From TorahVort.com
Masei
Much of the start of Parshah Masei discusses the 42 stations that the Jews stopped and encamped in the wilderness during their 40 years stay there prior entering Israel. The 42 stations that the Jews stopped at corresponded to Hashem's ineffable name. The stations are listed in the order which they stayed in. Just before the sin of the spies (which we learn in Parshah Shelach), the Jews had encamped at 14 stations in their first year in the wilderness. We also learn that in the last year in the wilderness, the Jews encamped at eight different stations which was the fortieth year. This means that in the 38 years between, the Jews encamped in 20 stations. They encamped in many places, some of the stations alluded to events that took place there or took place in Jews history. At Sukkot, Hashem began to shelter the Jews with 7 clouds; at Mara, there was an oasis featuring bitter water. Refidim was their 11th stop, it was a place where they grew week in Torah which is eluded by the name. The 26th stop was at Chashmona, a place alluding to the Hasmonean family featured in the Chanukah story. One of the reasons why the Torah went to great effort to discuss the listing of the stations was to show that their wanderings were dictated by a definite spiritual plan. The parshah then progresses describing how Hashem commanded the Jews to drive out the nations when they are to enter the land of Israel, as many of these nations were steeped into idolatry and even worse matters. Next up, the parshah then describes the land borders in how each of the lands were to be divided up and what the borders of the land was. We then learn that the Levite tribe were to dwell in 48 different cities scattered around Israel. The Levites were the Torah scholars, they were meant to exemplify Torah life in the land of Israel and shine it to the rest of the tribes. Six of these forty eight cities were to become cities of refuge for people to live in. A city of refuge would shelter an inadvertent murderer from his pursuer (the man who is closest relative of the victim). It would protect the murderer from any harm. The inadvertent murderer would be released from the city of refuge with full protection when the Kohen Gadol would die. Every murder taking place in Israel would be partly blamed on the Kohen Gadol, as he should have made more effort to make a more potent prayer on Yom Kippur day, in the holy of holies when praying for the Jewish nation. His death would provide atonement for the Jews. Whether murder is done by accident or not, it has huge ramifications. The victims would not just be the murdered person, but his offspring that may not have been born to him. In parshah Bereishit, we learn how Kayin murdered Hevel, all of the blood of Hevel’s future generations cried out to Hashem. We learn in the book of Kings that before King Achav went to war, it was judged in heaven he would die, as the blood of the murdered Nabot cried out to heaven. Nabot was cruelly murdered by the actions of Achav and his wife Jezeebel. Achav then went and led the war and died in the middle of battle. We learn in Parshah Shoftim that an inadvertent murderer must live in the city of refuge. Also as the Levites were to live there, they would be able to teach much of the Torah they knew to these people. The city of Refuge was both a kindness and punishment to the inadvertent murderer. The kindness was that it would protect him from his avenger however it was a punishment as he would have to separate from his family and live in a totally different location. The Torah then relates a warning how one should not let a deliberate murderer escape with his life. Have a great Shabbat, Michael Zaroovabeli from the Ohr Sameach Yeshiva in Israel.
