood price of the entire generation that left
Egypt.
The sixth aliyah of this parasha begins the discussion of
the cities of refuge, six cities that would be a safe haven for anyone who
accidentally killed another. Anyone convicted of murder – based on the
testimony of at least two witnesses – had to be put to death. No other
punishment was available. In the case of an accidental killing, there had to be
a way to avoid death at the hands of the victim’s family; at least until the
trial. The accused could enter one of the six cities of refuge – three on each
side of the Yarden – and were protected until they could be tried. If they were
found guilty, they faced the normal punishment for murder. If they were found
innocent, the victim’s family could not harm him as long as he stayed in the
city. If he left the city, however, and the family avenged the death by killing
him, they would not be guilty of murder. This amounted to a form of house
arrest until the cohen ha’gadol (high priest) serving at the time of his trial
died. Then he would be free to return to his home in peace. But why would
someone who has been judged an innocent man be subject to punishment? If the
high priest was new to his position, it could be many years before the man
could return home. The answer ties us again to an earlier portion of the book
of B’midbar.
The shedding of innocent blood, even by accident, defiles
the land. Once the land is defiled, only
blood can make atonement. In the case of a murderer, it must be his own blood.
In the case of the accidental killer, the death of the cohen ha’gadol will make
atonement. Once the man has been atoned, he may return to his land without defiling
it. The blood is no longer upon him. But what does this have to do with
anything earlier in the book? When the first generation of Israel refused to
enter the land, thus defiling themselves and their covenant with YHVH, they could
not enter. Had they been allowed into the land, they would have defiled it. As
YHVH says in this Torah portion, only blood can make atonement. Therefore, the
people of Israel had to die to make atonement and allow the next generation to
enter. YHVH’s rules often fit multiple circumstances, differing only by size
and degree. A single person killing a fellow man can only get atonement through
blood. A generation of people killing a covenant promise can only get atonement
through blood. A planet of people guilty of all manner of violations of Torah,
can only get atonement through blood.
What price will be required from the final generation when the time of
judgment comes?
