Masei

In this week’s parsha we have the laws regarding the cities of refuge concerning one who kills unintentionally (35; 9-34).

The Torah (35;19) explains that the “Goel Hadam” (avenger of blood; relative of the person killed unintentionally) has an obligation to kill the murderer. Later (35;26-27) the Torah explains that if the murderer ever leaves the border of his city of refuge then the “Goel Hadam” is once again permitted to kill him. The only place in which the “Goel Hadam” is not allowed to kill the murderer is while he is in the city of refuge as even on his way to court the “Goel Hadam” is permitted to shoot him. What’s the reasoning for all this? Why does the Torah allow the “Goel Hadam” to kill the murderer seemingly just because of emotions (wanting to take revenge for killing one of his relatives)? Since when does Halacha justify killing due to emotional turmoil?!?

Moreover, we are dealing with a person who killed unintentionally. Therefore, why is the “Goel Hadam” allowed to take revenge against him and kill him on purpose? How could the Torah permit cold blooded murder?

Furthermore, the Halacha states that the murderer is not allowed to leave his city of refuge at all times–even if he’s a general and is needed for a military action against another nation. Some commentators explain that the reason for this is because one shouldn’t put themselves in danger (as by leaving the city of refuge the Goel Hadam then becomes permitted to kill the unintentional murderer) in order to save Jewish lives. However, we see by many places that one is permitted to sin in order to save Jewish lives (e.g. one is allowed to break Shabbat in order to save a Jewish life)! Therefore, why is there a specific Halacha by an unintentional murderer that he is not allowed to put himself in danger in order to save Jewish lives?

Rabbi Yochanan Zweig explains that if creation were some kind of accident and man was a consequence of mistake then we would all have no right to exist (as anything that comes from nothing doesn’t have a right to exist). We know however that Hashem created the world and for that reason we have a right to exist. However, not all of His creations have a right to exist. Some creations (e.g. trees) were simply created as “tools” for the rest of the world. How then do we know that man has a right to exist? The only thing that has a right to exist is something which has the ability to justify its existence and make something of themselves. Hashem gave us the ability to earn our existence. Through properly using our free choice we are able to earn our right to exist.

Rabbi Zweig explains that by killing another person one in effects takes away their right and entitlement to exist. In contrast, if you kill an animal you’ve simply done a sin against Hashem (as animals do not have any real right to exist) as you’ve destroyed one of His creations. When you kill a person, however, you’ve done a sin between man and his fellow as the murderer takes away the other person’s right to exist.

We could therefore explain that when a person kills another human being what they are really saying is that the person they killed doesn’t have a right to exist. Therefore, by punishing the murderer we are effectively able to give a new sense of importance to human life. The obligation to kill a person who kills unintentionally comes from the need to validate the existence of the person killed. Thus, the Halacha states that the “Goel Hadam” is obligated to kill the unintentional murder (even on purpose, despite the fact that the murderer was by accident) as long as he is outside the city of refuge.

Lastly, we could now explain that the unintentional murder is prohibited to leave his city of refuge, even if he is needed at war and able to save many Jewish lives, as by leaving the city of refuge he in effect says that the person he killed really didn’t have a right to exist. By sending out this message to the rest of the nation the unintentional murder then in effect re-murderers the person they killed as they effectively take away the person’s right to exist. Thus, the Halacha states that an unintentional murder is prohibited to leave his city of refuge at all times (until the Cohen Gadol of his time dies) as by leaving the city he in effect re-murderers the person by saying that he really didn’t have a right to exist-and it is prohibited to commit murder in order to save other lives.

Mattos

In this week’s parsha (chapter 30) we have the laws regarding Nedarim (vows)

The question arises: Why was the tractate regarding vows (Nedarim) placed among all the tractates involving man and women relationships (Seder Nashim)? What’s the connection between vows and man/women relationships?

Rabbi Yochanan Zweig explains that there are 2 types of relationships: The first type of relationship is where 2 people show real care for each other. The second type of relationship is where each person simply understands how the other feels about them but they don’t show their emotions. Meaning, each person knows with 100% certainty how the other person feels about them, but they each fail to communicate their feelings. We should all communicate our feelings in marriage and tell our spouse how much we love them. By doing this we’ll be able to build the first type of relationship which is everlasting.

Rabbi Zweig explains that the laws of Nedarim (vows) teach people how to properly communicate (for example, the Gemara deals with how clear something must be said in order to be considered clear enough to be a vow), and the ultimate bases of  ”Shalom Bayis” (peace at home) is communication. Similarly, a person must learn how to speak in a clear manner so that their spouse will be able to understand them as the whole basis of marriage is communication. Similarly, we find that according to the laws of engagement a couple could become engaged through speech alone-as in marriage all words are binding. Thus, we could now understand that the tractate regarding vows (Nedarim) is among all the tractates involving man and women relationships as the basis for the both of them are one and the same: communication.

Pinchas

Rashi (29;35) states that one should first give a guest fattened poultry, then fish, then meat of animals, then legumes, and lastly, a guest should be given vegetables (Chulin, 84a). The reasoning for this, Rashi states, is so that one should “progressively decrease.” However, what kind of lesson is this? What is the torah teaching us–that we should provide less and less for our guests as time goes on?

Additionally, how is the order diminishing? For example, meat is more expensive than fish and yet fish comes first!?!

Furthermore, why does the Rashi (29;35) use the word for guest in Aramaic (“achsenai”)? His commentary is in Hebrew–why not use the Hebrew word for guest (“orech”)?

Rabbi Yochanan Zweig explains that the word “achnesai” (the Aramaic word for guest) comes from the Hebrew word “nichnas” (meaning, to enter). From here we learn that a host must make his guests feel like they have truly entered and become part of his place. Similarly, the Rambam (Hilchos Tefillah, chapter 11) states that wherever there are 10 people one must make a shul “so that people could go in.” However, why else would someone build a shul? Rabbi Zweig explains that the Rambam means that the shul needs to be a place where a person could feel like they belong (similar to Country Clubs). Similarly, one must give their guests the feeling as though they are connected to the place. The guests need to feel as though they are “rooted in.”

Rabbi Zweig explains that if you give your guests less every day then you give them the feeling that they’re not causing any discomfort. Therefore, Rashi (29;35)  says the Torah is teaching us proper conduct towards guests. Many people think the proper way to treat guests is to constantly take care of their every need. However, in reality all that does is make them feel like they are being bothersome. As a result, Rashi teaches us that we must give our guests less every day in order so that they don’t feel as though they are imposing. At the same time however one must make sure that their guests feel honored. Thus, Rashi explains that we should start off by giving our guests fattened poultry.

Further, Rabbi Zweig explains that welcoming guests is about the effort one puts in–not the money. Therefore, the Gemara (Chulin, 84a) lists the foods in the order of the amount of effort it takes to make them. Similarly, the Gemara (Berachot, 58a) states: “What does a good guest say? How hard the host worked for me!…etc. On the other hand, what does a bad guest say? “Did the host work for me?… All the work he did was done for his wife and children!” A good guest shows that he appreciated all the effort his host put in for him because that’s what hosting guests is all about!