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כי בעיר מקלטו ישב עד מות הכהן הגדול

For he must dwell in his city of refuge until the death of the Kohen Gadol. (35:28)

Rashi explains that the Kohen Gadol’s passing is connected to the unintentional murderer’s freedom, because as the generation’s primary spiritual leader, he should have prayed that accidental fatalities not occur during his watch. Chazal teach that the mothers of the Kohanim Gedolim would bring food to the unintentional murderers as their way of petitioning them not to pray for the premature death of their son. Why was it the Kohen Gadol’s mother who brought food to the inmates? Why not the Kohen Gadol himself? After all, it was his life that was on the block. In his commentary to the…

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והערים אשר תתנו שש ערי מקלט תהיינה לכם

As to the cities that you shall designate, there shall be six cities of refuge for you. (35:13)

Moshe Rabbeinu designated three cities on Eivar haYardein, the eastern bank of the Jordan River, as Arei Miklat, Cities of Refuge.  The other three cities in Eretz Yisrael proper were to be designated by Yehoshua once the nation had conquered and divided the land. Clearly, the numbers appear disproportionate, given the fact that only two and one-half tribes made their homes on the eastern bank, while the other nine and one-half tribes resided in Eretz Yisrael. Rashi explains that, sadly, murder was more prevalent on the eastern bank. While this applies to premeditated murder, Ramban explains that the preponderance of…

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וישמע הכנעני מלך ערד... בבא בני ישראל

The Canaanite King of Arad heard… of the approach of Bnei Yisrael. (33:40)

Rashi teaches that the king of Arad heard of the passing of Aharon HaKohen, thereby signaling the end of the protective barrier of Ananei HaKavod, the Pillars of Cloud. They felt that it was a message that the Jewish People were now vulnerable to attack. Apparently, when the king of Arad attacked, the Jewish People had no idea that it was linked to the passing of Aharon HaKohen. Indeed, they attributed Aharon’s death to his participation in the sin of Mei Merivah, the waters of strife, when the stone was hit instead of being spoken to. The attack from Arad…

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ויכתב משה את מוציאהם למסעיהם על פי ד' ואלה מסעיהם למוצאיהם

Moshe wrote their goings forth according to their journeys at the bidding of Hashem, and these were their journeys according to their goings forth. (33:2)

The pasuk relates that Moshe Rabbeinu wrote motza’eihem l’maseihem, “their goings forth according to their journeys.” This idea is repeated at the end of the pasuk – only this time the order is reversed, with their journeys preceding their goings forth. Horav S. R. Hirsch, zl, explains that the change in the wording is significant and purposeful. The beginning of the pasuk presents Hashem’s view of their travels. The pasuk closes with the nation’s view of their forty-year sojourn. When Hashem had them break camp, it was always for the purpose of reaching a new goal, a fresh plateau, for…

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